IN every nation of the world there is some notion of a supreme being, and some kind of influence which this notion has on the minds of men, dis­posing them to fear, hope, confidence, and other affec­tions which bear the name of religion. It has also been usual, from the earliest ages, for some persons to be peculiarly devoted to the offices of religion, who have been supposed to have a more intimate know­lege of the object of worship, than the body of the people, and in consequence thereof to be more ca­pable of directing, instructing, and assisting them in things of a religious nature. In some countries the system of religion has been intimately blended with the civil constitution and military establishment, so that no affairs of government, or of war could be undertak­en but by the advice and assistance of the priesthood. In others, their ministry has been chiefly directed to [Page 6] the inculcating principles and opinions relating to the invisible world, composing literary works, reciting his­torical facts, and preserving them for the information of posterity, performing devotional ceremonies, edu­cating children, studying the nature of diseases and medicines, attending the sick, and performing the rites of sepulture.

IT is not strange, that when persons of sagacity and experience are professionally devoted to such offices, they should thereby gain an influence over the minds of men, and induce them to repose great confidence in them, as persons standing in a near relation to invisible, superior beings. Where ignorance and superstition hold their gloomy reign, it is not unusual for this order of men to be regarded as the dispensers of blessings and curses, holding the fates of individuals and of nations in their hands; nor is it uncommon for them to be in­toxicated with the idea of their importance, and to abuse the power which they have gained over their fellow-mortals, to serve the purposes of ambition, avarice and sensuality. But as vapours in the atmosphere, when they have risen to a certain height, are unable to sus­tain themselves in the superior regions; so it often happens that exorbitant power falls by its own weight. When the claims of spiritual usurpers are examined by the calm light of reason, or thwarted by the inter­ests of the rich and powerful, they are not able to sup­port their extravagance, but are obliged to submit and be curtailed. Nor is it unusual for the world to pass from one extreme to the other; and from reverencing the priesthood as the representatives of divinity, to re­proach them as infernal emissaries, employed in sub­verting [Page 7] the rights of men, and misleading them to serve the most wicked purposes.

EXAMPLES to elucidate these observations may be brought from the histories of all nations, heathen as well as christian, and of all times, ancient as well as modern. The present age does not want authors who are as lavish of their invectives against the clergy, as any of the clergy themselves were of their own praises in the height of their usurpations. True reason and genuine philosophy will always disregard indiscrim­inate censure on whole bodies and professions of men; but the enemies of religion very seldom exercise that true reason or genuine philosophy of which candor is an essential attribute. Too indolent to examine, too corrupt to lie open to conviction, they imbibe preju­dices and repeat invectives of which they ought to be ashamed. But, while such invectives have an influ­ence on the vacant and unguarded mind, there is no small danger, that a species of vulgar infidelity, which has its foundation in debauchery and ill manners, may weaken the bonds of society, and introduce a laxity in morals, which even the religion of nature, as it is now understood, would utterly condemn.

IF the existence of a Deity, the obligations of mo­rality, and the sanction of future rewards and punish­ments, be allowed to have an influence on the hap­piness of society, there must be an advantage arising from the public teaching of these principles, by an order of men destined to this service, who are inter­ested in the truths which they deliver, the precepts which they inculcate, the motives which they exhibit, [Page 8] and the prospects which they open to view, equally with those who hear them. Every friend to the pub­lic or private happiness of mankind must allow, that persons who are employed in such a beneficial office, who decently perform their duty, and endeavour to honour their profession by exemplifying the virtues which they recommend, are entitled to as much respect as those who prudently conduct the affairs of govern­ment and administer public justice; especially, when neither the one, nor the other, are imposed on the people, but are freely elected to their offices, by a known and regular constitution; and are equally amenable to their constituents for any misbehaviour in their respective offices.

THAT such men have an ascendency over the peo­ple with whom they are connected, is a fact demon­strated by experience and founded in the principles of human nature. This was well known to the wise and benevolent Author of Christianity; and therefore, in the precepts which he has given for the conduct of his ministers, he has provided how this influence should be maintained, what purpose it should be directed to serve, and how the abuse of it should be prevented. As his ministers have no sinister designs in view, nor any secret arts by which their conduct is governed; so the commands which are given for their direction are equally open to the inspection of all to whom they minister: who may learn from thence how far it is safe to let their teachers gain an ascendency over them, and how to guard against the abuse of it. Our text contains a remarkable precept of this kind: it has a negative and a positive part; the former is intended to [Page 9] guard against usurpation; the latter, to direct the mi­nisterial influence into its right channel. ‘Neither as being lords over God's heritage; but being en­samples to the flock.’

I. THE negative part of this exhortation, like many other precepts of the gospel, seems to have been dictated, not only by a benevolent regard to the best interest of mankind, but by the spirit of prophecy; which foresaw the apostacy of succeeding times, and gave the church a precious antidote, to be used either by way of prevention or remedy. The necessity of such a caution is fully evident from the numberless in­stances of usurpation and dominion with which eccle­siastical history abounds, as well as from the nature of power, which always needs a check. The utility of the precept is evident from the benefit which the church has received by an attention to it. It is direct­ed to ministers, to keep down the spirit of domination in them; and it is open to the inspection of the whole church of God, that they may use proper means to check the workings of such a spirit as soon as it makes itself visible. The church is here called, God's heri­tage, in allusion to the ancient church of Israel, which is spoken of as the Lord's inheritance. The design of the phrase is to shew the property which God has in his people, and his sole right of dominion over them in spiritual things. In this view, the language is very proper, because the divine right of government▪ over them being acknowledged, all influence or authority derived from that source must be subordinate to it, and directed to the same end; consequently, all other dominion must be considered as usurpation and abuse. [Page 10] That influence or authority which assumes to be de­rived from God, for the benefit of his church, must bear the marks of its heavenly origin. If it does not in some good measure resemble God himself, it can­not be from him, and consequently is not to be sub­mitted to by his people.

I SHALL not take up your time with reciting the opi­nions of criticks and commentators on the terms used in the text. The question among them seems to have been, whether the lordship, here forbidden, be tem­poral power, in distinction from spiritual; or arbitra­ry and oppressive power, in distinction from limited and gentle. Those who are advocates for blending temporal and spiritual power in the clergy (or rather in the higher orders of them) seem to have forgotten what our Lord said to his disciples, when they had imagined he was about setting up a temporal king­dom, and were contending which of them should be the greatest in it; ‘The princes of the Gentiles exer­cise dominion over them, and they that are great exercise authority upon them; but it shall not be so among you.’ This prohibition affords a sufficient comment on what the apostle says in the text. Peter had learned of his Lord not to aspire to temporal do­minion, or to exercise authority over the lives, and estates, and worldly concerns of the people who com­pose the church of God. Though once infected with this error, he had been cured of it, and was desirous of guarding all succeeding ministers against it. The care of these things must be left to civil magistrates, whose office it is to bear rule in temporal concerns; the business of ecclesiastical officers is confined to things [Page 11] of a spiritual nature; and even here, they have no right to prescribe or define articles of faith, and modes of discipline; nor to insist on a strict conformity in the people to their sentiments; nor to censure and ex­communicate others for differing in opinion from them; but they are to let every one search the scrip­ture for himself, and form his own judgment concern­ing what is truth; and they are to seek for peace and edification in the exercise of mutual forbearance and charity, rather than in uniformity. However plausible such a thing may be in theory, experience has decided against it; and it is hoped that the christian world will so profit by their knowledge as never to repeat the experiment.

BUT, not to enlarge on this head; the negative command in the text may fairly be understood to dis­countenance, not only the assumption of civil and tem­poral authority in the ministers of the gospel; but all harshness and severity, "a lofty look and a proud heart," an overbearing, dogmatising temper, and a want of condescention to human weakness. ‘The servant of the Lord must not strive, but be gentle to all men, apt to teach, patient; in meekness instructing those who oppose themselves, if peradventure God will give them repentance to the acknowledging of the truth.’

II. LET us now consider the second part of the text, which is a positive direction for the conduct of Christian Ministers, "but as ensamples to the flock." The an­tithesis here is very striking, and affords us an impor­tant remark. Not as lords; but as examples. Then, if we assume power which does not belong to us, we [Page 12] are not examples. If we are lofty, arrogant, ambi­tious, disdainful, and overbearing, we are not exam­ples to the flock. Were the flock to follow such ex­amples, they would resemble beasts of prey rather than sheep. Instead of mutual love, they would prac­tise envy, hatred, strife and every evil work. When our Lord Jesus said that he had given us an example, he was in circumstances of great humility, washing his disciples' feet; ^* and when he cautioned them against exercising dominion, he put them in mind of his own example, ‘even as the Son of Man came not to be ministred unto, but to minister.’ ^†

BLUSH at this, ye aspiring pontiffs, and imitators of aspiring pontiffs! ye, who affect to carry your heads above your brethren, and pretend to be more digni­fied and more holy than they! your sacerdotal claims have been examined, and TEKEL is written upon them. Would you enjoy a real dignity? descend to your pro­per level; imitate your Master; be the servants of his people; and wait for your exaltation, till you re­ceive the EUGE from his lips.

IT is scarcely necessary to observe, that the language of our text is an allusion to the custom of shepherds in the oriental countries, who train their flocks to the practice of following them, and thus lead them where­ever they would have them to go. They know the voice of their shepherd, they tread in his steps, and they fear no danger in following him. What a lively emblem of the power of good example! The Ministers of Christ are beings of the same rank with the People committed to their charge: they have the same inter­est [Page 13] to serve: they cannot mislead them without injur­ing themselves; and they cannot honour themselves or benefit their people more, than by going before them in a steady uniform practice of the various duties which they recommend by their preaching.

MUCH judgment is necessary to conduct that part of the ministerial business which respects public in­struction; much study and prayer must be used to discover and to deliver divine truth, so as to enlighten the understandings of the hearers, and impress them with an idea of its importance. As this divine truth equally concerns those who preach as those who hear, it is natural to enquire how far the preachers themselves are affected by it. It gives pleasure to an attentive audience to observe that the speaker is affected with the delivery of gospel truths; but neither the judici­ous preaching of them, nor the appearance of being affected by them in public, will give complete satisfac­tion to persons of discernment. There must be evi­dence arising from the practical influence which these truths have on their life and conduct.

THIS is the appointed way of judging concerning our sincerity; "by their fruits ye shall know them;" this is the way of judging in other cases, and it is the only solid foundation on which a satisfactory judgment can be formed. When a person prepares for public exhibition, whether in the pulpit, at the bar, or on the stage, he will endeavour to make his performance agreeable, so as, at least, to support his reputation; but no one can judge of his sincerity merely from this circumstance; neither can such a conclusion be drawn [Page 14] from the appearance of being deeply affected in the public delivery; but there is in the life and behavi­our, a silent, steady evidence, which is credible, because unaffected. This evidence is the result of principle and of habit: it is founded on a deep conviction of the nature and importance of gospel truth; of its impor­tance, not only to mankind in general, but to ourselves in particular. The gospel must in some measure have its genuine influence on our own hearts, before we can, with any propriety or consistency, recommend it to others; and when we have begun to feel this happy influence, and to declare to others what we ourselves know to be true, the pursuit of those sacred studies will be a noble advantage to us, not only in acquiring and methodising our speculative sentiments, but in re­straining our passions, regulating our affections, direct­ing our views, and forming our true characters. We shall not only grow in knowledge, but that knowledge will be reduced to practice; we shall be cast into the mould of divine truth; our hearts and lives will be fashioned according to the doctrines which we preach, the duties which we inculcate, the examples which we recommend, and the prospects which we open from the word of God. Every discourse, which we prepare for public delivery, will be first preached to ourselves; we shall feel the force of what we say; our hearts, like wax under the seal, will receive the impression, and our lives will shew to the world that the gospel which we preach has its proper effect on ourselves.

GOD, in the course of his providence, will train us up for farther usefulness in his church, by placing us in circumstances similar to the rest of mankind, and [Page 15] putting us into trials which will give occasion for the exercise of the same virtues which we recommend to others. As we are men of like passions with them, so our temptations and our afflictions are of the same kind; we experience the pleasures and the pains arising from prosperous and adverse circumstances in life: our so­cial connections afford various opportunities for prac­tising the social duties; and our knowledge, acquired by experience, corresponding with what we gain by study, will accomplish us for eminent service in our ministerial character. It is in trials that virtue shines; and when Providence affords us these trials, then our example should be such as may instruct and edify our people. Then we preach with a silent, yet persuasive eloquence; and such practical, exemplary preaching will leave a lasting impression on the minds of the ob­servers.

IT may perhaps be here objected, that if the exem­plary life of a minister be of such importance, we ought to be well assured of his being really a good man, be­fore we can receive any benefit from his preaching. Nay, some may carry the matter so far as to doubt the validity of ordinances administered by one who is im­moral. In answer to this, I beg you to recollect the words of the Westminster Assembly, in their answer to the question, ‘How do the sacraments become effectual means of salvation? Not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his spirit in those who receive them by faith.’ Ministers, even of the best characters, are but instruments of dispensing the word and ordinances; they are but earthen vessels, [Page 16] in which the treasure is contained; and though their good example may add a lustre to what they preach, yet their bad example can by no means prevent the efficacy of the word and ordinances to the proper sub­jects of them, because this efficacy depends on other causes. Man, whether good or bad, can speak only to the outward ear, God must speak to the heart. Paul may plant and Apollos water; but God giveth the increase. The apostles were sent to preach the gospel, and no exception was made of Judas; though his Lord knew him to have a wicked heart. A divine power might, and probably did accompany his preach­ing, as well as that of the others, for their report, when they returned, was, ‘Lord, even the devils are subject to us through thy name.’ Judas, though a deceit­ful person and a false professor, yet is not charged with corrupting the word or institutions of Christ. He was sent out, with the others, to preach, to baptize, and to work miracles. If Christ had deemed his ministra­tions invalid, because of the badness of his heart, he would not have sent him; and this may be assigned as one reason why our Lord employed such a person as Judas in the ministerial work, to make his people easy with respect to the efficacy of the word and ordi­nances, though administered by a person whose heart may not be right with God. The consequence will indeed be dreadful to the person himself, who under­takes the work of the gospel ministry from no better motives than Judas did; but his hypocrisy cannot hinder the word and ordinances from being effectual to others, if their hearts be properly disposed to receive spiritual benefit from them.

[Page 17]IT will not follow from hence, that any person, knowing himself to be immoral, may warrantably un­dertake the work of a gospel minister; nor that any church may call such an one to office, nor continue him in it, after his immorality is manifest, if there be no signs of repentance. Great charity, however, is to be used in forming our opinion of the moral characters of ministers, as well as of other people. No man can be too severe in examining himself, nor too candid in judging another. Suspicions and unsupported asser­tions must have no weight: reasonable evidence must be admitted; but candor ought, at the same time, to be exercised; and when the fruits of repentance ap­pear, charity will admit them as credible, and the of­fender will be ‘restored in the spirit of meekness, con­sidering ourselves lest we also be tempted.’

THE conclusion from these remarks is, that though the real goodness of a minister's heart be not essentially necessary to the validity of his administrations; yet his good example is of so much importance to the success of the gospel which he preaches, that he ought to at­tend with the utmost caution to the preservation of his character. His duty is to watch over his heart and life, to subdue his appetites and passions, ‘to keep un­der his body, and bring it into subjection, lest, when he has preached to others, (and perhaps done some good to them) he himself should be a cast-away.’ His good example should be uniform and unvaried: He should never lay aside his ministerial character in any company, nor on any occasion. ‘Remember, my friend, (said the good Mr. Hervey, in a letter to a young minister) remember, when you are in company, [Page 18] that you have written a pious book, and do not in­validate all your exhortations to others, by forgetting them in your own conversation.’ ^* Though there are seasons in which we may indulge innocent mirth; yea, though we may always appear cheerful and pleasant; yet there is a decency and dignity which should be mixed with our cheerfulness; which will serve to ren­der our deportment agreeable and consistent; which will evidence to the world that our religion is not af­fected nor constrained, but natural and easy. In short, we should set such a steady, uniform example of sub­jection to Jesus Christ, that our flocks may safely fol­low us, without any danger of mistaking their way to heaven.

WILL my honoured Fathers and beloved Brethren in the gospel ministry indulge me in addressing a few words to them on this occasion?

YOU are, doubtless, fully sensible of the vast impor­tance of the duty which has now been recommended, and the many weighty considerations by which an at­tention to it may be enforced. Our situation in life is singular; mankind are continually observing us; some with an eye of candor and respect; others of jealousy and envy. Some are looking to us as examples for themselves to walk by; they are pleased and edified when they see us conform to the pattern of our Master; and they are grieved and distressed when we do other­wise. There are others who envy us the influence which we have in society; who are jealous that we are aiming at more power than we have a right to; who love to magnify our imperfections, and rejoice when [Page 19] we fall. It becomes us, therefore, to be very circum­spect in our conversation and behaviour. We are di­rected to ‘give no offence in any thing, that the min­istry be not blamed.’ The faults of a few often serve as the foundation of reproach on the whole order; and we are all supposed to be equally guilty, though some have more art to conceal it than oth­ers. We live in the midst of a scoffing world; but, thanks be to God, we have always found, and shall always find fellow-helpers to the truth, to keep us in countenance, and speak comfortably to us. If, therefore, we have discouragement on one hand, we have encouragement on the other. This has been the case with the ministers of God in all ages. This was the case with Christ himself, and the servant must not think it strange to be "as his master." To please the humours of all men is impossible, and to attempt it would be beneath the dignity of our character. Our business is to preach the truth, and to practise what we preach; to be examples to the flock ‘in word, in conversation, in spirit, in faith, in purity.’ Let us then be careful and guarded in all our conduct, at all times, in all places, in all companies, in private and in public. Let our behaviour be a standing confutation of the cavils of infidels ^*. Let us live in such a man­ner as to give no just occasion of offence; that our friends may not be afraid to follow us, and that our enemies may be ashamed when they wish to reproach us.

MEN may discover a degree of weakness in estimat­ing the goodness of our doctrine by the exemplariness [Page 20] of our lives; but it is a weakness of which it is impossi­ble to cure them. Some may be able to reason so ab­stractedly as to separate the doctrine of the preacher from the influence it has upon him, and, like the pro­phet Elijah, may be nourished by the heavenly food, though brought in a raven's mouth; but the genera­lity of mankind will expect that we live as we preach, and will not profit by our ministry unless we profit by it ourselves. "Physician, heal thyself," is an old and a popular saying, and we must conform to it. He who knows our frame, who is perfectly acquainted with our motives, and principles of action, has therefore commanded us to be examples to the flock. Our obedience to this command will prove that we are his true ministers, worthy to be entrusted with the care of his people. This is the way to maintain that influence over them which will be for their edification; and this is also the way for us to obtain the joy of presenting them as a chaste virgin to Christ, and to have them for the crown of our rejoicing in the day of the Lord.

My dear Brother, who is now about to take the charge of this flock, will permit me, while I con­gratulate him on this joyful occasion, to put him in mind of his part in the duty which has been recommended.

I DOUBT not, dear Sir, that you know, by your own experience, that the gospel which you preach is the power of God to salvation. I trust you know some­thing of its influence on your own soul, and that there is laid in your mind a good foundation for this people to expect, that you will teach them, not only by your [Page 21] preaching, but by your example, that you will care­fully study the sacred oracles, to see what you are to preach, and how you are to practise; so that you may, not only in the pulpit, but at home and abroad, on all days, and in all circumstances, be teaching them how they should walk so as to please God.

WE have no reason to suspect that you will ever at­tempt to lord it over God's heritage; you will neither dogmatise in your preaching, nor be arbitrary in your conduct. You will preach what you believe to be the truth, and charge your hearers to judge of it by the same infallible oracles from which you derive your information. You will not puzzle them with meta­physical subtleties, but will aim to feed them with the sincere milk of the word, that they may grow thereby. To insist much on controverted points, may serve to feed a party-spirit; but is not good for the use of edi­fying. That preaching is generally the most success­ful, which is the most searching, the most spiritual, the most practical. We should aim directly at the heart; and endeavour to make men feel their concern in what we preach; and the most effectual way to do this, is to feel it ourselves. The truth, when it comes from the heart, will be likely to reach the heart. Our hearers know that we are made of the same materials as themselves; and when they see that we are affected and influenced by what we preach, they will conclude that there is something in it which ought to affect and influence them. This is an advantage which we have above angels. Were they employed in delivering the same truths, the church of God could not derive such a benefit from their ministry; because, being of a su­perior [Page 22] order in the scale of existence, it might be thought that we were exercising ourselves in things too high for us, if we should attempt an imitation of them. But it may be reasonably expected that if we practise what we preach, our hearers will follow our examples, as well as hearken to our instructions.

IT is pleasing to observe the love of this people to you, and their unanimity in their choice of you. Make the best use that is possible of this happy circumstance. An eminent moral writer ^† has observed, ‘Where the flock loves the shepherd, his work is easy, and more than half done; where it does not, though he may have the tongue of an angel, he will be heard with indifference, and often with disgust.’ This flock loved your predecessor,^* and he was your friend. His mind was formed for friendship and for peace. His amiable example still lives, and both you and they may profit by it. Your business now must be to main­tain such a character, and to exhibit such an example, as that you may do them good, not only while you live, but after you are gone to give up your account.

MY worthy Friends of this Church and Congrega­tion will permit me to express to them the joy and satisfaction which I feel on this happy occasion.

YOUR loss, I trust, will be fully made up in the friend of your late beloved Pastor; and you will find that though one of the earthen vessels is broken, yet the same treasure is given to you in another.

YOU have heard his duty explained to him, and what you may reasonably expect from him; but you [Page 23] will at the same time remember that he is but a Man, and therefore liable to err. If you exercise candor to­ward him, in regard to his infirmities, you may even derive an advantage from them; for you will see how readily he will attend to your friendly cautions, and set you an example how to correct your own errors. You will have not only his example to influence you, but the sure and infallible word to go to, wherein you will find what his example ought to be. If he con­forms to the dictates of truth, you will have a double satisfaction, first in knowing how he ought to walk; and then in observing that he walks by the rule; and being fully satisfied on both these points, you need not fear to let him gain an influence over you and your families, because he will use it only for your edifica­tion. Your confidence will be well placed in him, and you may at all times consult with him for your spiri­tual benefit; you may expect that he will give you the best advice, and you may be sure of an interest in his prayers. If you attend to his temporal interest, and make his life comfortable; if you keep him free from difficulty and embarrassment in worldly matters; he will richly repay your kindness by attending diligently to your spiritual concerns; by providing for your souls the best entertainment, by counselling you in your dif­ficulties, by comforting you in your afflictions, and by setting you a bright example of the virtues and graces of the gospel. May you and your children be happy in your connection with him; and may this connec­tion be founded on such solid principles, and cement­ed by such genuine mutual love, as that it may not be dissolved through eternity.

[Page 24]LET me now conclude with a word of advice to this whole Assembly.

YOU are all members of particular churches and congregations, some of which are furnished with min­isters, and others perhaps are destitute. Those of you who have ministers to go before you in the practice of religion, should esteem it as a most valuable privilege. Learn to profit by their example, as well as by their preaching. Learn to treat them with kindness, to form your opinions of them with candor, and if you discover any error in them, to inform them of it privately, with meekness and love. Wherein you see that they follow Christ, let it be your care to follow them. The gospel which they preach to you, is the rule by which both they and you will be judged at the last day. This rule is open for your inspection, as well as theirs, and you will be greatly to blame if you neglect to study it. Let it be your care to form your hearts and lives by this unerring standard, that when you and your ministers shall be called before the bar of Christ, you may be able to meet them with joy, and that your salvation may increase their happiness.

DO any of you belong to destitute congregations? you may take a hint, from what you have now heard, to direct you in your choice of a pastor. The accom­plishments of a learned education, added to natural abil­ities, are by no means to be neglected; but the good qualities of the heart are the most essential; and for this reason, that a good heart is commonly a pledge of an exemplary life. Speculative opinions are in their nature liable to change. A man may not only very [Page 25] innocently, but very conscientiously alter his opinions on points of speculation; but if the heart be well established in grace and goodness, it will never alter but by improving itself under the direction of the di­vine Spirit in the virtues of the gospel; in conformity to the example of Christ, and in preparation for heaven. Such a minister, wherever found, is a great blessing. God grant that the number of them may be increased; that all his flocks may be supplied with pastors after his own heart, who shall feed them with divine truth, and walk before them in holiness; that we may all dwell in love and peace here, and finally come to that glorious state where our brightest hopes shall terminate in complete enjoyment of the promised blessings.

AMEN.

THE express design of the gospel is to gather to­gether in one, all things in Christ, both which are in heaven and which are on earth—under HIM, the constituted Head of angels and men, collecting into one family all the heirs of future felicity, by an eternal union, binding them to him, and to one another, in the endearing bonds of love and charity. The christian temper, truly imbibed, constrains mankind to dwell together in unity, like brethren. Under the influence of this temper, private Christians feel themselves to be members of one body, and are prompted to a mutual sympathy. Each distinct church acknowledges its re­lation to its sister churches, and, in all matters of im­portance, seeks their approbation, advice and assistance. Their respective pastors and teachers, claiming no pre-eminence one above another, and calling no man Master, consider each other as standing on the foot of equality in office; and as brethren, bound mutually to love and assist one another. Some token of this fraternal affection seems proper and suitable, and with this the gospel supplies us.

[Page 29]FROM the great Apostle of the Gentiles, we learn, that when those pillars of the church, James, Cephas, and John, saw with what qualifications and gifts the grace of God had distinguished, and furnished him for preaching the unsearchable riches of Christ among the heathen, they gave to him, and his companion Bar­nabas, the right hand of fellowship, thereby receiving and acknowledging them as sustaining the same office with themselves, and invested with equal privileges and authority. In imitation of this apostolic exam­ple, it was, in the days of our ancestors, at the first planting of the gospel in this land, and still it conti­nues to be, the custom of these churches, on occasions like the present, by the same token, to signify their mutual charity, their approbation of the newly-ordain­ed or installed pastor, and their readiness to join with him, and his charge, in all offices of christian love and fellowship.

AND as the venerable Council, now convened, have assigned this part to me, I DO, REVEREND SIR, with a sincere affection, in their name, give you my RIGHT HAND. By this, we publicly acknowledge you to be a minister of the gospel of Christ, regularly intro­duced to this sacred office: We bid you welcome, as a brother and fellow-labourer in the vineyard of our Lord. Trusting that you will approve yourself to God, a workman who needeth not to be ashamed, rightly dividing the word of truth, and not shunning to declare the whole counsel of God, we testify our wil­lingness to support and encourage you, to afford you our best advice and assistance, as occasion may require, [Page 30] —earnestly wishing you aid from above, and much of the promised presence of the great Head of the church, to render you faithful and successful in your endeavours to serve him, and to save the souls of men.

AT the same time that we make these friendly assur­ances to you, we depend upon the like kindness and brotherly affection from you; and that not only to­wards us, but to the ministers and churches of our Saviour in general; you will be always ready, to the utmost of your ability, for every pious and charitable office.

OUR honoured and beloved Brethren of this Church and Congregation will accept our unfeigned congra­tulations on the event of this day. Various and re­markable have been the dispensations of Providence towards you; great and striking the changes through which you have passed. Your brethren around you have alternately mourned and rejoiced with you. We have not yet forgot the melancholy scene, when un­common calamities overwhelmed and desolated this ancient and respectable town, literally scattering its in­habitants into corners, and dispersing them abroad through the land. But judgment was then tempered with mercy. Amidst all your distresses, you were the constant care of a kind and gracious Providence. Like as a father pitieth his children, you were the objects of the divine compassion. And He who gathers the outcasts of Israel, and rebuilds their waste places, turn­ed your captivity, and blessed the work of your hands. The beauty of the Lord was soon visible upon you, and your fair and flourishing appearance was beheld [Page 31] with admiration by those who had so lately witnessed the greatness of your ruin. We joined with you in thanksgiving to God for this return of prosperity; and hoped that it might be the kind purpose of Heaven, that you should be glad and rejoice, according to the days wherein you had been afflicted, and the years wherein you had seen evil. Our joy was the greater, in hope of your spiritual prosperity, and of the revival among you of that which is more especially God's own work—the work of grace in your hearts.

A FOUNDATION for so pleasing a hope seemed to be laid in your surmounting the difficulties and obstacles which for many years had prevented the resettlement of gospel ordinances among you, and in the remarka­ble unanimity with which you made choice of the late Mr. PAINE for your pastor. His amiable temper, un­affected piety, and promising abilities, aided by the warmth of your affection towards him, were happy presages of your spiritual welfare.

BUT how soon was this fair morning overcast! what a heavy gloom succeeded! The grave swallowed up our hopes. You were again left as sheep without a shep­herd—in danger of those divisions, the ill effects of which you had before so long and sadly experienced.

WE honour you, my beloved Brethren, for the cau­tion with which you have guarded against them, for the care and circumspection with which you have preserv­ed the bond of peace▪ and for the harmony and love with which you have again so speedily sought, and hap­pily obtained a man to be set over you in the Lord. We most heartily join in grateful praise to Him, with [Page 32] whom is the residue of the spirit, that while he dismisses some from his vineyard, he raises up, furnishes, and sends forth other labourers into his harvest. We bless the great Repairer of breaches, that your late loss is, this day, so happily made up in one, whose mature age, opportunities for knowledge, and specimens already given, both of literary and moral improvement, are such as afford ground to hope for his distinguished usefulness. May he answer your raised expectations, and continue to receive, from you, that affection and respect which you have hitherto so generously expressed. In a work so great, difficult and important, he will need the sup­port, encouragement, and daily prayers of a kind and grateful people. To render them to him, will not be more for his comfort than for your profit. Aware that upon a more intimate acquaintance, failings and infirmities are found to attend the greatest and best of men, you will not be unprepared with candor to allow for human weakness. Not expecting perfection, it will be your study to forward all endeavours after it, and to do what in you lies, to strengthen his hands and encourage his heart. And may God Almighty pre­serve his health, prolong his life, and render him a rich and lasting blessing to you; and finally grant that you may be his joy, and crown of rejoicing in the day of the Lord Jesus.