they understand it; if they must preach it plainly and extensively; if they must preach it in its purity, without any mixture of error; if they must preach it defensively and sincerely; then their work is not only important to themselves and others, but extremely arduous and laborious. It requires much reading and much thinking, to acquire that knowledge of the gospel, and that knowledge of the human heart, and that knowl edge of the various ways of preaching and affecting the human heart, which is necessary in order to preach plainly, instructively, and impressively. Though the Bible affords them abundant matter for their discourses on both common and uncommon occasions, yet it is very laborious to select, arrange, and express divine truths in a proper manner. Invention is the highest effort of the human mind; and no persons have more frequent occasion for the exercise of this mental faculty than preachers of the gospel, in order to find new subjects of discourse, and new modes of treating them. It is easy for him that has a dream to tell a dream. It is easy to preach superficially about the Bible and the doctrines of the Bible; but it is far from being so, to bring forth things new and old out of that treasury, and to feed a people with knowledge and understanding. Many imagine it is an easy thing to preach; and to this it is owing that we have such a multitude of preachers at the present day. It is, however, very difficult and laborious to preach well; as all able and faithful ministers find to be true by actual experience. But besides preaching, they have a vast many pastoral services to perform, which require the exercise of all their wisdom, prudence, zeal, and self denial. These are greater trials, as a French author justly observes, than any other professional men are called to endure. In a word, the public and private services of faithful ministers are extremely laborious; and more than enough to employ all their time and all their abilities.

2. If ministers are bound to preach the truth and the whole truth faithfully, then they are bound to preach against every species of error, whether in principle or practice. They are set as watchmen to espy danger, and warn their people against it. If they discover any propagating false and dangerous principles, it is their indispensable duty to expose and refute such errors and delusions; and to warn their people against them, without fear or favor of the propagators; whether they are Atheists, Skeptics, Deists, Unitarians, Arminians, Methodists, Antinomians, or Universalists. Or if they find any who appear to be deceiving themselves, by fixing their hopes of future happiness upon a false and dangerous foundation, it is no less necessary to deal plainly and faithfully with them, and if possi

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ble, to convince them of their error, and persuade them to embrace the truth. Fidelity requires the discharge of these duties, which are extremely difficult to perform, without giving offence; for few can patiently bear to have the soundness of their understanding, or the goodness of their heart called in question, or the ground of their spiritual hopes taken away. But if watchmen on the walls of Zion mean to be faithful, they must set their face as a flint; and boldly combat the powers of darkness, and the corruptions of human nature. Jeremiah delivered the divine messages faithfully, though it exposed him to the general reproach of the guilty.

3. If ministers are bound to preach the word of God faithfully, then they can have no excuse for being unfaithful. Their obligations to fidelity are superior to all the reasons they can possibly urge in excuse for unfaithfulness. If they plead ignorance, for not preaching some truths, or for preaching some errors; this will not excuse them. For they are bound to know the truth, and to know that they know it. Therefore, they must be inexcusable for preaching what they do not know; and for not preaching what they do know. If they plead that fidelity would injure their personal interest; this will not excuse them for unfaithfulness. For they have no right to employ their time, or strength, or talents, in pursuing any business, or promoting any interest, that is inconsistent with the work of the ministry, which they have solemnly engaged to perform faithfully. If they plead opposition to the truth; this will not excuse them for neglecting to preach it. It is their duty to disregard or overcome opposition, and to continue preaching the truth, whether men will hear, or whether they will forbear. The commands of God, their own engagements, the cause of Christ, and the salvation of souls, create obligations to fidelity, paramount to all possible excuses for unfaithfulness, in the sight of God and

man.

4. If ministers are bound to preach the word of God faithfully, then they ought not to be afraid to preach it faithfully. Their greatest danger lies in neglecting, and not in doing their duty. The word which they preach is the sword of the Spirit, and if rightly wielded can disarm the enemies of truth. So long as they preach the truth in love, they may safely confide in the promised presence and protection of Christ. But if they are unfaithful, they have just reason to fear; for this will arm both God and man against them. Though they may expect that impenitent sinners and backsliding christians will be offended, if they preach plainly, and reprove, rebuke, and exhort them faithfully; yet the frowns of such persons are better than their smiles, and less to be feared. For their disapprobation

will sooner or later turn into approbation. They will be constrained to approve of that faithfulness, which was intended and calculated to promote their highest good. Many such instances have been known, under the faithful preaching of the gospel. When the enemies of the truth become cordially reconciled to it, they never fail to be reconciled to those who plainly and faithfully preach it. But if they cannot gain the approbation of their hearts, they may gain the approbation of their consciences in favor of their faithfulness, by putting this pointed question to them: "Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye." Fidelity to God will banish the fear of man, which bringeth a snare. Let us, therefore, my brethren, make the Lord himself our fear and our dread, and then we may hope that his grace will be sufficient for us, and his strength be made perfect in our weakness; and through his strengthening us, we may do all that he has commanded us.

Finally The whole current of this discourse naturally leads us to believe, that God highly favors those to whom he sends able and faithful ministers. They are the salt of the earth and the light of the world, and one of the richest blessings he ever bestowed upon mankind. As such he esteems them, and promises to give them to his people. "I will give you pastors according to my heart, who shall feed you with knowledge and understanding." Wherever God sends his faithful ministers, there is ground to hope that he will be with them, assist them in their great and good work, and crown their labors with desired success. Though he has lately called away from this Church and religious Society, a faithful minister as we suppose, yet he has not forgotten or forsaken them; for he is this day about to send them a pastor, whose piety, ability, and fidelity have been long known and highly esteemed. He is opening a bright and promising prospect before the eyes of this little flock; and providentially indicating his gracious design, that they shall not suffer a famine of the word; but shall be guided, comforted, and instructed, by one who shall rightly divide the word of truth, and bring out of his treasure things new and old. They have, therefore, peculiar reason to rejoice on this auspicious occasion, and to hope that they shall see good days, according to the days in which they have seen evil. But it behooves them to remember, that to whom much has been given, of them much will be required.

SERMON XX.

SYSTEMATIC KNOWLEDGE OF THE GOSPEL.

NORFOLK AUXILIARY EDUCATION SOCIETY, AT DORCHESTER, JUNE 11, 1817.

EOLD fast the form of sound words, which thou hast heard of me.-2 T. i 13

WHILE Paul was passing through Syria and Cilicia, confirming the churches, he came to Lystra, where he found a certain disciple, named Timothy, who was highly esteemed by the Christian brethren in that city. This recommended him to the notice and acquaintance of the apostle; who being fully persuaded of his unfeigned piety and promising talents, determined to take him with him, and prepare him, by proper instruction, to preach the gospel. Timothy gratefully received and wisely improved this precious privilege, made great proficiency in theological knowledge, and soon became acquainted with the whole scheme of religious sentiments which the apostle embraced and taught. This is more than intimated in the words I have read. "Hold fast the form of sound words, which thou hast heard of me." The gospel which Paul understood, believed and preached, contains the whole plan of redemption, which was formed in the divine mind before the foundation of the world. And though the first principles of this scheme of grace lie scattered through all the sacred pages, yet they are all inseparably connected, and compose one consistent and complete system of divine truths. This form of sound words, or rather this system of sound doctrines, the apostle taught Timothy, and exhorted him to hold fast, as a necessary and indispensable qualification for the gospel minis

try. The opinion and practice of the apostle in this instance, naturally leads us to conclude,

That a systematical knowledge of the gospel is still necessary, to qualify other pious young men, as well as Timothy, for the same sacred office.

This single point I shall endeavor to support and illustrate by the following observations.

First: Young men who are preparing for the ministry, should understand the harmony and connection which run through all the peculiar and essential doctrines of the gospel. These are so intimately connected, that they cannot be clearly understood, separately considered. Who can understand moral depravity, without understanding moral virtue? Who can understand the nature of regeneration, without understanding the nature of true holiness? Who can understand the doctrine of justification, without understanding the doctrine of atonement? Who can understand the doctrine of atonement, without understanding the doctrine of vindictive justice? Who can understand the doctrine of vindictive justice, without understanding the nature and demerit of sin? Or who can understand the nature of the divine government over all the moral world, without knowing the nature of moral agency in all moral beings? All these doctrines are plainly and confessedly contained in the gospel, in some sense or other. I do not presume to say in what sense they are to be understood; but I do not hesitate to say, that they ought to be understood in a sense, which renders them harmonious and consistent with each other. If a preacher understands one doctrine of the gospel in a sense which is inconsistent with the sense in which he understands another doctrine of the gospel, it is as certain that he misunderstands one or both of those doctrines, as it is that the gospel is true; for if the gospel be true, it is equally true that all its doctrines are perfectly harmonious and consistent, and must appear so when rightly understood. Many have undertaken to preach the gospel without having a systematical knowledge of its fundamental principles; but they have never failed of running into gross contradictions, which were too apparent not to be perceived by their attentive and intelligent hearers. There is scarcely any point in which preachers are more apt to fail, than in point of consistency. So far as they are ignorant of that system of doctrines which the gospel contains, just so far they will preach inconsistently, and contradict at one time what they have said at another. It is utterly impracticable to exhibit one doctrine or duty of Christianity, with propriety and consistency, without a systematic knowledge of the first principles of the oracles of God. As the most pious