purpose, than by looking into the character, and observing the conduct, and springs of action, of the Apostles of our Lord, who received their commiffions immediately from himself, and were not only the first, but the best and most fuccefsful minifters, that ever were employed in the church of Christ.

The Apostle Paul, whose call was so fingular, and whose labours were fo diftinguished, has, in his epistles to the feveral churches, planted or watered by him, given us a great light into the chief aims he had in the exercises of the ministry. In this chapter, and the preceding part of this epiftle, he fhews the Corinthians, with what vifible faithfulness and fincerity he had acted, and what diligence he had used in promoting their eternal happiness.

To fave time, I forbear going through the connection of his discourse, and only observe, that in the words of our text, he shows what kept him faithful, and influenced him to fo much diligence in the work to which he was called, by alluding to an expreffion in the 116th Pfalm. It is written, I have believed, therefore have I spoken. We alfo believe, and therefore Speak. In this he intimates, that our inward perfuafion of the great truths of the everlafting Gofpel, could not but have a powerful influence upon him and others, to press the important meffage, and watch over the fouls of thofe committed to their charge.

In difcourfing further at this time, I intend to confine myfelf to this fingle truth, which may be eafily deduced from the text: That one of the moft effentially neceffary, and the most extenfively ufeful qualifications of a good minifter, is, that he be a good man, that he have a firm belief of that gofpel he is called to preach, and a lively fense of religion upon his own heart. After I fhall have explaine i and confirmed this obfervation, I will conclude with tome practical reflections.

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Though I have mentioned real religion as one of the most effentially neceffary qualifications, I am not ignorant, that taking the words in a ftrict fenfe, gifts are more neceffary to the being of the miniftry, than even grace itself. To make the efficacy of the ordinances to depend upon the inward ftate of the adminiftrator, is a Popish error, and is exprefsly guarded against by the Affembly of Divines, in our fhorter Catechifms, in the following words: The Sacraments, and it is equally true of every other ordinance, become effectual to falvation, not from any virtue in them, or in him that doth adminifter them, but only by the bleffing of Chrift, and the working of bis Spirit in them, that by faith receive them.

But fome degree of capacity is evidently necessary in the most abfolute fenfe. A man who is altogether void of knowledge and utterance, or who is deaf and dumb, may be a faint, but cannot be a minifter. This conceffion, however, takes nothing from the force of the obfervation, that real religion is of the greatest importance, and most abfolutely neceffary to the faithful discharge of a minifter's facred truft. That I may fet this in as clear and strong a light as I am able, let me intreat your attention to the following obfervations :

I. Real religion in a minister, will make him knowing, and able for his work. It is neceffary for any one who intends himself for the office of the miniftry, by diligent study, and the use of thofe means, with which God in his providence hath furnished him, to improve his understanding, and acquire a ftock of knowledge, that he may be a workman that needèth not to be ashamed, rightly dividing the word of truth. In this he can have no fuch incitement as concern for his Mafter's glory. Nay, he that is truly religious, is taught of God, the best of ma

fters, and will have fome of his moft profitable leffons from his own experience.

Let me the rather intreat your attention to this, that those who are most apt to disparage piety are also apt to fpeak in terms of high approbation on the subject of literature and fcience-Obferve, therefore, that true religion. serves both to give a man that knowledge which is neceffary to a minifter, and to direct and turn into its proper channel the knowledge which he may otherwife acquire. It is an approved maxim in every science, that practical and experimental knowledge far exceeds that which is merely fpeculative; at leaft, though the last may make the prettieft fhow, the firft, is by much to be preferred for use. Any wife man, if he was to go a dangerous voyage, would readily prefer as his pilot, one, who had much experience, and had failed often that way himself, to one, who had ftudied navigation in the most perfect manner afhore. So, my brethren, every man who regards his foul would choose for his fpiritual guide, one, who appears to have the wisdom to fave his own, and would expect by him to be beft directed, how to avoid the rocks and shelves in his paffage, through this dangerous and tempeftuous ocean of life.

But if this maxim holds true in other fcience, it holds eyt more ftrongly in religion, which cannot be truly known unless it be felt. There is an infeparable connection between faith and practice, truth and duty; and therefore he that is a ftranger to the one, is ignorant of the other. I am not infenfible that a bad man may efpoufe, and plead for a great part of the fyftem of divine truth; but as he cannot cordially embrace it, fo I am inclined to think that he never truly understands it. The Apofile Paul declares, that it is only by the Spirit of God which is given to every real Chriftian, and more especial ly to every faithful minifter, that a man is enabled to

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treat rightly of divine things, Now we have received, not the Spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God; which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghoft teacheth, comparing Spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can be know them, for they are spiritually discerned. As the real Christian from that character is beft difpofed to feek after, fo he is by the same means best fitted to improve and apply his knowledge of spiritual things. This will appear, if we confider what ought to be the great work of a minister. He hath to do chiefly with the hearts and consciences of his people. His bufinefs is to convince the ungodly; to awaken the fecure; to enlighten the ignorant; to direct and ftrengthen the weak in the faith, and in general as a wife phyfician, to administer the medicine proper to the various conditions and diforders of his hearers. Now it muft, at first fight, appear, that he who is a stranger to the power of godlinefs, and knows nothing of the spiritual life himself, must be utterly unfit for difcerning how it thrives, or affifting and promoting it in others. That man muft furely be moft powerful in fearching, and most fkilful in guiding the confciences of others, who has been accustomed to examine and direct his own.

I only farther observe upon this particular, that true religion will purify, and direct into its proper channel, the knowledge he may otherwise acquire. It is a great mistake to think, found learning is an enemy to religion, and to fuppofe that an ignorant ministry is the best or safest. There is no branch of human knowledge of which a divine may not be the better, or which a good man will not improve to the glory of God and the good of others; though fome of them are more important than others;

and it is neceffary to give to any of them, only fuch proportion of our time, as is confiftent with our great and principal aim. Now true religion is the great preservative against mistake or abuse of any kind on this fubject. A bad man is apt to study, merely to gratify his own fancy; and there is a false luxury and delicacy in feeding the mind as well as the body. A bad man is also exceedingly prone to intellectual pride and self-sufficiency; than which, there is not a vice more dangerous in itself, or more contrary to the character of a minister of the New Testament. But he who is fanctified by Divine grace, as he has every motive to diligence in acquiring knowledge, fo the fingle purpose to which he will wish to apply it, is to ferve God in the gofpel of his Son.

II. Real religion in a minifter will make him happy and chearful, ready and willing to do his duty. There is a great difference between the prompt, and speedy obedience of a fervant who loves his mafter and his work, and the reluctant labour of him who only deceives him, that he may eat of his bread. A truly pious man undertakes the office of the miniftry from love to God, with a view to promote his glory, and what he hath counted his intereft in the world, viz. The welfare of the fouls of men. An unholy minifter undertakes this employment only as a trade to earn by, and has it at least as his highest aim to promote his own worldly advantage. It is easy to fee in what a different manner thefe different perfons will act, and in what different light they will view the facred duties of their function. He who truly believes the gofpel and loves its Author, will reckon it his highest honour when he is called to recommend it to the belief of others. He will be apt to teach, and will find a pleasure in carrying his meffage, befides the reward he expects from him who employs him, and will undergo with chearfulness every fatigue he is fubjected to in the

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