SAINT Paul, that illuſtrious champion of the chriſtian cauſe, ſcarce ever appears in a more graceful and dignified attitude, than in his occaſional addreſſes to the great men of his time in defence of the goſpel. This obſervation is eminently verified by his apology before King Agrippa in the preceding part of this chapter. His ſpeech on this occaſion is one of the moſt finiſhed models of inſinuating, yet manly eloquence. It diſplays to great advantage the ſcholar, the gentleman, the chriſtian, and the Apoſtle. After paying to the King a tribute of reſpect equally honeſt and engaging, he gives him a plain and artleſs narrative of his own life; of his ſtrict and devout converſation, while a Jewiſh Phariſee; of his zealous oppoſition to chriſtianity, and perſecution of its votaries, in conformity to an erroneous and perverted judgment; of his extraordinary converſion to the faith of Jeſus, and commiſſion to teach and propagate it both among Jews and Gentiles; and of his conſequent labors and ſufferings in his Maſter's ſervice.

This modeſt and ſerious, yet highly intereſting and wonderful account is rudely interrupted by Feſtus, the Roman Governor of Judea; who loudly exclaims, "Paul, thou art beſide thyſelf, much learning doth make thee mad." As if he had ſaid, "Paul, thy extravagant diſcourſe concerning the ſufferings and reſurrection of one Jeſus, his appearance and commiſſion to thee at Damaſcus, and the light and ſalvation which the world is to receive from his doctrine, is evidently the offspring of an overheated and diſtracted brain, produced by too intenſe ſtudy of the ancient prophecies and traditions of thy nation."

The text is part of the Apoſtle's reply to this ungrounded and indecent charge; I AM NOT MAD, MOST NOBLE FESTUS; BUT SPEAK FORTH THE WORDS OF TRUTH AND SOBERNESS. What inexpreſſible beauty and grandeur ſurround this temperate, polite, yet reſolute anſwer! What a delicate and exalted triumph does the priſoner at the bar obtain over the inſolent madneſs of his accuſer on the bench of judgment! And what an excellent pattern is here preſented to the ordinary profeſſors and miniſters of the goſpel, eſpecially at a period, when too many are found attacking chriſtianity, and its faithful adherents, with as little candor or decorum, as w ••• exhibited by their noble Predeceſſor!

It will not herefore be deemed foreign from the preſent occaſion, if we diſtinctly mark both the matter and the ſpirit of Paul's defence in the text, and apply them as a general directory for all, who are employed in teaching or defending the goſpel.

The matter of the Apoſtle's reply amounts to a denial of the charge of madneſs, and a declaration that his preceding ſtory was founded in ſober truth. The original word tranſlated SOBERNESS preciſely ſignifies SOUNDNESS OF MIND, and ſtands directly oppoſed to the mental diſtraction imputed to the ſpeaker. The words of truth and ſoberneſs, therefore, intend the declarations of a ſound underſtanding and an honeſt heart; declarations equally pure from fraud, abſurdity, or frantic deluſion.

But what evidence have we that Paul's account of his converſion and apoſtolic function, as well as his general doctrine, agrees with this deſcription; that it is not the reſult either of wild enthuſiaſm, or of wicked impoſture? The queſtion is proper and momentous, and has an intimate connexion with the ſolemnity before us. For the extraordinary hiſtory and excellent writings of this Apoſtle compoſe more than half of the New Teſtament; and while the former preſents a ſhort and convincing proof of the divine truth and power of the goſpel, the latter diſplay its peculiar doctrines in a light far more complete and glorious than any other part of the chriſtian canon. The miniſtrations, therefore, of our religious teachers, as well as the evangelical exerciſes, comforts, and hopes of their faithful hearers, muſt be peculiarly indebted, under God, to his apoſtolic labors, and therefore muſt be deeply intereſted in the queſtion before us. We likewiſe claim a ſpecial relation to Paul, as the prime miniſter of Chriſt to the Gentile nations. On this ground we, as the offspring of heathen anceſtors, view ourſelves as a part of his peculiar charge, and our chriſtian miniſters as his ſucceſſors and ſons in the goſpel. While, therefore, we feel a ſacred obligation to yield a filial reſpect to the inſtructions and example of this our APOSTOLIC FATHER, we feel ourſelves equally concerned to vindicate his character from the imputation of falſhood and madneſs.

Now that Paul really ſpoke the words of truth and ſoberneſs in the account preſented in this chapter, and in the general ſeries of his preaching and writings, is evident from many topics of argument.

In his addreſs to King Agrippa, viewed in connexion with a preceding ſimilar ſpeech to his countrymen, we find him openly aſſerting a train of facts, and appealing to the whole nation of the Jews, to their chief prieſts and elders, and finally to his royal judge, for their undeniable truth. The principal facts related were ſo circumſtanced, that their truth or falſehood muſt have been certainly and generally known. His former rage againſt chriſtianity, and his ſudden converſion to it, with the leading events, which produced, accompanied, and followed that converſion, muſt, according to his own narration, have been matters of great notoriety. If, therefore, his account had been falſe, the cheat muſt have been quickly detected and cruſhed by the combined teſtimony of his companions in the memorable journey to Damaſcus, of the family in which he firſt lodged in that city, of the perſon who is mentioned as the inſtrument of miraculouſly reſtoring his ſight, and confering upon him extraordinary powers in the name of the Lord Jeſus, and of thoſe, in general, who ſaw and heard him after the date of his pretended converſion. Would an impoſtor of common underſtanding have openly riſked his cauſe and his life on a ſtory, the falſity of which muſt have been inſtantly expoſed? Would he have confidently appealed to the tribunal of the public, yea, of his powerful accuſers and judges, for its manifeſt truth? Would he have renewed this appeal many years after the commencement of his impoſture, when his numerous and ſagacious foes had long enjoyed every deſirable advantage for diſcovering and defeating it? And would a well informed judge and king have implicitly allowed the truth of his account, and the juſtice of his appeal, and been almoſt perſuaded by them to embrace his pretended revelation? The plain ſenſe of every ſober man inſtantly puts its negative on theſe queſtions. Our Apoſtle then could not be guilty of deliberate fraud.

Let us now ſee whether his conduct can be rationally imputed to enthuſiaſtic madneſs. But this ſuppoſition is immediately confuted by the ſuperior wiſdom, calmneſs, and decency of his language and behavior on this and other trying occaſions, as well as by the general complexion of his actions and writings; which diſplay an extent of knowledge, a ſoundneſs of judgment, a prudence and delicacy of addreſs, a ſpirit of humility, condeſcenſion and charity, totally incompatible with the uniform features of fanatic deluſion.

We add that a ſpirit ot enthuſiaſm muſt operate on the imagination of its ſubject conformably to his preſent ſentiments and paſſions. Now the ideas, affections, and prejudices of Paul, when he went to Damaſcus, were ſtrongly oppoſed to chriſtianity; and the extirpation of this hated religion was the favorite object of his journey. If in ſuch a poſture of mind his imagination had preſented to him a celeſtial viſion, it muſt have been of ſuch a complexion, as ſmiled upon his preſent enterpriſe, and crowned it with the extraordinary benediction of heaven. A viſion, therefore, condemning his perſecution of the chriſtians, and leading him inſtantly to abjure his former principles and conduct, and to profeſs and teach a religion, which, to that moment, he had been eager to deſtroy, muſt have originated, not from the power of fancy, but from a diviner ſource.

We may alſo aſk thoſe free-thinkers, who, with Feſtus, aſcribe this preternatural appearance to the force of a diſtempered brain; we may aſk them, whether the phrenſy of one man could inſtantly communicate its contagion to a conſiderable number of fellow travellers, ſo as to delude even their bodily ſenſes, at noon-day, into the fancied ſight of an extraordinary, overpowering glory, ſufficient to ſtrike them all to the ground with amazement and terror? We may further aſk, could ſuch a wild illuſion inſpire the mind of Paul with ſuch a ſober and excellent ſyſtem of doctrine, as he afterwards preached? Could it give his preaching and epiſtles that tranſcendent authority and ſucceſs, with which they were attended? Could it endow him with ſupernatural gifts and powers, and enable him inſtantly to communicate them to others? It might poſſibly, indeed, inveſt him with the imaginary poſſeſſion of theſe flattering prerogatives; but his firſt attempt to exert them muſt have cured the pleaſing delirium, or at leaſt have expoſed his pretentions to utter contempt.

The concluſion, therefore, which forces itſelf upon us is, that Paul's account in this chapter is a true and ſober ſtatement of facts, and conſequently that the chriſtian religion is a divine revelation.

There are but two ways, in which infidelity can poſſibly avoid this concluſion in favor of the goſpel. One is, by pleading that the events which happened to Paul at Damaſcus, though admitted to be facts, were not a direct and full proof of chriſtianity, nor a ſufficient reaſon for his haſty converſion to it. But let it be conſidered that theſe facts were not only ſupernatural, but divine atteſtations to the miſſion and doctrine of Chriſt. For, in the firſt place, Paul and his company ſaw a heavenly light or ſhining cloud, which among the Jews was the known ſymbol of JEHOVAH'S preſence, and was ſtyled the Sheebinah, or the glory of the Lord. Accordingly, they all fell on their faces, not only through terror, but as an uſual token of reſpect to ſuch a divine manifeſtation. Secondly, Paul ſaw a glorious human form in this cloud, and heard a voice iſſuing from it, which aſſured him that the perſon thus appearing and ſpeaking was Jeſus of Nazareth, and that the oppoſition then made to chriſtianity was a perſecution of himſelf. Thus Paul had ſenſible demonſtration of the preſence and divine glory of the riſen Redeemer, and of the truth and divinity of his goſpel. Thirdly, he was ſtruck blind by this glorious light, and, in anſwer to his prayer to Jeſus of Nazareth, was miraculouſly cured by one of his diſciples ſent to him for that purpoſe. Fourthly, his underſtanding was ſupernaturally inſpired with a complete knowledge of the chriſtian doctrine; his heart was wonderfully changed by its influence; and his baptiſm into this new religion was attended with an extraordinary effuſion of the Holy Ghoſt, preparing him to preach, confirm, and defend the goſpel in the moſt convincing and ſucceſsful manner. Surely this aggregate of divine teſtimonies in favor of chriſtianity was abundantly ſufficient to convince any rational mind of its heavenly original. The evidence which our religion derives from the extraordinary converſion of Paul will ſtrike us with additional force, if we attend to his character, ſituation, and proſpects, before that event; his ſuperior ſenſe and learning, integrity and devotion; his popularity and influence among the Jews: his remarkable attachment to their religion, and incredulity reſpecting the chriſtian; of conſequence, his vaſt ſacrifices both of a worldly and religious nature, and voluntary expoſure of himſelf to the moſt terrible evils, by profeſſing and preaching the goſpel. To all which we may add his ardent, laborious and perſevering zeal in this new profeſſion, joined with conſtant proofs of an excellent underſtanding and heart; together with the ſerene fortitude, elevation, and joy inſpired by his religion amid extraordinary trials both in life and in death. Theſe circumſtances, combined with the unparalleled credit and happy effects of his doctrine in his own and ſuccceding generations, furniſh the moſt illuſtrious and ſatisfactory proof of the truth and power of the goſpel.

The only reſource, therefore, left to the oppoſers of revelation is the plea, that theſe pretended facts relative to Paul are an after forgery. But, not to inſiſt on the common and juſt obſervation, that this preſence ſets aſide every principle, by which ancient facts and writings can be authenticated, it may ſuffice to remark that it involves the abſurd and incredible ſuppoſition, that within about a century after Chriſt's aſcenſion a very large proportion of the chriſtian churches were made to believe that they were originally planted by the preaching and miracles of Paul, and had received from him extraordinary gifts and inſpired letters, when there was no foundation in truth for ſuch a belief; yea, that the whole chriſtian world was deluded into a perſuaſion that it had poſſeſſed, from the beginning, an authentic hiſtory of the converſion, travels and ſucceſsful labors of this Apoſtle, written by his contemporary Luke, when it could not but know that it had never ſeen nor heard of ſuch a hiſtory, till the ſuppoſed forgery appeard!

If we now direct our attention to the general DOCTRINE of chriſtianity, as preached by this Apoſtle, and the other extraordinary miniſters of the goſpel, we find it admirably correſponding with the deſcription before us. We behold in it a ſyſtem of truths rational and practical, intereſting and ſublime. It harmonizes with the beſt dictates of our own underſtandings. It ſuits the various exigencies of our lapſed condition. It confirms the wiſhes, hopes, and fears of nature, by annexing pardon to repentance, a future reward to ſincere though imperfect holineſs, and final miſery to impenitent vice. It at once enlightens and purifies, humbles and conſoles, ſtrengthens and exalts the mind of man. This excellent ſpirit, this ennobling and comforting operation of the chriſtian doctrine, and its wonderful agreement with the moſt refined ſentiments and feelings of the virtuous heart, are an internal and moſt delightful evidence of its truth. This evidence is exceedingly heightened by the apparent candor, ſimplicity and goodneſs of the writers of the New Teſtament, and by the general meanneſs of their previous condition, education, and capacities, compared with the ſtriking grandeur, originality, and perfection of the ſyſtem, which their writings unfold.

The peculiar MODE, in which the goſpel communicates its inſtruction, is equally accommodated to the preſent ſtate of man with the doctrine itſelf. It teaches and enforces its truths, not by nice philoſophical explications and reaſonings, which few could underſtand, but by plain and ſtriking facts; by ſuch facts as not only prove the divine miſſion of the teacher, and thus give his meſſage a peculiar authority and influence over the human mind, but alſo exemplify his doctrines in a familiar and viſible manner. It preſents ſpiritual truths to the ſenſes and imaginations of men, not only by dreſſing them in imagery borrowed from ſenſible objects, but by giving them a preſent or anticipated exiſtence in viſible examples. Thus it exemplifies the power of Chriſt to forgive ſins by the open exerciſe of that power in delivering men from the ſenſible penal effects of tranſgreſſion. It illuſtrates his ability and readineſs to cure the moſt inveterate diſeaſes of the mind, and to emancipate it from the tyranny of ſatan, by his miraculouſly healing analogous and equally obſtinate diſtempers of the body, and releaſing it from the power of malignant ſpirits. It confirms the great doctrine of the final reſurrection by inſtances of dead perſons reſtored to life. It illuſtrates and aſcertains the future glorious reſurrection and reward of the faithful by the public triumphant riſing and aſcenſion of their Head, and by his repeated appearances in his glorified humanity to ſeveral of his primitive miniſters. It clothes even the nature and perfections of the DEITY with a kind of viſible body, in the perſon, character, and works of his Son; inſomuch that the diſcourſes and miracles of the Savior, joined with the leading traits of his temper and deportment, are an expreſs repreſentation, a mild and ſoftened refulgence of the divine glory. It elucidates and enforces its moral precepts by the perfect life of its Founder, which was at once a familiar exhibition of the moral excellence of God, and a complete and moſt engaging pattern of thoſe virtues, which adorn and conſummate the character of man.

As the internal conſtitution of chriſtianity exhibits ſuch genuine characters of divine wiſdom and benevolence; ſo its external evidence is a plain and convincing appeal to all ſober and honeſt inquirers. When, in the glaſs of authentic goſpel hiſtory, we ſee the Author of our religion, by one powerful word, calming the boiſterous elements, and giving ſight, health, life, to the blind, the ſick, and the dead, we behold exertions of the ſame power and ſovereign dominion, which created and governs the world; and thus have ſenſible demonſtration both that there is a God, and that the chriſtian revelation is his offspring. When we contemplate the vaſt ſyſtem of prophecy diſplayed in the Bible, a ſyſtem which embraces the general train of events from the beginning to the end of the world, and ſee many branches of it exactly accompliſhed; we have a viſible proof both that the volume of ſcripture and the events of the univerſe are the work of one all-comprehending mind, and meet in one harmonious and mighty plan, and that the remaining parts of the prophetic ſcheme, which reſpect the future ſcenes of time and of eternity, will, in their proper order, be punctually verified.

Having conſidered the matter of Paul's declaration, let us ſee how far it concerns chriſtian miniſters in general, eſpecially thoſe of the preſent age.

To vindicate and recommend the goſpel as a rational and divine ſyſtem muſt ever be a main branch of the miniſterial function. A ſingular combination of circumſtances renders a careful attention to this object peculiarly ſeaſonable and momentous at the preſent day. The revival and progreſs of free inquiry, of human and divine ſcience, of civil and ſacred liberty, have, in many inſtances, been accompanied with a haſty and extreme contempt of eſtabliſhed religious opinions and forms as ſuperſtitious or fanatical, and by too eaſy a tranſition, of the chriſtian religion and prieſthood in general, as the production either of cunning ambition or of enthuſiaſtic folly. This unhappy feature eminently marks the preſent countenance of a great part of the old world, and begins to be viſible in the face of the new. To this we may add, the late proſperous ſtate of our country has, by furniſhing the means, given birth and nouriſhment to an exceſſive taſte for worldly ſplendor, amuſement, and ſenſual indulgence, and to various forms of impiety and corruption; and thus, by natural conſequence, has produced a vigorous and too ſucceſsful effort to conform the religious and moral principles of the age to its proud and vicious propenſities. It is, therefore, of peculiar importance that the clergy of the preſent day ſhould poſſeſs an accurate and familiar acquaintance with the ground on which they ſtand, with the nature, evidence, and mutual connexion of natural and revealed religion; that they may be able to explain, defend and enforce them to the greateſt advantage. Now as the religion of nature is beſt ſupported by appealing to the manifeſt conſtitution and courſe of things in the ſyſtem around us; ſo perhaps the moſt eaſy and ſuceſsful method of defending chriſtianity, at leaſt of ſatisfying or ſilencing the bulk of inquirers, is by appealing to preſent notorious facts. I humbly conceive that the whole evidence of revealed religion may be happily reduced to this ſingle topic. For

Why do we credit the teſtimony of thoſe witneſſes, who have publiſhed the extraordinary facts of the goſpel? It is becauſe our own conſciouſneſs and daily obſervation aſſure us of the credibility of human teſtimony ſo circumſtanced, and of the ſafety and neceſſity of acting upon it in our moſt weighty concerns. From what we conſtantly feel in ourſelves, and obſerve in others, we know that it is incompatible with human nature voluntarily to profeſs, act, and ſuffer, as many thouſands of chriſtian converts did in the firſt days of the goſpel, unleſs they were certain of its miraculous proofs. The preſent exiſtence and reputation of the evangelic hiſtory ſo many ages after its firſt publication, and the many monuments of its truth ſtill ſubſiſting among us, are ſtanding public atteſtations of its claim to our belief. The exiſtence of a chriſtian Sabbath, and of a ſacramental feaſt, in memory of the crucified and riſen Savior, and of a ſelect order of men to feed and rule his flock, can never be accounted for on any other principle than the truth of thoſe facts, which theſe inſtitutions proclaim.

If the evidence of ancient ſcriptural facts may be thus reſolved into preſent appearances, much more may the proof ariſing from prophecy. When we behold the obvious agreement of the preſent, as well as paſt ſtate of the church and world with the predictions of the Bible, particularly, with reſpect to the ſingular character and ſtate of the Jews, the extraordinary preſervation of the chriſtian intereſt, the decline and faſt approaching deſtruction of Antichriſt, and the manifeſt preparations of divine providence for a future more glorious epoch in the hiſtory of man▪ we have, as was hinted above, a ſenſible demonſtration of the divinity both of thoſe prophetic repreſentations, and of the general ſyſtem to which they belong.

The preſent exiſtence and beneficent influence of chriſtianity in a conſiderable part of the world, compared with the fate and ſucceſs of other inſtitutions in ancient or modern times, are another ſtanding proof of its divine original: for no other adequate cauſe can be aſſigned either for its firſt and general reception, its permanent eſtabliſhment, or its unrivalled efficacy in meliorating the religions, moral, and civil ſtate of mankind.

Finally, the exiſtence of the Bible itſelf is another important fact, which proclaims its divinity. For the aſpect of this book, at firſt view, is peculiar and noble. Its narrations, characters, and whole contexture have the natural air of truth. Its ſtyle or manner, like that of the volume of creation, poſſeſſes a ſimplicity, an unaffected charm and majeſty, which have never been equalled. The plainneſs and particularity of its hiſtory; the circumſtantial variations, yet important agreement of its writers; their conſpicuous humility, integrity, benevolence, and piety, compared with their ſolemn pretenſions to a divine commiſſion; above all, the character of Jeſus Chriſt as drawn in the New Teſtament; a character ſo original and ſo perfect, that the ſimple and unlettered penmen could not of themſelves have imagined any thing like it, much leſs have uniformly ſupported its dignity, and therefore muſt have copied it from real life; a character, whoſe whole complexion is remote from every appearance both of enthuſiaſm and impoſture; the ſingular matter, ſpirit, and dreſs of our Savior's diſcourſes, joined with the finiſhed ſcheme of truth and duty delivered by him and his Apoſtles; theſe, and many other facts, involved in the exiſtence of the Bible, conſtantly appeal to our underſtandings and hearts for its truth and divinity.

As chriſtianity at large may thus be eaſily ſupported by pointing the ſenſes, reaſon, and moral feelings of men to a train of preſent appearances; ſo its leading doctrines, duties, and ſanctions may be beſt recommended and enforced by ſimilar methods, or by repreſentations, which, as far as the ſubject will admit, carry in them an appeal to the ſound dictates, or the evident experience of the human mind. Permit me modeſtly to illuſtrate this remark by particular examples.

The goſpel ſuppoſes and aſſerts the condition of our fallen nature to be a ſtate of deplorable ignorance, corruption, and guilt; a ſtate, in which natural light and mere law can neither ſatisfy the inquring mind, relieve the accuſing conſcience, nor purify the corrupted heart. This repreſentation of human depravity and miſery is the baſis of the evangelical ſcheme of mercy. But it is not peculiar to revelation. It is matter of conſtant experience and obſervation. It is ſanctioned by the univerſal hiſtory of man. It is echoed by the plaintive acknowledgments of the beſt human charcters. The chriſtian miniſter, therefore, will carefully ſtate and enforce this humiliating truth, and thus hold up to the conſciences of his hearers a faithful mirror, in which every deſcription of human ſinners may ſee its own likeneſs, and be properly alarmed and humbled at the ſight. At the ſame time he will aim at ſuch a ſober repreſentation of human nature, as may neither impeach the moral character of its author, nor contradict the voice of daily experience; as may not ſeem to injure or to leave out a great part of mankind, or to diſcourage convicted diſtreſſed offenders from ſeeking needed and offered relief.

That God has ſent his ONLY BEGOTTEN SON into our world, to enlighten and reform, to comfort and ſave it, is another moſt important truth delivered in the goſpel, a truth which conſtitutes its diſtinguiſhing glory. The ſacred writers plainly aſſert the divine dignity of the Savior, his real and miraculous incarnation, the atoning virtue of his obedience and death, his glorious exaltation, and his important offices as Teacher and Advocate, as Ruler and Judge of the world. It becomes the chriſtian miniſter to preſent theſe doctrines in their native ſcriptural dreſs, in their weighty practical import; not as a curious chain of metaphyſical ſpeculations, but as intereſting facts plainly declared in the inſpired hiſtory, and forming a grand ſcheme of providence for accompliſhing the moſt glorious and benevolent purpoſes. The air of wonderful incomprehenſible grandeur, or of unfathomable counſel and operation, which ſurrounds theſe facts, gives them a more ſtriking correſpondence to the general nature and works of the infinite Being, as well as to the exigences of apoſtate man, which required an inſtructor, a reformer, a reconciling ſacrifice, far ſuperior to any which the world had previouſly known.

The reſtoration of our diſordered minds to moral harmony, purity and joy by the agency of a DIVINE SANCTIFIER, AND COMFORTER, is another branch of this revealed plan of providence. In explaining this momentous point the ſober inſtructor will place the neceſſity, the manner, and the fruits of this ſupernatural agency in a light, which may give it a moſt rational and comforting aſpect; which may encourage the humble activity of the creature, while it fixes his dependence on the proffered gracious influence of the Creator.

In ſtating and enforcing the duties of chriſtianity the evangelical teacher will point out their intimate connexion with its doctrines. He will ſhow that theſe duties, even ſuch of them as are moſt peculiar, immediately reſult from thoſe facts or relations, which the goſpel reveals, and in this view are neceſſary branches of moral virtue or natural obligation; and conſequently that the ſerious and fervent practice of them is requiſite both to evidence and promote a truly honeſt and excellent character. On this ground he will illuſtrate the eſſential fitneſs and importance of ſupreme love to God, cordial faith in the Mediator, grateful ſubmiſſion to the ſanctifying Spirit, humility and repentance for ſin, tender and beneficent affection to one another, conſtant ardor, elevation, and joy in the purſuit and proſpect of chriſtian perfection and glory. He will juſtify inward vital chriſtianity, in its higheſt exerciſes and enjoyments, from the imputation of weakneſs or phrenzy, by the unſpeakable magnitude of its objects and motives, as well as by the peculiar condition and frame of its ſubjects, whoſe affections, as well as underſtandings, may with reaſon be ſupremely engaged by ſuch ſuitable, intereſting, and glorious diſcoveries as the goſpel preſents. On the ſame principles will he vindicate the zeal of faithful miniſters in preſſing theſe truths and duties on their fellow ſinners and chriſtians. In a word, he will ſhow that every part of goſpel morality is rational and noble, and directly conducive to our preſent and future felicity. He will repreſent even the ceremonial duties of our religion as expreſſive ſigns and powerful inſtruments of good moral diſpoſitions, as well as important to the exigence of a viſible church and of public chriſtian worſhip, which are ſo beneficial to the civil and moral ſtate of human ſociety, and ſo neceſſary to the nurture and preparation of individuals for a nobler and happier exiſtence.

Finally, he will repreſent the ſanctions of the goſpel, drawn from a future endleſs retribution, as but a louder echo to the voice of natural equity, of common reaſon and experience, and as benevolently adapted to ſeize the moſt powerful ſprings of human activity, and engage them in the cauſe of virtue and immortality.

Having largely contemplated the matter of miniſterial duty, let us briefly advert to the SPIRIT or MANNER, in which it ſhould be performed. Of this we have a noble pattern in the text. The ſeveral beauties of this model ſhould be ſtudiouſly copied by all ſucceeding miniſters.

Like Paul, they ſhould be examples of chriſtian CIVILITY. As he gives to Feſtus the honorary title of his office, and addreſſes him in a ſtyle of decent and manly reſpect; ſo it becomes his ſucceſſors carefully to exhibit, in their ſocial intercouſe, the courteous ſpirit of their religion, by treating the various claſſes of men agreeably to the innocent forms of civil decorum, and preſerving on all occaſions that mild, humble, unaffected dignity, which will neither flatter the greateſt, nor trample upon the loweſt of human beings.

With this ſhould be united a certain INDEPENDENT FIRMNESS AND MAGNANIMITY. As Paul's ſingle aim was to honor his maſter and ſave the ſouls of men, ſo the grandeur of his object communicated an habitual elevation to his ſentiments and conduct, and rendered them nobly ſuperior to all worldly conſiderations. The proſpect or experience of ridicule, perſecution, or the greateſt temporal evils, far from damping, rather gave new vigor to his chriſtian heroiſm. Unawed by the preſence or oppoſite principles of an auguſt and brilliant auditory, in which a King preſided, he gives them the ſame honeſt account of his converſion and doctrine, which he had before delivered to the Jewiſh populace, and with ſteady courage maintains the truth, when reproached and derided by a Governor. The ſame greatneſs of ſoul marks his behavior before Felix, when called to addreſs him as a chriſtian preacher. Inſtead of gratifying his curious taſte, or courting his applauſe and protection, though his temporal freedom and comfort were in his power, he with equal dexterity and magnanimity points out the evil of thoſe vices, to which that Magiſtrate was notoriouſly addicted, enforces his admonitions by the terrors of a judgment to come, and applies his ſubject with ſuch authority, as to make Felix tremble on the ſeat of judgment! What a glorious pattern for the clergy of the preſent day! A conſiderable portion of the ſame independent and reſolute ſpirit is eſſential to their fidelity. Without it they will be apt to keep back unpalatable truths and duties however important, and to ſpare the favorite vices of their hearers, eſpecially of thoſe, on whoſe ſmiles their temporal circumſtances chiefly depend.

But this inflexible firmneſs muſt ever be tempered with BENIGNITY AND LOVE. The courage of our Apoſtle was the effect, not of a fierce unfeeling temper, but of tender and ardent good-will to his brethren of mankind. What an effuſion of generous and glowing benevolence is his reply to King Agrippa, who had profeſſed himſelf almoſt perſuaded to become a chriſtian, I WOULD TO GOD, THAT NOT ONLY THOU, BUT ALSO ALL THAT HEAR ME THIS DAY WERE BOTH ALMOST AND ALTOGETHER SUCH AS I AM EXCEPT THESE BONDS! Nothing can be more congenial or more eſſential to the employment of a chriſtian miniſter than this fervent charity. This will animate and ſweeten, recommend and enforce his public and private labors, will draw forth his condeſcending paſtoral offices to the young, the poor, and afflicted of his flock and ſtudiouſly accomodate his miniſtrations to their various capacities, tempers, and conditions. Which leads us to add that

PRUDENCE is another ſtriking trait in the deſcription of a goſpel teacher. Saint Paul ever paid a wiſe and delicate attention to the proper decorum and dignity of his character. To this end he maintained a ſtrict diſcipline over his paſſions which were naturally ardent, nicely attended to characters, places, and circumſtances, and ſkilfully adapted himſelf to the diverſified prejudices and infirmities of mankind, that by theſe handles, he might, if poſſible, draw them over to the ſtandard of Chriſt. His ſedate and wiſe deportment recorded in this chapter, his delicate and maſterly addreſs to the Athenians, his accommodating behavior both to Jews and Gentiles, to the weak and the ſtrong, furniſh a very inſtructive example of that laudable miniſterial prudence, which aims to pleaſe men in order to profit them, which by honorable condeſcenſions and ſacrifices ſeeks general favor and eſteem merely as an engine of extenſive uſefulneſs, while it ſcorns thoſe verſatile popular arts, which ſacrifice the approbation of God and of conſcience to the idol of unmerited human applauſe.

With this prudence ſhould be joined a WELL TEMPERED ZEAL for chriſtianity and its important truths. This eminently diſtinguiſhes Paul's defence in this chapter, as well as the whole tenor of his miniſterial conduct. His zeal every where burns and ſhines; but, it is with a clear and gentle flame. The moſt inſolent or cruel attacks from the enemies of the goſpel could not provoke him to bitter recrimination. He employs no other weapons to defend and propagate his maſter's cauſe, but thoſe of inſtruction, argument, and perſuaſion, enforced by an exemplary chriſtian life. Happy had it been for the church and the world if the chriſtian prieſthood, and other defenders of the faith, had always contented themſelves with the ſame mode of procedure! Our religion, far from either needing or countenancing, condemns and ſpurns all intolerant and compulſory meaſures. She requires her public officers indeed, to ſupport her cauſe with earneſtneſs and vigor; but at the ſame time with that noble moderation and tenderneſs, which ſuit her genius and principles, which are due to her more decent or wavering oppoſers, and which prudence and compaſſion demand even to her ſcoffing and virulent foes.

In a word, a SUBLIME SPIRIT OF CHRISTIAN PIETY is the crowning feature in the character before us. Paul's heart was ſubjected to the goſpel and acquainted with its important bleſſings, before he was ſent forth to preach it to others. This intimate and comforting knowledge of its nature and value gave a ſuperior luſtre and energy to his addreſſes, and ſpread over his whole life a ſavor of rational, fervent, and elevated piety. There is no qualification ſo important to a goſpel miniſter as a high degree of perſonal religion. This will enable him to delineate and recommend chriſtianity to others in a juſt and engaging light. It will clothe the compoſition and delivery of his public diſcourſes with a natural warmth and ſolemnity, equally remote from cold ſpeculation or artificial parade on the one hand, and from a blind and turbulent zeal on the other. At the ſame time it will render his private deportment in the view of his family and flock a continual tranſcript and enforcement of his public miniſtrations.

What an excellent pattern is here to direct the preparatory ſtudies and views of young gentlemen, who contemplate the chriſtian miniſtry as their future profeſſion!

It is of vaſt importance, my friends, that you lay a firm and adequate foundation for the high employment before you. Study cloſely, then, the great evidences, principles, and obligations of religion, as exhibited both by nature and revelation. Let your belief of theſe truths be rational and your acquaintance with them comprehenſive, experimental, and practical. Lay open your hearts, as well as underſtandings, to the pure and elevating influence of the chriſtian ſyſtem. Let your motives in undertaking to preach it comport with its heavenly origin, conſtitution and end. Let not the views of ſecular intereſt or diſtinction, of popular fame, nor even of refined mental entertainment, or literary eminence, draw you to this holy profeſſion. If you embrace it on ſuch principles, your conduct will not be marked either with truth or ſobriety. The ſpirit of the office is violated, and its dignity betrayed by the unworthy views and behavior of thoſe, who thus preſumptuouſly invade it. Certainly characters of eminent ſeriouſneſs and integrity, firmneſs and zeal, as well as knowledge and prudence, are required to recommend and promote chriſtianity, and to bear down the ſophiſtry and ridicule of its adverſaries, in this enlightened, ſceptical, and diſſolute age. You will therefore, my young brethren, deliberately count the coſt of this employment, as well as duly appreciate the honor and pleaſure, the perſonal improvement, the preſent uſefulneſs, and future reward, which are connected with its able and faithful execution.

In theſe obſervations, my dear Sir, I have the pleaſure of expreſſing your ſentiments, as well as my own. Our late intimate connexion at a neighboring univerſity has given me acceſs to your general ideas and feelings reſpecting the chriſtian religion and miniſtry, as well as a lively intereſt in every event, which concerns either your happineſs or uſefulneſs. I felicitate you on the diſtinguiſhed honor which providence has done you in crowning your probationary ſervices from the deſk with the early voice of general approbation, and in directing the firſt deſtitute ſociety which has had the opportunity of enjoying them to ſo united an election of you to the paſtoral office. I congratulate you that your deſtined lot is caſt in this ancient and reſpectable metropolis, which concenters ſo large a portion of American learning and information, refinement and magnificence. At the ſame time your ſituation here, with its pleaſures and advantages will combine ſome peculiar and delicate trials, which will give ample exerciſe, both to your prudence and virtue. To enjoy the decent pleaſures, to improve the advantages, and ſurmount the temptations of this populous and elegant town in a manner becoming the chriſtian miniſter, will require a great ſhare of that divine philoſophy, which is learned only in the ſchool of Chriſt. By daily and devoutly converſing with the ſublime truths, examples, and proſpects which his goſpel preſents, and keeping in realizing view the grand and intereſting deſign of the chriſtian miniſtry, you will be able, through divine grace, to maintain the ſpirit of your ſtation and to carry it not only into your public exhibitions, but into the more private and cheerful ſcenes of life. This will place you on a ſecure and noble eminence above the infectious and corrupting influence of earthly ſplendor, wealth or amuſement. At the ſame time it will enable you to enjoy every proper ſource of entertainment in a manner truly rational and refined. It will alſo prompt and direct your tender and aſſiduous efforts to remove the veil from the eyes of thoſe, who are blinded and enſlaved by the glittering trifles of this world, and bring them to perceive and embrace the divine and immortal happineſs, which chriſtianity confers on her humble diſciples.

While in the light of the goſpel and of eternity you view all men as brethren and equals, as joint ſharers in the guilt and danger of ſin, and in the proviſion and offer of ſaving mercy, you will extend the offices of brotherly and paſtoral affection to all claſſes of your people; you will feel yourſelf a debtor to the poor and the ignorant, as well as to the more wealthy and refined. While you pay a ſuitable reſpect to the preſent improved ſtate of ſociety, and to the taſte of elegant and literary characters, you will remember that the great object of the chriſtian miniſter is not to pleaſe or to ſhine, but to make his hearers good and happy. To accompliſh this effect; upon ſuch a vaſt aſſemblage of different ſubjects, as center in this capital, muſt demand the greateſt exerciſe of wiſe and condeſcending fidelity; it muſt require the alternate application of very different modes of inſtruction and perſuaſion; it muſt call for a clear and powerful inculcation of all the important doctrines, precepts, and motives of our holy religion.

In defending the goſpel againſt the attacks of infidelity, which in a place ſo populous and expoſed are to be peculiarly expected, you will obſerve a happy medium between a timid or unbounded complaiſance, and a rude unhallowed zeal. You will carefully aim, on every occaſion, that both your doctrine, ſpirit, and deportment may be a conſtant recommendation and defence of chriſtianity by exhibiting it in its native ſweetneſs, ſobriety, and dignity.

Among other weighty and encouraging incentives to this honorable and uſeful conduct, I might point your attention to that cloud of witneſſes, to that glorious company of chriſtian miniſters, which diſtinguiſhed the firſt and beſt days of the goſpel. I might bring up to your view a train of reſpectable clergymen who have adorned, or ſtill illuminate the churches of this town. I might remind you of many excellent characters among the laity in this place, who are open and unſhaken friends to primitive chriſtianity, who revere its doctrines, inſtitutions, and morals, and ſincerely honor the perſons and miniſtrations of its faithful inſtructors. Above all, let me direct your eyes to the APOSTLE AND HIGH PRIEST OF OUR PROFESSION, CHRIST JESUS; who was faithful to his commiſſion as the firſt public Teacher of the goſpel amidſt a ſeries of unexampled diſcouragements; who experimentally knows the feelings and trials both of the man and the miniſter; and whoſe comforting voice to each of his upright and trembling ſervants is, LO I AM WITH THEE ALWAY: BE THOU FAITHFUL UNTO DEATH, AND I WILL GIVE THEE A CROWN OF LIFE.

Under the ſmiles of this gracious Maſter may your fidelity and ſucceſs realize the beſt hopes of your excellent Father and numerous friends, contribute eminently to the religious proſperity of this Society and Town, and at length be rewarded with ſuperior glory in the kingdom of heaven.

My reſpected brethren of this church and congregation, we gratefully participate with you in the joy of this day. The amiable diſpoſition, the intellectual and moral improvements of your Paſtor elect have long recommended him to thoſe, who have known both his earlier and maturer years. Theſe accompliſhments, joined with his knowledge of human nature and of chriſtian divinity, form a happy preſage of his future uſefulneſs and honor as a goſpel miniſter. At the ſame time his youthful age, his delicate ſenſibilities and his arduous employment ſolicit your candid and tender indulgence. You will therefore view both his private deportment and public performances with a generous eye. You will cheriſh his comfort and reputation. You will ſteadily and ſeriouſly attend his miniſtry. You will meekly receive and comply with his faithful admonitions. You will aſſiſt and encourage him by your affectionate prayers and correſpondent endeavors. You will remember that neither you nor your children can expect any harveſt either of preſent religious improvement or of future glory from the beſt ſeed of paſtoral inſtruction, unleſs you devoutly concur with your miniſter. Attend, therefore, with earneſt care to the moral and religious culture of your own hearts, and to the chriſtian education and government of your houſes. Diligently teach your children, both by doctrine and example, the reaſonableneſs, importance, and happineſs of experimental and practical chriſtianity, the ſacred and intereſting nature of religious ſentiments and inſtitutions, particularly, of public worſhip and inſtruction on the day conſecrated to our riſen Lord, the great Author and Finiſher of our faith. Let your practice bear an open teſtimony againſt that ſtriking want of conſiſtency and delicacy, of benevolence and piety, which marks too many characters at this day, eſpecially in ſome of our more polite and wealthy Corporations: I refer to thoſe who, while they affect a zealous care to introduce and maintain learned chriſtian Inſtruction yet 〈◊〉 their public miniſtrations with uncivil and mortifying neglect. By this conduct they ſanction and promote in the lower claſſes of ſociety a contempt of thoſe divine inſtitutions, on which our preſent ſocial intereſts, as well as final welfare, confeſſedly depend.

Excuſe, my brethren, the honeſt but friendly tone of this addreſs, and accept my beſt wiſhes and prayers for your temporal and everlaſting felicity.

Fathers and Brethren of this great aſſembly,

If the goſpel contain as we have heard, the words of truth and ſoberneſs, if it be the meſſage of divine and everlaſting ſalvation to our ruined race, how important is it that we all give it a welcome and obedient reception! How beautiful on the mountains of Zion are the feet of thoſe who bring theſe good tidings! If the truth of the chriſtian ſcheme were only probable or barely poſſible, we could not acquit ourſelves from the charge of madneſs in treating it with cold or diſdainful neglect. How unſpeakably great, then, muſt be our obligation to believe and obey it when we have ſuch various and ſatisfactory proof, both of its divinity and importance! By rejecting this proviſion of heavenly mercy we neceſſarily preclude ourſelves from its infinite benefits, as well as incur the aggravated puniſhment, which ſuch matchleſs folly, baſeneſs and impiety demand.

But whether we co-operate with, or fight againſt this divine plan, it ſhall ſtill go on, till it reach its deſtined conſummation. The period is faſt approaching, when chriſtianity, ſtripped of every foreign and diſgraceful appendage, ſhall unveil her divine charms to an admiring world, and by her benign influence on the general character and condition of man ſhall give the moſt pleaſing and irreſiſtible evidence of her heavenly original. What benevolent and pious heart does not eagerly ſpring forward to this glorious Era, and contribute its beſt efforts and prayers to its ſpeedy arrival? Above all, what ſober mind can avoid anticipating, and with the moſt ſolicitous activity preparing for that FINAL DAY, when this great ſcheme of providence ſhall be finiſhed; when the word of truth, which we now preach and hear, ſhall decide our endleſs fate; when, according to the awful deſcription of our Apoſtle, THE LORD JESUS SHALL BE REVEALED FROM HEAVEN IN FLAMING FIRE, TO TAKE VENGEANCE ON THOSE WHO OBEY NOT HIS GOSPEL; WHO SHALL BE PUNISHED WITH EVERLASTING DESTRUCTION FROM HIS PRESENCE AND THE GLORY OF HIS POWER; WHEN HE SHALL COME TO BE GLORIFIED IN HIS SAINTS, AND ADMIRED IN ALL THEM THAT BELIEVE.

YOU have this day, my dear ſon, in a ſolemn and public manner, devoted yourſelf to the ſervice of Chriſt in the miniſtry of his goſpel; and by prayer and laying on of hands, you have been ſeparated to this holy office.

The part aſſigned me in the ſolemn and affecting tranſactions of the day, is to remind you, whom I may now addreſs, to the joy of the paternal breaſt, as my fellow-laborer in the goſpel, of the important duties, ſacred obligations and gracious promiſes, that pertain to the miniſtry which you have received of the Lord, and in his name to enforce them; in hope that the bleſſed Spirit will impreſs them, like indelible characters, on your heart and ours.

The keys of the kingdom of heaven are committed to you, as to one whom we judge faithful. Go thou therefore, and preach the goſpel: teach in the Chriſtian church; preſent the addreſſes of men to the Moſt High who heareth prayer; bleſs in the name of the Lord; adminiſter the ordinances of the goſpel; and introduce others as occaſion may invite into the miniſterial office, ever keeping in mind the exhortation to "lay hands ſuddenly on no man."

Your paſtoral care is to be more immediately exerciſed, and your miniſterial labors more eſpecially devoted to the church and religious ſociety, who have called you to the important ſervice; and whoſe call you have now accepted in the moſt public and ſolemn manner. By diligence and fidelity, exhibit to them inconteſtable evidence that you are willing to ſpend and to be ſpent, to promote their improvement and happineſs.

In the courſe of your preaching, aſſert the being of the one living and true God; and diſplay his perfections and glory, whoſe name alone is Jehovah. Declare the goodneſs and reaſonableneſs of the divine law as the eternal rule of righteouſneſs; man's original ſtate of innocence; his preſent undone condition and entire moral depravity in conſequence of the firſt apoſtacy; the righteouſneſs of the divine ſentence of condemnation on tranſgreſſors; the abſolutely hopeleſs condition of men without a mediator. Labor to convince your hearers of their deplorable ſtate by nature, that they may ſee and feel the neceſſity of an intereſt in the Savior; then point out to them this only remedy which God hath provided, the Lord Jeſus Chriſt, in the dignity of his divine perſon and the unequalled excellencies of his mediatorial character: by the many and weighty arguments which the goſpel furniſhes, "compel them to come in" to the obedience of faith and acknowledgment of the truth. Urge them from the conſideration of the majeſty of God; his ſtupendous love in the gift of a Savior; the great ſalvation and rich mercy, which he freely offers and as freely gives to all who are deſirous of it. Knowing the terrors of the Lord, perſuade them with bowels of tendereſt pity to be reconciled to God.

Proclaim the purchaſe and deſcent of the Holy Ghoſt through the atonement, to ſanctify the elect people of God: hold forth the nature and neceſſity of regeneration by the power and efficacious grace of God. Teſtify to ſinners of every deſcription repentance towards God and faith towards our Lord Jeſus Chriſt: in the whole of this matter ſtudy to approve yourſelf to God; give to each his portion, ſtrong meat to them, who are able to bear it; but deal gently with the lambs and feeble of the flock, and herein imitate the condeſcenſion of the great and good ſhepherd.

Shun not to declare the whole counſel of God. Keep back nothing that will be profitable to your people. Teach the way of God in truth; and call no man maſter on earth; for one is your maſter, even Chriſt.

See that you faithfully adminiſter the ſeals of the new covenant, baptiſm and the Lord's ſupper, to mete and proper ſubjects. Exerciſe the diſcipline of Chriſt's houſe, not as lording over God's heritage.

You are this day conſecrated a biſhop, an overſeer, a ſteward in the houſe of God: it is required in ſtewards that a man be found faithful. Let your eye therefore be ſingly directed to the glory of God and the beſt good of your people. Give yourſelf wholly to your work, that your profiting may appear in all. Let your time and talents henceforward be conſecrated time and conſecrated talents: Be an example of the believers in word, in converſation, in charity, in ſpirit, in faith, in purity; and no one will deſpiſe your youth. Flee whatſoever is unbecoming a chriſtian and a miniſter, that if it be poſſible you may obtain a good report of them alſo that are without. "Take heed to thyſelf and to thy doctrine; for in ſo doing thou ſhalt both ſave thyſelf and them that hear thee." "Take heed to thyſelf." This is a fundamental charge, which is firſtly and conſtantly to be regarded. He is poorly qualified to lead others in the way of ſalvation, who is not experimentally and practically acquainted with it himſelf. But I hope better things of you, my ſon, though I thus ſpeak. Yet what holy vigilance, and conſtant prayer, what humility and ſelf-denial, ought you to exerciſe, leſt that by any means, when 〈…〉 preached to others, you yourſelf ſhould be a caſt away. If you are faithful in the diſcharge of your truſt, you will deliver your own ſoul; be pure from the blood of all men, and a ſweet ſavor of Chriſt to God in them that periſh, as well as in them that are ſaved: and then you may alſo comfortably hope for the divine bleſſing on your endeavors. O, my ſon, this is the warmeſt wiſh of your father's heart, that you may have many ſouls as ſeals of your miniſtry, which ſhall be your glory, and joy, and crown of rejoicing in the preſence of our Lord Jeſus at his coming: You are a ſon of prayers and of vows: May God Almighty bleſs you; "and may you increaſe, whilſt I decreaſe; and ſhine many years as a bright ſtar in the Redeemer's hand, when I, your natural father, am ſet" and ſeen no more.

Finally, that you may attain the ends of your miniſtry and experience its bleſſed fruits in your own ſalvation and that of your people, we, who are your fathers in the goſpel, by virtue of our office, do entreat and charge you in the name of the Lord Jeſus Chriſt, to take heed to the miniſtry, which you have received; we beſeech and charge you by the dear and glorious name of the ever bleſſed Jeſus, to take care of the honor of his name in your miniſtrations: oh, never rob him of his glory, who is God-man, mediator; never deny the Lord, who hath bought you. We beſeech and charge you by the blood of Chriſt, by the mercies of the living God, by the invaluable worth of precious immortals, that you fulfil all your miniſtry; and watch for ſouls as one that muſt give an account.

We charge you by the ſolemnities of this day, by the vows of God, which you have now taken upon you; we charge you in the preſence of thoſe, who have called you to miniſter in holy things, in the preſence of this whole aſſembly, and of the elect angels; and finally, we charge you in the preſence of almighty God, and our Lord Jeſus Chriſt, to whom is committed all judgment, who hath eyes as a flame of fire, and in the light of eternal glory will require at our hands what we have done with the goſpel he gave us to preach, and what are become of the ſouls he committed to our care; we charge you to fulfil the work of your miniſtry, and by your preſent diligence, zeal and fidelity, prepare to give up your account with joy.

It is a ſtrait and thorny road into which you have entered; as we your fathers in the miniſtry know by experience. You will find in it great difficulties and much oppoſition; and from a clear and impreſſive view of the magnitude of the truſt, will be often led to cry out "who is ſufficient for theſe things," and who can undertake the miniſterial office without trembling? But remember that you ſerve the beſt of maſters, whoſe ſtrength is perfected in weakneſs; and are engaged in the beſt of works; a work, in which the eternal God, and his holy angels are conſtantly employed. Eſpecially, for your ſupport and conſolation under the nameleſs difficulties and trials of your office, hear only one word from our aſcended Lord, "Lo, I am with you:" Gracious promiſe! this is enough: this is all: you can aſk no more. "Lo, I am with you, as a friend, a counſellor, a ſhield," a guardian.

Take courage then, my ſon. The maſter is kind, the cauſe is good, the conflict ſhort, the crown glorious, and eternity long enough for reſt. Yet a little while if thou continue faithful, and the joys of heaven will be poured into thy ſoul, in that bleſſed ſentiment "Well done good and faithful ſervant, enter.

BY this primitive, apoſtolic ſign—We, the miniſters of the goſpel here preſent, receive and recogniſe you as our brother, our equal, and our fellow laborer in the kingdom and patience of our Lord Jeſus Chriſt.

Are your feet ſhod with the preparation of the goſpel of peace? Are you ready to go through all the difficult duties of the miniſterial office? Are you willing to be partaker of the afflictions of the goſpel, and to endure hardneſs as a good ſoldier of Jeſus Chriſt?

Then, welcome, Brother, into the Lord's vineyard. Let your hands be filled with work and your heart with love to the Lord Jeſus Chriſt; and to theſe ſheep which he hath purchaſed with his own blood.

Let your aim be to win ſouls. Let your deport-cheriſheth her children; and be ſo affectionately deſirous of them as to be willing to impart to them not the goſpel of God only, but your own ſoul, becauſe they are dear to you.

As your brethren, we ſhall be always ready to afford you any aſſiſtance and relief, which you may need and we be able to impart; and in return, we ſhall expect the ſame from you as there may be occaſion.

May the great Shepherd ever be your guide and his ſpirit your comforter. May you be ſupported by divine grace, in all your duties and all your trials; and may your ſervices in the cauſe of religion meet with acceptance from God and man.

When you ſhall have finiſhed your courſe of duty and of trial, and be called to give up your account, may you be able to do it with joy; and have the people of your charge for the ſeals of your miniſtry and for your crown of rejoicing, in the day of the Lord.

Brethren of this Church and Congregation,

As we have heretofore been partakers with you in your ſorrows, we now rejoice in your conſolation.

Our younger brother, who has devoted himſelf to the ſervice of your ſouls, demands your candor and tenderneſs. From your prudence, your experience and your generoſity, we doubt not that he will receive all that comfort and ſupport which he may need; and by your profiting under his miniſtry, we truſt, he will find, that his labor will not be in vain.

May the ſolemn tranſactions of this day be a ſource of pleaſure and improvement to you and your children. May the peace of God which paſſeth all underſtanding keep your hearts; and may the God of love and peace delight to dwell with you.