The duty of ministers to "make known the mystery of the Gospel"; and the duty of people to "pray for them", that they may do it "with boldness," or fortitude. A sermon preached at the ordination of the Reverend Mr. Penuel Bowen, a Colleague-Pastor of the New-South-Church in Boston, April 30, 1766. / By Charles Chauncy, D.D. a Pastor of the First Church in Boston. ; To which the charge, and right hand of fellowship, delivered upon the same occasion, are added. ; And all printed at the unanimous desire of said church.

AN ORDINATION SERMON.

EPH. VI. 18, 19.

"Praying always, with all Prayer, and Supplication in the Spirit;—and for me,—that I may open my Mouth boldly to make known the Mystery of the Gospel."

MY view, in the choice of this text, is, without the loss of time by a prefatory introduction, to employ your thoughts upon the following important points contained in it.

A summary description of the subject, it is proper ministers should preach upon; "the mystery of the Gospel". Their duty to make this subject the main scope of their preaching; "that I may make known the mystery of the Gospel". The necessity of boldness, or forti|tude, in order to their faithfully discharging this part of the trust committed to them; "that I may open my mouth boldly to make known the mystery of the Gospel", Finally, the people's

duty to pray for their ministers, particularly, that they may preach the Gospel with boldness and resolution; "praying always with all prayer;—and for me,—that I may open my mouth bold|ly".—

The first thing observable in the text is, the description it gives of the subject ministers should preach upon; "the mystery of the Gospel". It is elsewhere called "the mystery of God", "the mystery of Christ", "the mystery of faith", "the wisdom of God in a mystery". These phrases, all of them, import the same thing with what is more simply called, in the inspired books, "the word of truth", "the word of faith", "the faith of Christ", "the faith once delivered to the saints"; and they include in their meaning the whole christian scheme of redemption: It's occasion; the undone state of the lapsed sons of Adam: It's original rise; the free favor of the infinitely benevolent Deity: and the method of its execution: the advent of God's only begotten Son into our world, to take on him our nature, and accomplish the work laid out for him, as expedient in order to the purchase and bestowment, not only of pardon, justifica|tion, and a glorious immortality beyond the grave; but of that "meetness" for these bles|sings, without which they could neither be dis|pensed or enjoyed. These capital articles, with their various connections and important deducti|ons, especially as pointed out, and dilated on, in the sacred scriptures, are all comprehended in that "mystery of the Gospel", the Apostle would

have ministers preach upon; and these they should accordingly make the great scope, the main drift, of their preaching.

But you will ask, why is the Gospel, as con|taining these truths, called a "mystery", when it has set them in so clear and strong a light, that they may easily be understood by all who have eyes to see, and will make a due use of them?

The answer, without multiplying words, is plainly this, it is thus spoken of, because these truths were "hid in God" before the revelation of them, especially the revelation of them by Jesus Christ, and his Apostles.

It may be worthy of special notice, the term "mystery", as used in the scripture, does not mean a truth now remaining in the dark: but a truth that has been brought out of its former concealment, and placed in open light. In this sense it is evidently taken by the Apostle Paul, when he says to the Corinthians,* 1.1 "Behold, I shew you a mystery: we shall not all sleep; but we shall all be changed". It was, before the delivery of these words, an hidden truth, that the saints, who may be alive on the earth at the second coming of Christ, shall not die, but be at once changed into immortal creatures: and because the Apostle revealed this secret, he ex|presses himself in that emphatical language, "Behold, I shew you a mystery". i. e. I declare to you a truth you had no knowledge of before. Surely, he could not mean, that what he had thus "shewed them" was still a concealed thing. It would have been a strange sort of revelation, if the thing revealed had remained in its former

obscurity, if it had been still left "a mystery"; meaning hereby an unknown something.

In this same sense, the grand corruption of christianity, under the Roman "son of perdi|tion", is spoken of in that language, "the my|stery of iniquity". 'Tis called "a mystery", not that it was now a concealed truth, but because it had been hid among the other important se|crets of providence, till pointed out, by the spirit of prophesy, as an event it was now known would certainly take place in its proper time.

In this same sense still the word "mystery" is to be understood, when our Savior says to his dis|ciples, "unto you it is given to know the mys|teries of the kingdom of Heaven". The truths they now knew, they had no idea of before it pleased Christ to give them the knowledge of them; but after this, they could not be hidden truths. How could they known them, if they were still secrets of which they had no concep|tion?* 1.2

In agreement with what has been offered, it is observable, what is called, simply and nakedly, "a mystery", in my text, is, in other places, called "the revelation of the mystery which had been kept secret"; "the mystery which had been hid, but is now made manifest"; "the mystery that is to be made known", by those who are entrusted with the dispensation of the Gospel. The mode of diction, in these texts, is strictly pro|per, and easily intelligible, if by "mystery" is understood, a formerly hidden truth, not one that is so at present. To speak of that as "revealed" and "made manifest", which, after its "mani|festation", is still a secreted thing, is plainly ab|surd: Tho' this that was a secret may be opened, and when it is so, it may, with all propriety, be called "the revelation of a mystery", a thing "hidden made manifest".

It will be further evident, that we have given the true sense, in which the "Gospel" is called "a mystery". if it be considered, that this sense of the word exhibits a description of the Gospel that is exactly just, and the only one that is so.

It exhibits an acurately just idea of the Gospel, whose peculiar and distinguishing doctrines were secrets in the breast of God, which could not have been disclosed by the utmost efforts of hu|man reason. "Revelation" is the way, in which they have been bro't to light. It is this, and this only, that has opened the everlasting counsels of the Divine will, relative to the display of saving mercy towards the sinful sons of men. The Heathen could, in the most cultivated state of their understandings, know nothing of this all-wise contrivance of Heaven. Nay, even the Jewish nation were left much in the dark about it; it having pleased God to reserve the mani|festation of it to the times of Christ. And, in these days, it was fully made known. That which had been "hid from ages and generations", and therefore called "a mystery", was now stript of its obscurity, and placed in a clear point of view. It is on this account that Christ, who knew the secret will, the hidden wisdom of the Father, and opened it to the world, is stiled em|phatically, "the light". And he is, in this res|pect, as truly "the light" in the kingdom of grace, as the great luminary in the heavens is in the kingdom of nature; and he shines with equal brightness and glory. The light diffused from this "sun of righteousness" has "revealed" that which was formerly "hid," and "made known" that which before was "covered" with darkness.

And as the sense we have given of the word, "mystery", exactly answers to the true character of the Gospel, so 'tis the only one that does so.

It would be a false and injurious representation of the Gospel, to speak of it as "a mystery", meaning hereby, that it locked up its doctrines, hiding them from the understandings of men: or that it contain'd only a dark, intricate, and uncertain exhibition of the Divine will. Far from being mysterious in any such sense as this, it is a clear, plain, and full manifestation of the whole mind of God, so far as he tho't it proper we should be acquainted with it. And it would be a base reflection on the wisdom of the only good God to suggest, as tho' he had revealed himself, by his son Jesus Christ, in a "mysterious way"; meaning thereby a dark, intricate, con|cealed way, so as not to be easily, if at all, un|derstood.

I shall only add, notwithstanding what has been offered, it is freely acknowledged, that some of the most important truths of the Gospel are not to be comprehended by such imperfect crea|tures as we are; yea, that, in some respects, they fall not within the reach even of our highest conception. Nor is there the least inconsistency between this acknowledgment, and any part of the foregoing discourse. What though some re|vealed truths contain that in them, which, in some respects, transcends all human understand|ing? May they not, at the same time, in other respects, be so clearly manifested, as, without difficulty to be perceived and clearly understood? This is what may be, because thus it really is. Such indeed is the weakness of our faculties, that the objects even of sense and reason, as well as revelation, in some respects, exceed their ut|most

most reach; tho', in other respects, they are readily perceived, and clearly known. The wis|dom of God has fixed the limits, beyond which we cannot go in our knowledge of the objects either of sense or reason. And the same wisdom has done the same as to our knowledge of the objects of "revelation". God has opened them so far as it seemed good in his sight; and thus far we may have a clear, just, and full under|standing of them: But wherein he has left them mysterious, that is, hid from human appre|hension, they cannot, in those respects, be the objects of faith, because they are not the objects of revelation▪* 1.3 Nor should they be pried into, as tho' we could attain to an understanding of them; for this is impossible, at least, in the present state of human faculties.

And happy would it have been for the chris|tian world, if this had been duly considered, and attended to. So many would not then, from a vain affectation of being "wise above what is written", have taken upon them, to the great disadvantage of the christian doctrine, to unfold that which God has not revealed. If men will go about to explain the unknown modus of Gospel-truths; venturing to say those things, with reference to them, which God has not seen fit to manifest, and 'tis therefore impossible they should understand, darkness and mystery must be the effect. But then, they should take care they don't charge this mysterious darkness, which is the fruit of their own vanity or weakness, upon the truths of God, revealed in the Gospel of his Son, as tho' they were unintelligible. This would be to abuse the revelation by Jesus Christ, which has set the doctrines of faith, those espe|cially that are great and important, in a perspi|cuous light; insomuch that they can't easily be misunderstood, wherein it has pleased God to reveal them, unless thro' pride, prejudice, or an attachment to some base lust or other, either of the mind or flesh: And wherein he has left them incomprehensible, we have only to admire in words like those of the Apostle, "O the depth of the riches both of the wisdom and knowledge of God"! But 'tis time to proceed,

The next thing observable in the text is, a representation of the proper work and duty of Gospel-ministers; viz. "to make known the mystery of the Gospel". In order to understand which, it may be proper to observe,

That the first ministers, under the Gospel-oeconomy, especially the Apostles, were imme|diately instructed, by the Spirit of truth, in the knowledge of those "mysteries", pertaining to the kingdom of God, and the salvation of man thro' Jesus Christ, which had been "kept secret from former ages and generations". And their great business, as persons entrusted with the dis|pensation of the gospel, was "to make known these mysteries", not to those of their own pro|fession only, as was the way of the heathen priests; but to the world in common. Being furnished, by the holy Ghost, with supernatural knowledge, as well as other necessary gifts, they were sent by Christ, even as he was sent by the Father, "to make known the mystery of the Gospel to all nations"; yea, to preach it "to every creature under Heaven". i. e. to all the sons of men without distinction, or discrimination: And it was the duty of all men, being first ratio|nally convinced of the divine mission of the Apostles, to receive the Gospel from them as "infallible instructors", persons suitably quali|fied, and fully authorised, to deliver to them the truths of God and religion.

But the case is quite different, with respect to the present ministers of the Gospel. They are not immediately guided by the Spirit into the "mysteries" of salvation. They come not to

the knowledge of them by inspiration from a|bove; but in the common and ordinary way, by taking pains to acquaint themselves with the sa|cred writings, those repositories of Gospel-truths which were left by the Evangelists and Apostles. It is not therefore any part of the work of mi|nisters, in these days, to publish "new revela|tions". They have no secrets to divulge, no "mysteries" peculiar to themselves to "make known". No; but their proper work is, to ex|plain "the mystery of the Gospel", as it has been manifested by Jesus Christ, and his Apostles, in the books of the new-testament. And this they should endeavour to do, with all the care and exactness, with all the perspicuity and plain|ness, they are able.

And that they might be well furnished here|for, they should carefully study the scriptures, especially the writings of the Evangelists and Apostles; taking their sentiments of "revealed mysteries" from hence, and not from uninspired compositions, whether by men considered as in|dividuals, or as united in bodies, whether greater or smaller, or however reputable for their capacity, integrity or orthodoxy. "What saith the scrip|ture"? should be their grand enquiry. To this sacred test they should constantly repair; receiv|ing nothing, delivering nothing, for revealed truth, but what they have found there. They are, by office, "stewards of the mysteries of God"; and where should they go, but to his written word, for the knowledge of them? They are no where infallibly contain'd, but in this sacred book. The BIBLE therefore, the BIBLE, I say, should be

the guide of their thoughts, the only rule of their faith: And they should make it evident by their preaching, that this has engrossed their time, and chiefly engaged their labor in their studies.

I shall not think it improper to remark here, that it would be highly incongruous, I may say justly offensive, if christian ministers should seem, in their discourses to their hearers, as tho' they had little or no acquaintance with the revelation God has made of himself to mankind, by his son Jesus Christ. It may reasonably be expected of ministers, calling themselves christian, that they should appear to be so, by their making known the doctrines of christianity. These should be the grand subjects of their sermons, the main scope of their preaching. Not but that a chris|tian minister may, in perfect consistency with his character, upon proper occasions, discourse upon those truths, which are not peculiar to the Gospel. There never was a minister that "made known the mystery of the Gospel" more clearly and faithfully, than the great Apostle of the Gentiles, I mean the Apostle Paul: And yet, his discourses did not always turn upon some special truth of christianity. He esteemed it a point of wisdom to adapt his sermons to the circumstances of his hearers: And for this reason, he chose, in some cases, to insist rather upon a point of reason, than a doctrine of revelation. Thus, when he preach|ed to the idolatrous people at Lystra, his subject was, their "turning from vanities", or idols, to "the living God": And he illustrated it, not from revelation, but a rational representation of God, as having given to all nations sufficient evi|dence

of his being, providence, and right to be worshipped and served as God; for that he "had done them good; and given them rain from hea|ven, and fruitful seasons, filling their hearts with food and gladness"; as you may read in the 14th chapter of the Acts. In like manner, when he perceived the idolatrous superstitions of the men of Athens, he declared to them, in his preach|ing, "the one true and living God"; represent|ing him as the only suitable object of religious worship, and proving him to be so, in opposition to "idols made with silver, or gold, or stone graven by art, and man's device", from the consideration of him as "the maker of all men who dwell on the face of the earth": And in confirmation of this part of his argument, that "God is the maker of men, and men the offspring of God", instead of recurring to scripture, he cites even one of their own heathen writers; "as certain also of your own poets have said, we are his offspring", Acts 17. from the 22. v. But this notwithstanding, the main subjects of his discourses were the "myste|ries of the Gospel". And thus should it be said of all christian preachers, in these days. They should not ordinarily entertain their hearers with philosophical speculations; much less should they spend their breath in settling matters of difficult dispute, "whereof cometh envy, strife, railings and evil-surmisings". These should not be the chief things to employ their ministerial labors: No; but they should mainly insist upon the me|thod of salvation by Jesus Christ, the counsels of God that are unfolded to a miserable perish|ing world, in the writings of the new-testament.

With Philip, they should "preach the things con|cerning the kingdom of God, and the name of Christ Jesus". With Paul, they should "deter|mine to know nothing" among their people, "but Jesus Christ, and him crucified": Or, as it is expressed in my text, they should "make known the mystery of the Gospel". And the more ful|ly and clearly they open it to the understandings of their hearers, the more will they deserve the character of good and faithful ministers of Christ Jesus: Especially, if, together with the clearness in which they express themselves upon the "mys|teries" of christianity, they join a becoming mo|desty; appearing sensible, that they know no more of the truths of the Gospel than the peo|ple may know themselves, if they have equal leisure and capacity, and will study the bible with equal care and diligence. To be sure, they should not deliver their interpretations of scripture as "infallible" instructors, and give them out as oracles not to be disputed, or examined, but im|plicitly believed. They should rather own them|selves fallible men, of "like passions with others", and indanger of mistakes and errors; commending to their people the example of the "noble Berae|ans", who "searched the scriptures daily", to see whether the thing taught them were the truths of God, or not: yea, they should caution them against receiving what they deliver, in their preach|ing, otherwise than as it brings light with it, so as that they are helped to perceive it to be "the truth as it is in Jesus".—But I would not be tedious.—To go on,

Another thing observable in the text is, the necessity of boldness, or fortitude, in order to a faithful discharge of the ministerial office; sug|gested in those words, "That I may open my mouth boldly to make known," &c.

And it was peculiarly necessary, in the first times of the Gospel, that ministers should be bold and couragious; as they were then eminently exposed to discouragements and hazards, which are the proper occasions for the exercise of for|titude, and render it a useful and necessary vir|tue. The Apostle Paul was an "Embassador in bonds", when he wrote my text: Nor was it an uncommon thing, in those days, for christian ministers to be hated, reviled, and persecuted, for their freedom and honesty in "making known the mystery of the Gospel". And tis easy to see the necessity of boldness in these ministers, who could not execute their trust without hazarding the loss of every thing that was dear and valua|ble to them.

But tho' fortitude was eminently necessary at first, it is not a useless quality now; but highly requisite in all who would conscientiously "ful|fil the ministry they have received of the Lord". 'Tis true, christian ministers are not now in dan|ger, at least in protestant countries, of stripes, or imprisonment, much less of the "fiery tryal", for the Gospel's sake: But they have notwith|standing difficulties to encounter, which will give opportunity to the exercise of courage: And if they are not, for a good degree, possessed of this virtue, they will shamefully fall short in the dis|charge of their duty.

Not that they will have any great need of fortitude, if they have nothing higher in their view than to gain popular admiration and accep|tance, with the pleasing and profitable advantages that are usually the attendants on them. They may easily avoid difficulties, if they can bring themselves sordidly to study the humors of men; making it their great business to sooth them in their prejudices, and flatter them in their false opinions, and vicious practices. But if, instead of being "the servants of men", they would be "the servants of Christ"; approving themselves faithful as "stewards of the mysteries of his kingdom", they will certainly meet with discour|agements that will try their faith, and patience; yea, and their courage too. It cannot indeed be otherwise, morally speaking, while there is, in the world, so much infidelity and wickedness, on the one hand; and so much superstition, error, and bigottry, on the other, accompanied with a spirit inclining men to "bitterness and wrath, anger, and clamor, and evil-speaking". If a christian minister would faithfully "make known the mys|tery of the Gospel". i. e. the pure and uncor|rupted truths of christianity, he must oppose not only the lusts of men, but their false sentiments, however strongly they may be attached to them, whether from ignorance, prejudice, or whatever other cause: And, in return for his honest free|dom, he may depend upon being loaded with hard names, and treated as one that has bad de|signs. Thus it has been with many a faithful preacher of the truth, in its purity and simpli|city: Nor is this any other than we have been

forewarned of, by the spirit of prophecy. Hence that of the Apostle Paul, 2 Tim. 4. 3. "The time will come, when they will not endure sound doctrine; but after their own lusts, shall heap to themselves teachers, having itching ears: And they shall turn away their ears from the truth unto fables".

Not but that prudence is a necessary quality to be found in ministers, as well as fortitude. They should wisely endeavour, as far as in them lies, consistently with faithfulness to their trust, "to become all things to all men"; needlessly "giving offence neither to Jew, nor Greek, nor the church of God": But labouring to "please all men, in all things; not seeking their own profit, but the profit of many, that they may be saved"; as the Apostle Paul tells us he did, 1 Cor. 10. 32, 33. But yet, they should not, under the disguise of prudence, cowardly keep silence, when they are called of God to speak the truth, whe|ther in the way of "reproof", or "exhortati|on", or "doctrine": Tho' even here, "wisdom is profitable to direct"; and, under the guidance of it, ministers should take all due care to observe times and seasons, and that manner of address with which, if any are offended, it must be their own fault. And, under these limitations, they should honestly and frankly speak the truth, tho' it should unhappily prove the occasion of preju|dice and hatred in people; tho' they should on this account, esteem them as "enemies", and behave towards them with anger and clamour. And in order to their being thus faithful, bold|ness is the virtue they must have in readiness to

exercise: Otherwise, they will soon sink under discouragement; or, what is worse, their "ex|hortation will be in guile, as pleasing man, and not God, who trieth the heart". They will never be able, unless they are endowed with this grace, and in a good measure too, meekly to en|dure obloquy and reproach, neglect and contempt; committing their cause to God, and possessing their souls in patience, even tho' the more they endeavour to promote the gospel, the more they are vilified and abused. Fortitude is the grace, above all others, that is peculiarly fitted, under such circumstances, to urge them on with life and vigor in prosecution of their duty: And by the help of it, under the influence of the divine Spirit, they will steadily maintain their station, and faithfully persist in their course; being able to triumph in such language as that, "None of these things move me, neither count I my life dear to myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God."—No wonder then the apostle is so de|sirous of the prayer of good christians, that he might be thus "bold to make known the mys|tery of the gospel."—But this leads me

To the last thing observable in the text, which is, the propriety and fitness of people's praying for ministers; especially that they may execute their trust with resolution and fortitude. Says the apostle in my text, "praying for me also, that I may open my mouth boldly to make known the mystery of the gospel." And such an opinion had he of the advantage of the prayers

of good christians, that he never forgot, upon proper occasions, to signify his desire of their remembrance, not only of him, but of his fel|low-labourers also in the gospel, before the throne of mercy. When he wrote his epistle to the Colossians, exhorting them, among other things, "to continue in prayer", he could not help ad|ding, "withal praying also for us, that God would open unto us a door of utterance to speak the mystery of Christ". So, when he wrote to the Thessalonians, he could not break off without inserting such a clause as that, "Brethren, pray for us, that the word of the Lord may have free course, and be glorified". And, in his epistle to the Romans, there is nothing he expresses himself more solemnly and earnestly upon, than this of their praying for him. "I beseech you, brethren," says he, "for the Lord Jesus Christ sake, and for the love of the spirit, that ye strive together with me, in your prayers for me".

And if "supplications, prayers and intercessi|ons" are to be "made for all men", as being "good and acceptable in the sight of God our Saviour";—much more ought they to be made for those who are put in trust with the Gospel: For their work, considered in this capacity, lies chiefly in promoting the cause of truth and reli|gion: So that to pray for them is, in reality of construction, to pray for the flourishing of God's kingdom of truth, righteousness and holiness. And 'tis certainly fit and reasonable, that this should be one of the principal subjects of peo|ples prayers to almighty God.

And as ministers are exposed to peculiar diffi|culties and discouragements, which call for pro|portionable degrees of holy resolution and chris|tian fortitude, they stand more in need of the prayers of all lovers of truth and virtue, than other men: and they ought accordingly to be more particularly mindful of them, in their ap|plications to the throne of grace, that they may be disposed and enabled to "make known the mystery of the Gospel", with a becoming free|dom, honesty and boldness.

And it is especially the duty of people to pray for their own ministers; as in praying for them they virtually pray for themselves, i. e. their own spiritual and eternal good. For, if thro' their prayers, their ministers are faithful, diligent, and couragious in discharging the various duties of their office, this good they will be under the best advantages to receive, by means of their ministry. And if God shall be pleased to prosper their la|bours to the increase of true knowledge and real virtue, they are the persons that will be profited hereby: than which there cannot be a stronger enforcement, even upon the principle of self-interest, to the duty of people's praying for their ministers.

I shall only add, that they should pray for them, "always, with all prayer and supplication in the spirit". They should pray for them "al|ways": Not strictly and literally speaking; for this would be inconsistent with many other du|ties, which they are equally obliged to perform, both with reference to them, and others, as well as themselves: But the meaning is, that they

should "always" keep their minds in a disposition proper for prayer, and actually put it in exercise as suitable occasions are offered therefor. And they should pray "with all prayer and supplication", i. e. with all kinds of prayer, social and solitary; stated and ejaculatory: and with all kinds of supplication, with supplication for outward and spiritual mercies, but especially for assistance and success in their work as ministers. And in fine, they should thus pray "in the spirit". i. e. as excited, enlivened, and influenced by the Spirit of God: Or the meaning may be, their hearts should be engaged in this duty of prayer for ministers. They should not pray for them in a formal dead manner; but with life and Spirit, as those that are in earnest, and sincerely and ar|dently desire, that their prayers should be heard and accepted.—But I may not enlarge.—

I might now profitably take occasion, from what has been discoursed, to dilate on the importance of the ministerial trust;—the superior qualifica|tions requisite to be found in those, who may warrantably have it committed to them;—the insufficiency of the best qualified ministers, in their own single strength, faithfully to discharge the duties of their office;—the need they stand in of the special assistances of divine grace, and the importunity with which they should apply to God for the bestowment of them.—And I might also seasonably urge it upon people, as their interest and duty, "to strive with ministers in their prayers to God for them".—But these things, for want of time, I must leave you to enlarge

upon in your own private meditations, and con|clude by turning the discourse into a particular address to the person who is now to be set apart to the work of the ministry, and to the people who are to be his more special charge.

To you, Sir, I would briefly say;—We trust, it is because "Christ has counted you faithful", that he has so far, in his providence, prepared the way for your being "put into the ministry": And it is because we are well satisfied of your ministerial accomplishments, that we can cheer|fully act, in Christ's name, and according to his appointment, in entrusting you with the dispen|sation of the Gospel. And it is our united ar|dent prayer to "the God who dwelleth on high", that you may continually increase in all the gifts and graces that are necessary in order to your being "perfect" as a "man of God", and "throughly furnished" for the most advantage|ous discharge of all the duties of your calling.

Your work, as a Gospel-minister, will princi|pally lie in "making known the mysteries of christianity". And as these are contained, origi|nally and infallibly, in the sacred writings only, these you will make your chief study; consult|ing the writings of men only as an help in or|der to your understanding the scripture, and re|garding them no otherwise than as they agree with this only unerring test of revealed truth. And having, from the pure word of God, form|ed your sentiments of the divine mysteries, these you will make the grand subjects of your preach|ing. To be sure, if you would acquit yourself

with honor, and fidelity, as a christian minister, you must not mainly insist upon points of meer reason; or lay out your time and pains in settling disputes, which tend to "strife", rather than "godly edifying"▪ But you must dwell on the great and important truths of the christian reli|gion, those "mysteries of God", which were "kept hid from ages and generations", but have been manifested by the Gospel revelation. And as it is by Jesus Christ, and him only, that "a new and living way" has been opened for the entrance of sinners into the holy heaven, HE should be the great subject of your discourses. Their main scope should be to unfold the "mys|tery of Christ", to explain to your people the gospel-method of salvation, by the interposition of the blessed Jesus, and the several offices he has sustained, and executed, in order to effect our everlasting good.

Nor is it eno', that you "speak the things which become sound doctrine"; but you must "shew yourself a pattern of good works"; being "an example of the believers, in word, in conversa|tion, in charity, in spirit, in faith, in purity". This was the direction of Paul to Timothy; nor could he have advised to a more effectual expedient to give him influence as a preacher. There is a strange virtue in exemplary goodness to gain upon the affections and consciences of people: It will, beyond the greatest accomplish|ments of learning, or the finest eloquence in speaking, render the "man of God" amiable in the eyes of all that know him: And it will give

a singular energy to his discourses, whether in public or private. While he exhibits, in his be|haviour, a just pattern of what he preaches, his doctrine will have a powerful tendency to strike the minds of hearers with a divine force, and accomplish the saving ends to which it is designed.

And let me further advise you, dear Sir, to endeavour to preserve in your mind, as much as may be, a serious and awakened sense of eter|nal concerns. This you will find an unspeaka|ble advantage, thro' the whole course of your ministry. It will enliven your meditations in your study; it will give a pungency to your per|formances in the pulpit; and it will, more than almost any thing, strengthen you under difficul|ties and discouragements, and enable you to bear them with meekness and fortitude.

And these, let me add, you may depend upon meeting with, while you have to oppose the passions, the errors, the prejudices and lusts of men. You cannot faithfully do your duty, as a minister, and yet pass thro' the world without difficulties of one kind or other, that will try your faith, your patience, your courage, and all your graces. But you have no reason to be dis|heartned.—You serve a good master; you are engaged in a good cause. "Be strong" therefore, "my son, in the grace that is in Christ Jesus." "Do the work of an evangelist", and be willing to "endure affliction"; yea, "endure hardness as a good soldier of Jesus Christ": And if you are bold in standing up for God, and the interest of true genuine christianity; continuing "faithful

to the death", you shall finally lose nothing by the trials you may be called to conflict with: But the greater the difficulties you have resolute|ly and conscienciously passed thro', the greater shall be your reward in heaven. You shall "shine", in the coming kingdom of God, "as the brightness of the firmament, and as the stars for ever and ever."

I scarce need subjoin any thing to urge you to a becoming conduct towards the venerable pastor of this church, in a great measure taken off from his labours, by reason of the infirmities of age. Your christian good disposition will prompt you to reverence his years, and treat him with the love and respect of a son to a father; consulting him upon all proper occasions, paying a just re|gard to his advice, and heartily concurring with him in all wise and suitable methods for the ad|vancement of the Redeemer's interest. And it is our fervent prayer to the God of all grace, that you may be mutual helps and comforts to one another, and blessings to this people; and that you may both have many of them for "your crown of rejoicing" in the day of the appearing of Jesus Christ.

I now go on to direct a few words to the congregation usually meeting in this place. "Be|loved in the Lord", as it is not the design of the transactions of this day to supercede the obliga|tions you are under to him, who has been, for more than forty years, "your servant for Christ's sake", we trust you will still "highly esteem him in love" for his services that have tended, and

may yet tend, to promote the spiritual and eter|nal good of you, and you's: And we think bet|ter of you, than to suspect that you will complain of him, if he should not be able, with former frequency and vigor, to dispense the word and ordinances of Christ to you. You will rather endeavour to render his life, which, according to the course of nature, is drawing to a close, as easy and comfortable to him as may be: Not forgetting to bear him on your hearts, when before the throne of mercy; but earnest|ly imploring the God whose he is, and whom, we trust, he has faithfully served in the gospel of his son, to make him useful and faithful, even to the end; that, "when the time of his depar|ture is at hand", he may be able to say with tri|umph, "I have fought a good fight, I have finish|ed my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge shall give me in that day".

And as to the person now to be introduced in|to the ministerial office, as a "fellow-helper" to your other pastor upon his decline in life, we heartily recommend him to your affectionate re|gards; rejoicing with you in the hopeful pros|pect you have of a singular blessing in him. Do what you can to encourage him in his work.—Free him, as much as may be, from the cares of the world, that he may "give himself wholly to reading, meditation and prayer". And let me assure you, you will find your account in so do|ing▪ for, by this means, he will be able to pro|vide

the better for your souls.—Think it not strange, if you should discern frailties and imper|fections in him: for this is no other than you ought to expect; as he is, in common with all ministers, "a man of like passions with your selves". Don't be offended, if he should deal plainly and faithfully with you; but value him the more highly for his honesty and integrity.—Cherish the affection you bear towards him, and don't needlesly suffer it to grow cold.—Be upon your guard, that no prejudices against him enter into your minds: This will be, not only a dis|advantage to him, but a great damage to your selves. For should he preach and live like an angel, it would not be likely, in such a case, that he should do you much good.—And let me par|ticularly recommend it to you to be constant and earnest in your prayers to God for him; "pray|ing always, with all prayer and supplication in the spirit, that he may open his mouth boldly to make known the mystery of the gospel" to you. Make daily mention of him in your closets, and in your families, that he may be a rich blessing to you, and to your children. And if, upon pro|per occasions, you made it your special errand to the throne of mercy, to ask the presence of Christ with him in his work, you would not find it mispent time.—Above all, take care that you reap spiritual profit under his ministry. Think it not enough, that you hear the word as dispensed by him. This alone won't be suffici|ent. It must have its proper influence both on your hearts, and your lives. In order whereto,

let your minds be open to instruction.—Be ready to embrace "the truth in the love of it".—Receive the word with "meekness and faith"; and be ever willing to yield obedience to it: So will you be the "joy" of your pastor here, and "his crown" in the day of the manifestation of Jesus Christ.

And now, may we all, both ministers and people, behave like christians in our respective sta|tions! remembering that we have but a day al|lowed us, and a short one too. Tis probable, we shall never all of us be together again in any assembly here on earth; but we shall 'ere long meet in a much larger assembly, and upon a much more solemn and important occasion, that of giving up an account of our "doings in the body" to the great "judge of quick and dead". The good Lord solemnize this serious awful truth to each one of our hearts, that we may be effectually engaged so to conduct ourselves in this time of our tryal, as that, when we meet a|gain at the great and general judgment, we may be pronounced "good and faithful servants", and be bid "to enter into the joy of our Lord". AMEN and AMEN.

Notes

• * 1.1

  1 Cor. 15. 51.
• * 1.2

  Perhaps, the word "mystery" is most frequently applied, in the writings of the New Testament, to the "preaching of the Gospel to the Gentiles". And why is this event spoken of as a "mystery"? Not because it was now an unknown truth, or an intricate perplexed one: but because it lay hid from the knowledge of men before the Gospel revelation of it. It is indeed acknowledged, the enlargement of God's kingdom, in the times of Christ, was sometimes prophesied of in the writ|ings of the ancient prophets: For which reason, when it is called a "mystery" a thing "hid in God" and "kept secret", as the expressions sometimes are, they must not be interpreted to mean, that God had never given any intimations of this observable event: but only that the intimations were comparatively dark and obscure: insomuch that it remained notwithstanding, in a great measure a "secret", a "truth that was not known". The Apostle Paul has set this matter in its just light, in those words of his to the Gentile Ephesians, Chap. III. 〈◊〉〈◊〉. 2—6. "If ye have heard of the dispensation of the grace of God, which is given me to you ward; how that by revelation he hath made known unto me the mystery—which, IN OTHER AGES WAS NOT MADE KNOWN UNTO THE SONS OF MEN AS IT IS NOW REVEALED UNTO HIS HOLY APOSTLES BY THE SPIRIT, that the Gentiles should be fellow heirs,—and partakers of his promise in Christ by the Gospel". And in this respect, "the calling of the Gentiles" was properly a "mystery"; and might well be spoken of in this style: Tho', after its more clear and full revelation by Christ, and his Apostles, it no longer continued an "hidden" truth; and could be called a "mystery" no otherwise than as it was, before this revelation, a truth that was not known AS it has been since.
• * 1.3

  What I mean may be illustrated by a scripture instance or two. That "the dead shall be raised" is a "revealed mystery", that is, a secret that has been plainly made known; tho', before it's discovery by revelation, it lay "hid" from the understandings of men. And thus far our ideas are clear and distinct: we have an easy intelligible proposition for the object of our faith. But as revelation does not proceed to declare, "how the dead are raised", this still remains a "mystery", a truth secreted from our knowledge. Our ideas fail here, and so must our faith; as it has no object in particular to em|ploy its exercise.—Another "revealed mystery" is, the "incarnation of the Son of God", his so taking upon him our nature as to be, in true propriety, "the son of man", as well as "the son of God". And thus far we have a pla•••• determinate truth for the object of our faith. But reve|lation does not go on, and describe the "modus" of that union between these different natures which denominate them one person. This therefore is still left a "mystery" a truth we know nothing about. It cannot therefore 〈…〉〈…〉 ob|ject of faith.—The same may be said of all other "revealed mysteries". So far as they are made known, they are the objects of faith; but wherein they are left "mysterious", secreted from our knowledge, they cease being so. We may, in general, believe, and ought to believe, that they contain that in them which goes beyond all human conception; but what this is in particular we know not. As we are wanting in ideas here, so must we be in faith. For, according to the constitution of our minds, there cannot be the latter without the former.