and ingenious young man cannot have a proper understanding of the harmony and connection which exists among all the peculiar doctrines of the gospel without a systematic knowledge of them, so it is highly necessary that he should possess this systematic knowledge, before he undertakes to preach the great doctrines and duties of Christianity.

Secondly: A systematical knowledge of the principal doctrines of the Bible is necessary, in order to understand and explain the true meaning of the scriptures in general. All, who have read and studied the word of God with serious and critical attention, have found a great many passages which they could not easily explain, in a clear and consistent manner. It is true, indeed, that some very ingenious and learned men have written criticisms, expositions and commentaries upon the Bible. But let a young student in divinity consult any of these expositors, and he will probably find, that they have created about as many and as great difficulties, as they have removed; and after all, he must resort to some other method, in order to discover the true meaning of the sacred writers. Here then it may be asked, To what better method can he resort? I will not say in this case, as a learned professor of theology says, he must resort solely to the Bible to explain itself. This appears to be absurd. If the Bible explains itself, one would be apt to conclude that it contains no difficult passages, which need to be explained. One passage of scripture cannot explain another, because every passage is equally true in its proper sense. Suppose all the seemingly contradictory passages of scripture were placed in two opposite columns, how could this serve to explain either column? For the point to be decided is not this; whether one column be true, and the other false; because both, being divinely inspired, must be equally true in their real and proper meaning. It is granted that the historical and classical knowledge of a young student, may enable him to explain such difficulties in scripture as arise from the customs, or manners, or laws, or languages, or religions of ancient times and nations; but this knowledge will afford him no assistance in explaining such difficulties as arise from passages of apparently conflicting sentiments. Hence arises the necessity of having some acknowledged and infallible standard, with which all passages of scripture that appear to contradict each other in sense, may be compared, and their true meaning ascertained. And such a standard is every essential doctrine of the gospel. For we know that, if the gospel be true, there can no genuine passage of scripture be found, which really carries a meaning repugnant to it. It may be taken for granted, that there is not a single text in the Bible, that has a meaning which is really in

consistent with the doctrine of true benevolence, or with the doctrine of human depravity, or with the doctrine of regeneration, or with the doctrine of future rewards and punishments, or with God's ultimate end in the creation of the world. All the first principles of the gospel are infallible criterions, by by which to ascertain the sense of all dark, difficult, doubtful passages of scripture. And this mode of interpreting the sacred oracles, is agreeable to common sense, and to the common practice of the best interpreters of human laws. Our wise and learned judges, in interpreting the laws of the land and their legal authorities, always appeal to one or more of the first principles of law, as their infallible guide in deciding the most difficult, intricate and important causes. And for my part, I know of no expositor of scripture, whether ancient or modern, whether of this or that denomination of christians, who does not explain detached passages according to some first principle of his own system of divinity. It now appears, we trust, that those who are preparing for the ministry, cannot be duly qualified for their important work, without acquiring a systematical knowledge of the primary truths of the gospel; which is absolutely necessary in order to become able expositors of the sacred volume.

Thirdly Young men, who are preparing for the ministry, should have a systematical knowledge of the gospel, that they may be able to guard themselves against the religious errors to which they are peculiarly exposed. If they go forth to preach the gospel before they have formed any well digested system of religious sentiments in their own minds, they will be continually exposed to be carried about with every wind of doctrine, by the cunning craftiness of those who lie in wait to deceive. Mankind, who naturally prefer religious error to religious truth, have always used their influence to corrupt the sentiments of their public teachers. The sinners in Zion "said to the seers, see not; and to the prophets, prophesy not unto us right things; speak unto us smooth things; prophesy deceits." The same spirit led the same people to employ all their power and art, to draw Christ and the apostles into the most fatal errors. Paul knew that young Timothy would be surrounded by such men as Phygellus and Hermogenes, Hymeneus and Philetus, who had erred concerning the truth, and had actually overthrown the faith of some; and in the view of their corrupting influence, he gave him the seasonable admonition in the text, "Hold fast the form of sound words, which thou hast heard of me." The offence of the cross has not yet ceased. The men of the world still hate the pure doctrines of the gospel; and though they use less violence, yet they employ more

art to corrupt the principles of their public instructers. There are as many corrupt teachers now, as there were in the apostle's day; and a great many more corrupt authors. With both these sources of corruption young preachers must be acquainted; and by both they will be shaken from their steadfastness, unless they are previously well grounded and established in the pure and peculiar doctrines of the gospel. Their intellectual acumen and classical knowledge alone will be but feeble weapons to repel the eloquent sophistry of corrupt preachers, and the more deep and subtile arguments of corrupt authors. But after they have critically studied the scriptures, in the use of good commentators, and formed a consistent system of theology, under able and evangelical instructers, then they are prepared to converse with the most corrupt men, and to read the most corrupt authors, and compare their sentiments with an infallible standard. Then they can distinctly, and almost instantaneously perceive what agrees or disagrees with the great and essential doctrines of the gospel, which are the touchstone of truth and error; and so be able to repel all assaults upon their orthodoxy, by the most ingenious and learned corrupters. Any man who has acquired a systematical knowledge of grammar, can in a moment discover a grammatical mistake. Any man who has acquired a systematical knowledge of logic, can instantly discover a logical error in reasoning. And any man who has acquired a consistent system of theology, can as easily and instantaneously discover any sentiment which contradicts the analogy of scripture. It was such a systematical knowledge of the gospel, that enabled Paul and Timothy to keep the faith, and preserve themselves from the corrupting influence of both Jews and Gentiles. And it is extremely precipitate and dangerous for any young men to presume to preach the gospel in the face of a frowning, erroneous and corrupting world, until they have acquired this impenetrable shield.

Fourthly: It is necessary that those who are preparing for the ministry should have a systematical knowledge of the gospel, in order to be able to refute as well as to avoid religious errors. Ministers are set for the defence of the gospel. It is their official duty to defend their people, as well as themselves, against false teachers and false doctrines. Christ warned the apostles to beware of false prophets, who come in sheep's clothing but inwardly are ravening wolves. Paul warned the elders of Ephesus to take heed unto themselves, and to all the flock over which the Holy Ghost had made them overseers; because he knew that grievous wolves would attempt to enter in among them, not sparing the flock. And he told Titus that a bishop must "hold fast the faithful word as he has been

taught, that he may be able by sound doctrine both to exhort and convince the gainsayers. For there are many unruly and vain talkers and deceivers, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake." It is the duty of ministers not only to preach and inculcate the truth, but to combat and refute error. Christ pointed a great part of his preaching against the false doctrines and superstitions of the Scribes and Pharisees, who taught for doctrines the commandments of men. The true prophets attacked, refuted, and censured the gross errors and delusions of the false prophets, with the utmost plainness and severity. And Paul employed his superior learning and talents in preaching and writing against the vain philosophy of the heathen moralists, and the absurd doctrines of the Judaizing teachers, and the fatal errors of apostate christians. The corrupt sentiments which are propagated by conversing, preaching, or writing, cannot be effectually refuted by merely quoting and explaining particular passages of scripture; for sectarians commonly have scripture at their tongue's end; and are very expert at quoting and commenting upon particular texts, which they imagine favor and support their peculiar notions. The most proper and effectual method to stop their mouths, and carry conviction to their understandings, is to bring their tenets to some fundamental doctrine of the gospel which is mutually allowed to be infallibly true, and determine whether their peculiar notions agree or disagree with it. I presume my brethren in the ministry have often found this to be the only method to stop the mouths of vain talkers and gainsayers. And all polemical writers of eminence have successfully employed this method, to refute their most candid, ingenious and learned adversaries. A systematical knowledge of the essential doctrines of the gospel arms a preacher at all points, to meet, repel and convince those, who propagate opinions that are false and fatal to the souls of men. In this view, it is extremely important that those who are preparing for the ministry, at this day of abounding error, should be well versed in the gospel system of sound divinity.

Fifthly: A systematical knowledge of the gospel is no less necessary, in order to qualify pious young men to preach both the doctrines and duties of Christianity, in the most plain, instructive and profitable manner. To instruct his hearers ought to be the constant aim of the preacher; for unless they are instructed, they cannot be profited by his preaching. But, in order to preach instructively from time to time, his mind must be fraught with a rich fund of theological knowledge, which is well digested and fit for use. Christ said, "Every Scribe

which is instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth out of his treasure things new and old." And Paul said to Timothy, “Study to show thyself approved of God, a workman that needeth not to be ashamed, rightly dividing the word of truth." To become a preacher of this character, a young man must be able to distinguish one doctrine of the gospel from another, one duty of the gospel from another, and one Christian grace from another; and to preach upon each Christian doctrine, each religious duty, and each gracious affection, with clearness and consistency; so as to make every hearer see his own character, and feel his own obligation to be and do what God requires. But no preacher can thus rightly divide the word of truth, and feed his people with knowledge and understanding, without having a systematical knowledge of the doctrinal and practical truths of the gospel. A minister may preach ten, or twenty, or forty years, and always preach a new sermon upon a new text; and yet leave his people as ignorant of his own sentiments, and of the peculiar doctrines and duties of Christianity, as they were when they heard him preach his first sermon. There is a certain superficial, desultory manner of preaching about the Bible, and about the most peculiar and precious truths contained in it, which may please, but cannot enlighten, convince, convert, nor edify a people. Some may adopt this mode of preaching from one cause, and some from another. Some may preach so, with a view to please their people. Some may preach so, for the purpose of concealing their sentiments. And some may preach so, because they have no consistent scheme of sentiments digested in their own minds. This last is probably the most common cause of uninstructive, unimpressive, and unprofitable preaching. The regular artificer acts as systematically in framing the plainest, as the most complicated and curious parts of a large and elegant edifice. So the preacher, who is a workman, treats one subject as systematically as another, whether it be sentimental or practical. All the duties of the gospel are founded upon the doctrines of the gospel, and ought to be explained and inculcated upon gospel principles. I would not, however, be understood to mean that a minister ought always, or even generally, to preach doctrinally, in distinction from preaching practically and experimentally. If, however, a young man begins to preach upon the duties of the gospel, he will be very apt to neglect preaching upon the doctrines of the gospel. But if he begins to preach upon the doctrines of the gospel, he will naturally be led to preach upon the duties of the gospel. The reason is, the duties of the gospel naturally flow from the doctrines of the gospel, and come in