and ordained at their request by elders whom they have invited, is a bishop, an overseer, a watchman, and officer of Christ. And he is to take heed, in a particular manner, to that flock over which he is made an overseer, and to guard it against the intrusion of grievous wolves. This minister is responsible, as for his own preaching, so also for the preaching of those whom he introduces to his people. If he introduces men unauthorised and unqualified, he, as an officer of Christ, is liable to complaint, trial and censure. If he persists in such conduct, he may justly be deposed from office. This is the security of the people against imposition from evil men and seducers. But where is the responsibility of the private man? He holds no office in the church, and can be deposed from none. If one man may, at his option, call a stranger, an itinerant or a favourite to officiate, as a minister, so may another, and so may every one; and none of them will consider themselves as responsible for their own conduct, or the conduct of

their preacher. And where is the security of the people, or the order of the society?

In the church of Thyatira, persons, assuming a prophetic character, were permitted to teach and to seduce Christ's servants. But where was the fault?-The fault was in the angel or pastor of the church. He was reproved, because he suffered such persons to teach and seduce the people of his charge. It was his duty, and it was in his power to have prevented the evil. For his people had not so far departed from the order of the gospel, or so deeply sunk into ignorance or corruption, as to take the work of their pastor into their own hands, or introduce preachers without his knowledge, or follow intruders whom he disapproved. The censure falls particularly on him, because he suffered such persons to teach.

Some perhaps will say, 'Our minister may unreasonably exclude worthy and good men, whom we wish to hear.' Is it not as

likely, that you will unreasonably introduce unworthy and bad men, whom you ought not to hear. When you choose to settle a

minister, as your watchman, and as a defender of the gospel, you suppose you can place some confidence in him. In his office and station, he can ordinarily judge, better than you, concerning the credentials and qualifications of those who present themselves as preachers. He has authority, and it is his duty, in a case of doubt, to demandtheir evidences. If they refuse to exhibit the evidences demanded, he ought to consider the men as imposters. You may possibly, in a particular case, have information. concerning a stranger, which your pastor has not. Go then, and communicate it to him; but take not his authority into your own hands, unless you can take his responsibility too. If his conduct should be such, in any part of his ministerial office, as to render him unworthy of confidence, he would be unworthy of his station. And let him be brought to a fair and regular trial. But never let the people desert him to follow strangers. The pastor of the church in Ephesus was commended by Christ, because he tried them, who said they were apostles, and

were not, and found them liars,' Take heed that you condemn not that prudence and caution in your minister, which Christ commended in a minister at Ephesus.

VII. They are considered by the apostles as false teachers, who cause divisions and offences in churches of Christ.

The gospel every where inculcates peace and unity among Christians; and represents separations and party attachments, as an evidence that they are carnal. Errours and corruptions in a church are no reason, why we should withdraw from her communion, until they plainly appear to be fundamental and incurable; they are rather a reason, why we should be watchful to reform the things that are amiss, and to strengthen the things that remain. There can scarcely be a more striking indication of hypocrisy and carnality in a professor of religion, than his separating from the communion of a church, on pretence of corruptions or ungodly members in it, when he himself has never made one single attempt to purge out the corruptions, or to reclaim or remove the ungodly members.

As there ought to be regular fellowship among the members of the same church; so there ought to be friendly intercourse among sister churches. The body of Christ is one, and hath many members. And all the members make one body. These members should have a care for, and sympathy with one another. If a particular Christian ought not rashly to separate himself from the communion of his brethren; neither ought a church hastily to withdraw herself from the fellowship of other churches. There must be gross errour in doctrine, or gross corruption in practice, and this pertinaciously retained, to justify a withdrawment, or rejection from communion, in the latter relation, as well as in the former.

One great end of the institution of churches, and of social worship in them, is the' promotion of peace, harmony and love.Those teachers, therefore, whose object is to cause divisions in churches, have nothing of the spirit of the gospel, but are manifestly pursuing a design in direct opposition to it. Jude, describing the imposters who had se