prophets seduced the servants of Christ from the purity and order of the gospel.

The church of Christ is a regular, organized community. The work of ministers is to build up this community in knowledge, peace and holiness. The qualifications for the ministry, the manner of introduction to the office, and the duties which belong to it, the gospel has clearly stated. We are to receive none as ambassadors of Christ, but those who come to us, according to the order which he has settled. All are not teachers in his church: He has given some to be teachers. We are not to suppose, that every man, at his own pleasure, may assume the office, or that we are to acknowledge in the office, every man who does assume it. If any man offers himself to us in the character of a Christian teacher, on him it is incumbent to exhibit proof of his Christian standing and official authority. If we give heed to every vain pretender, and countenance every bold intruder, we bring confusion into the church, where all things ought to be done decently and in order.

V. The ministers of Christ ought to act in concert and unite their labors in building up his kingdom.

Tychicus cooperates with Paul in the work of the ministry; Paul therefore sends him to the churches to which he himself had ministered, and calls him a faithful minister and fellow servant in the Lord.

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There ought to be, among ministers, unity of affection, correspondence of design, and concurrence of labors. There should be no contention for superiority; no undermining arts; no attempts to magnify their importance at the expense of their brethrens' usefulness. Paul would not enter into the labors, or build on the foundation of other men. He would not stretch himself beyond his line. But then, in an orderly way, he would impart to, and receive from his brethren, all proper assistance in promoting the common cause. Ministers should strengthen the hands, and animate the

hearts of one another, and thus be fellow helpers to the truth.

VI. Fidelity is an essential part of the ministerial character. Paul says of Tychicus, "He is a faithful minister.""It is required in stewards, that a man be found faithful." Timothy is charged to "commit the things which he had received, unto faithful men.” The faithful minister undertakes his work with pure intentions and abides in it with constancy, even though he may meet with worldly discouragements. His gov. erning aim is to approve himself to God, and promote the essential interest of his fellow men. He applies himself to the various duties of his office with assiduity and diligence. He shuns not to declare the whole counsel of God. He handles not the word of God de. ceitfully, but uses great plainness of speech, and, by manifestation of the truth, commends himself to the consciences of his hearers. Such a faithful pastor, when the great shepherd shall appear, will receive the crown of life. Though his people should not be gathered, yet he will be glorious in the eyes of the Lord, and his God will be his strength.

VII. Paul sent Tychicus to the Ephesians, "that he might comfort their hearts."

The Apostle was in bonds for the gospel. Apprehensive, that these new converts might by his sufferings be discouraged in their religion, and turned away from their profession, he sends this messenger to animate and confirm them. He says in the third chapter, "I Paul, the prisoner of the Lord for you Gentilesdesire that ye faint not at my tribulation for you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, that he would grant you to be strengthened with might by his Spirit in the inner man"-" I the prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith ye are called."-Tychicus was sent on the same design, to comfort them under their grief for Paul's

imprisonment, and to guard them against any discour aging apprehensions from so unhappy an event.

Ministers are to strengthen new converts and young professors to constancy and perseverance in religion, by laying before them the comforting and animating motives of the gospel.

Christians often meet with discouragements from external afflictions-from the pressure of temptationsfrom the strength of inward corruptions-from a consciousness of infirmity-from their unsuccessfulness in striving against sin-from the want of bright evidences of their sincerity-from the coldness of their hearts in spiritual duties and from the inconstancy of their good resolutions.-We are to comfort desponding souls, not by bold pretensions to know their spiritual state and their title to heaven, but by proposing to them those scriptural marks and characters, by which they may prove their own hearts, and judge their own state. We are to put them in the way to obtain comfort, by assisting them in the trial of themselves, and by encouraging them to diligence and perseverance in religion. We are to lead their minds to the contemplation of the divine promises, and to instruct them how they may apply these promises to themselves. We are to remind them of the abundant grace of God, and invite their approach to his throne for grace to help in time of need. We are especially to animate and strengthen them from the particular promises, made to those who patiently continue in well doing.

Ministers should apply the comforts and terrors of the gospel to the proper characters; and direct their hearers, on a strict examination of their own hearts, to make the application for themselves. If we take upon us to apply promises or threatenings to persons instead of characters, we shall often misapply them, or if we give a false description of religion, we shall lead our hearers to misapply them. Thus we shall bring on ourselves the curse denounced against those corrupt

teachers, "who with their lies make the hearts of the righteous sad, whom God hath not made sad; and who strengthen the hands of the wicked, that he return not from his wicked way, by promising him life."

Finally The Apostle here points out the way in which Christians are to receive religious comfort. They are to abound in that peace and love, which are the fruits of faith. "Peace be to the brethren, and love with faith from God the Father, and the Lord Jesus Christ."

They had already professed their faith in the gospel of Christ. The Apostle prays, that, with their faith, there might be peace and love. These are the genuine effects of true faith, and from these spring religious comfort and joy. For the Thessalonian believers Paul gives thanks, "remembering their work of faith, and labor of love, and patience of hope." Where faith works, love will also labor, and hope will patiently wait for a reward. As faith increases, love will abound, and hope be strengthened. Hence the Apostle prays, "The Lord make you to increase and abound in love toward one another, and toward all men, to the end he may establish your hearts unblameable in holiness before God, at the coming of our Lord Jesus Christ."

"The end of the commandment is charity out of a pure heart, a good conscience and faith unfeigned.” The gospel by its precepts enjoins, by its examples recommends, and by its doctrines urges mutual love, as the noblest branch of the Christian temper; and faith captivates the soul into obedience to the gospel by giving efficacy to its precepts, examples and doctrines. Love is so essential to the religion of Christ, that where it is wanting, all pretensions to faith are vain. They who by Christ have believed in God, are said "to have purified their souls unto unfeigned love of the brethren,"

Where faith operates, love will appear, and peace will follow.

Love first produces inward peace. It extinguishes malice, envy, hatred, wrath, revenge, and every unfriendly passion--every unsocial feeling. It operates by meekness under provocations-by the forgiveness of injuries-by condescension in cases of controversy -by compassion to the afflicted-by beneficence to the needy-by righteousness in dealings-by tenderness of mens characters-by joy in the prosperity of neighbors, and by a promptitude in relieving the distresses and promoting the happiness of mankind.

Such are the works and fruits of love; and where this prevails there will be peace in the mind. Of consequence, when this grace reigns among Christians, there will be social peace. They will bear one another's burdens, and so fulfil the law of Christ. They will be careful not to give offence, either by real injuries, or unnecessary differences-by obstinacy in their own opinions, or a contemptuous treatment of the opinions of others. They will be slow to take offence. They will not credulously suspect, or suddenly resent injuries, nor magnify into crimes their neighbors' trivial errors. If a variance happens, they will be forward to make peace, by explaining their misconstrued behavior-by retracting their exceptionable words or actions-by listening to overtures of accommodation-by accepting reasonable concessions-and by exercising forbearance, where a diversity of sentiment remains. They will use their friendly offices to compose differences among others, and to turn away the anger which awakens contention. They will studiously avoid that open talebearing, and that secret whispering which often separates the nearest friends.

Thus love produces peace, first in the breast where it dwells, and then in the society where it reigns. This spirit of love brings religious comfort.