The duty of ministers of the Gospel to preach the truth; illustrated in a sermon: delivered at the ordination of the Rev. Edward Dorr Griffin, A.M. to the pastoral charge of the Church of Christ in New-Hartford. : June 4th, A.D. 1795. / By Jonathan Edwards, D.D.

An Ordination Sermon.

JOHN xviii. 37.

To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.

THESE are the words of our blessed Saviour. In them he informs us, that one end of his incarnation and ministry was, that by bearing wit|ness to the truth, he might communicate the knowledge of it. The same is doubtless the end of the ordinary ministry of the gospel, and should be the object aimed at by every Minister. From our text therefore I deduce this doctrine.

The great duty of the Ministers of the Gospel is, to preach the truth.

Under this doctrine I purpose,

I. To show what truth ministers of the gos|pel ought to preach.

II. To mention some reasons in confirmation of the doctrine.

I. I am to show what truth a minister of the gospel ought to preach. Truth is very extensive and of various kinds. There is truth in every science, in mathematics, philosophy, history, &c. It will not be pretended, that mathematical and philosophical truth is the proper subject of the evangelical ministry. Nor is historical truth, any further than it illustrates the gospel, by exhibiting the facts of it, or other important facts relating to the works and the character of God.

The truth then intended in the doctrine is pri|marily evangelical truth, and secondarily all other truth which relates to the gospel and tends to il|lustrate it; as all truth relating to God and his character, especially his moral perfections; all truth relating to his supreme, universal and sove|reign government; all truth relating to his law, its requirements and threatenings; relating to sin, its nature and evil; relating to ourselves, our pre|sent fallen state, and the ruin consequent on the fall; particularly our native and total depravity, our actual sins and the various aggravations of them; our demerit as sinners; our dependence on the mere mercy and sovereign grace of God; our own moral inability to bring ourselves to repentance and holiness of heart and life, and our absolute in|sufficiency to make satisfaction for our sins; the necessity of an atonement and one of infinite val|ue, correspondent to the demerit of our sin; the character of our Lord and Saviour Jesus Christ, his divinity, his humanity, his offices, his sufferings in our stead, and his readiness to save sinners of

every description, who come to him for this pur|pose; the conditions of his salvation, the privile|ges and rewards of it, and the inevitable conse|quences of a rejection of it.

This is a very brief summary of the truths, which every minister of the gospel is obligated to preach and inculcate.

II. I am to mention some reasons in confirma|tion of this doctrine.

The following reasons show, that ministers of the gospel are obliged to preach the truth or the real doctrines of scripture.

1. The truth was the subject of the preaching of our Lord Jesus Christ. He certainly is a proper example in this, as well as in his common con|duct. He was a perfect preacher. Therefore he is to be imitated by all other preachers. And he in our text, informs us not only that he preached the truth, but that this was one great end of his in|carnation and ministry.

2. The same was the subject of the preaching of the apostles and prophets. 2 Cor. iv. 2.

We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's con|science in the sight of God.

Chap. xiii. 8.

For we can do nothing against the truth, but for the truth.

Gal. iv. 16.

Am I therefore become your enemy, because I tell you the truth?

1 Tim. ii. 7.

Whereunto I am or|dained

a preacher and an apostle—a teacher of the Gentiles in faith and verity;

i. e. in faith and truth.

The great business of the prophets was to declare the word of God, which is the truth, as it was im|mediately taught them, or as they were by God di|rected to repeat former revelations. The great bu|siness of the apostles was to preach the gospel, which is the system of divine truth given to the church and to the world, in the last and most per|fect dispensation. Both the prophets and apostles were inspired by the infallible spirit of God which guided them into all necessary truth, and preserved them, in their official proceedings, from every thing inconsistent with it. Under the influence of this spirit they preached the truth and that only.

3. The knowledge of the truth is necessary to true religion. It is necessary both to the affections and to the practice of it.

(1) The knowledge of the truth is necessary to true religious affections.—The knowledge of the true God is necessary to the true love of God. That love of God, which implies true virtue and real holiness, is the love of the true God and of the true and real character of God. To love any oth|er than the true character of God, is as really to love a false God as to love Jupiter or Dagon. For instance to love God as a perfectly holy and wise God, is a holy affection; but to love him as one who tolerates and connives at sin and saves all at last, whatever their lives and characters be in this world, is a wrong and sinful affection. To love God as a benevolent being, aiming at his own

glory consisting in the good and happiness of the intellectual system, is a right and holy affection. But to love him in the idea, that he is aiming at some partial, private good, or our own particular good only, is no exercise of true virtue, but a mere love of ourselves or of some party. Therefore we must have the knowledge of the truth in this im|portant particular, and just ideas of the divine character, in order to the exercise of true virtue and religion in the love of God.

Similar observations may be made concerning the divine law. If we believe that it forbids and condemns some sins only, and in that view love it, there is in that love no true religion, but irreligion. If we believe it forbids all sin and love it in that view, that is true virtue and religion. If we love the divine law, because we believe it denounces some small temporary punishment, and cannot bear it, as threatening an endless punishment, we here|by show, that we are not friends, but enemies to the law and the truth.

We must believe, that there is a God, or we cannot love him at all. We must believe, that Jesus Christ is the Saviour, or we cannot receive and trust in him as our Saviour. We must be|lieve the scriptures, or how shall we receive and comply with them? We must believe that we are sinners, or we can never repent. We must believe the atonement, or we shall never depend on it, nor seek forgiveness and salvation on the ground of it. And so with respect to every other truth of the gospel. We can have no right exercise or affec|tion in view of any truth, unless we know and be|lieve that truth.

(2) The knowledge of the truth is necessary to all genuine religious practice.—Genuine practice implies genuine affections, and is founded on them. Therefore without repeating, it is sufficient to say, that the knowledge of the truth is necessary to gen|uine religious practice, for the same reasons, that it is necessary to genuine religious affections.

Having thus briefly illustrated the doctrine, and having mentioned some reasons in confirmation of it, I proceed to several inferences, which were in|deed principally intended, in the choice of this subject.

1. Hence we see the groundlessness of a senti|ment holden and advanced by many in these days, that it is of no importance what a man's religious creed or sentiments are, provided he be an honest man and sincere in his religion.—Let us examine this sentiment.

By an honest man in this proposition must be meant, either one who is honest and just in matters of property; or one who in his religion professes and acts as he thinks If the latter be meant, then an honest man and one who is sincere in his reli|gion are the very same; and then the proposition now under consideration is this, that it is of no im|portance what a man's religious sentiments are, provided that in his religion he believes as he pro|fesses and does what he believes to be right. But this any man may do, let his religion be what it will. A Papist, a Mahometan or a Pagan may be equally sincere in this sense, as the best Christian: and if this sincerity be all which is necessary in re|ligion; then all kinds of religions, as to that

which is essential to true religion and the benefits of it, are perfectly alike; and of course it is a matter of indifferency which we embrace and which we reject, if we embrace any. But this cannot be reconciled with either scripture or reason. Many of the ancient worshippers of Dagon and Baal, and of the gods many and lords many, so called, were very sincere and in good earnest in their worship; yet they are every where condemned in scripture, as they are also by the voice of reason.

But perhaps it will be said, that in the proposi|tion, that it is of no importance what a man's re|ligious sentiments are, provided he be an honest man and sincere in his religion; by honesty is meant moral honesty, or justice to man in matters of property. If this be intended, then the proposi|tion is this, that justice to men together with the forementioned sincerity, is the whole of religion. But we see by what has been said already, that the forementioned sincerity is no part of true religion, and that in this respect it is just nothing at all. Therefore if justice to men with this sincerity be the whole of religion; as this sincerity is no part of true religion, the whole of it must center in mere justice to men. But this cannot be reconci|led with either scripture or reason. The scripture requires us to render not only unto Cesar the things which are Cesar's, but also unto God, the things which are God's: and the Jews in the time of the prophet Malachi, were severely reproved for having robbed God. Mal. ii. 8.

Will a man rob God? Yet ye have robbed me. But ye say, wherein have we robbed thee? In tythes and offerings.

Yea, the scripture requires us to

love the Lord our God with all our heart. And it is perfectly rational, that if he be supremely great, good and glorious; if he be our Creator, our chief and constant benefactor; he should be the object of our first and chief regard. So that justice to men and a mere moral life, are so far from the whole of religion, that they are not the principal part of it.

That it is of no importance what a man's reli|gious sentiments are, is so far from the truth, that nothing is more manifest, than that those senti|ments must daily influence his religious feelings and affections, and consequently his practice. If a man believe, that he is dependant on divine grace for a renovation, sanctification and forgiveness, this naturally tends to humble him. But if he believe, that he is in no need of divine grace in any of these respects, he must necessarily feel so far self-sufficient, so far independent, and consequent|ly must be spiritually proud and self-righteous. If he believe the necessity of the atonement of Christ; this powerfully persuades him to look thither and to place his dependence there. If he believe not the necessity of the atonement, we may be sure he will depend on some other foundation. If he be|lieve, that God will pardon, and is by his own in|finite goodness bound to pardon, any sinner in con|sequence of his repentance merely, without a Medi|ator; he will certainly neglect Christ as the Me|diator. But if he believe, that a Mediator is ab|solutely necessary, and that there is no other name but that of Christ, given under heaven among men, whereby we can be saved, what can more strong|ly urge him to receive and trust in Christ? Thus as a man thinketh in his heart, so is he; such is

his real character; and no man can commonly be expected to be better than his principles.

2. Hence we see the mistake of those who hold, that we need not know much of the doctrines of christianity; that it is not useful either for the purpose of conviction to sinners or edification to saints, that such knowledge rather tends to stifle and prevent both conviction and edification; that we may be just as good christians without that knowledge as with it; yea better, because it rath|er obstructs christian experience and exercise, and quenches christian zeal and fervour.

But on candid examination it will be found, that this is a great mistake; and that the knowl|edge of divine truth is of a most happy tendency both to the conviction of sinners and the edifica|tion of saints. Certainly the knowledge of the ex|istence and character of God, of his holiness and his will, of his law and of our violations of it, of the righteousness and goodness of the law, of the punishment and evil of sin, of the grace of the gos|pel and of our neglect of that grace, most directly tends to produce and increase conviction. Indeed genuine conviction cannot exist without knowl|edge of this kind; and whatever fear or terror, without the knowledge of the truth, exists in any man's mind, which some call conviction, is mere enthusiasm and not genuine conviction.

The knowledge of the truth is equally useful and necessary to edification as to conviction. The necessity of it to this, I before endeavoured to il|lustrate. How can we love God, if we know him not? or believe in Christ, without the knowledge

or him? and so in every instance of christian ex|ercise. And the more we know of God, the more opportunity and the greater motives we have, to love, fear and serve him. The more we know of his glorious majesty and sovereignty, ••he grea•••••• motive we have to adore, praise and submit to him. The more the christian knows of the divine law, the more will he naturally delight in it after the inward man. The more he knows of Christ, his grace, sufficiency and fulness, the more will he re|joice and trust in him. And so with respect to all divine truth. Just as a man, who has a taste for music, or poetry, or the fine arts in general, is more delighted, the more he is instructed in those arts, and his taste for them and for their peculiar and most delightful excellencies, is the more in|creased.

So that there is no foundation for the imagin|ation, that the knowledge of christian doctrines tends to obstruct either conviction or edification. Indeed that kind of conviction and edification, which is not built on the foundation of the truth, but of imagination, is obstructed by the knowledge of the truth and will naturally be abolished by it. And the sooner such conviction and edification are abolished, the better, as they are not favourable to true religion, but to enthusiasm and false relgion, which so far as they obtain, lead astray from the footsteps of the flock, and this straying may be fa|tal to the soul.

3. Hence we infer the duty of all, who live un|der the light of the gospel, diligently to study the doctrines of it and of the whole word of God.— This is the way to know more of God, of his law,

of his will, of Christ and of the free and infinite grace of God, and the way to greater joy in them and conformity to them. This is the way to know more of our own vileness as sinners, and to be more humble in the view of it. This is the way to know more of our duty and of the motives to the performance of it. But the knowledge of all these objects tends most directly to our edification in the christian life.

4. Especially are ministers of the gospel under obligation to the careful study of its doctrines. Their principal business, as has been attempted to be illustrated, is to preach and teach the truth. But how shall they be able to teach the truth, if they be ignorant of it themselves? And the knowl|edge of it is to be obtained in no other way, than by a diligent study of the scriptures.

Besides, they ought to seek their own edifica|tion. They are at least under equal obligation to this, as other men. Nay, their obligation is great|er, in proportion to their greater advantages for edification, and the greater advantage which their own edification gives them, to promote that of others.

Yet not only are some ministers too negligent of this duty of thoroughly studying the doctrines of scripture; but some designedly avoid it. They mean to preach practically and not to puzzle their people with deep doctrines. No doubt that preach|ing which is truly practical, is the best and most useful. But that a minister may preach practical|ly and most usefully, it is not necessary, that he be ignorant of the doctrines of the gospel; nor is it

necessary, that he should not preach those doctrines. That is the most practical preaching, which most happily conduces to promote christian experience and practice▪ and that preaching most happily conduces to promote these, which is founded on the truth and which urges all the motives and argu|ments, which the truth affords, to excite to chris|tian experience and practice; and any other argu|ments that these are not proper to be urged, nor do they on the whole lead to christian experience and practice, but to enthusiasm, and ultimately to irreligion and infidelity.

Some seem to conceive, that it is a minister's du|ty to exhort only, and urge and press his hearers to become and to live as christians. But are these exhortations to be pressed with motives drawn from the truth or from falsehood? The latter will not be pretended; and as there is no medium in the case, they must be pressed with arguments drawn from the truth only. And in order to this the truth must be known, must be searched out by stu|dy, and must be taught; which is the very thing for which I plead. The mind cannot be rational|ly persuaded by any other means, than by argu|ments drawn from the truth; nor indeed ought it.

Therefore for a minister to neglect his studies, on this principle, that the knowledge of divine truth is not necessary or useful to enable him to preach practically and usefully, is to proceed on ground that will by no means support him. The only truly practical and useful preaching is that which is founded on the truth and is enforced with arguments drawn from it; and to such

preaching a knowledge and diligent study of the truths and doctrines of the gospel, are necessary.

For a minister to neglect the study of those truths from indolence, is still worse; it is inexcusable. Ministers are bound to be at least as industrious as other men, and many arguments might be men|tioned why they should, if their health admit, be still more industrious.

But it is to be feared, that some neglect study on a still different principle. They are afraid, that if they study thoroughly and attend to what has been or may be said on certain important subjects, they shall be convinced, that those doctrines are true, which in some places are extremely unpopu|lar. Therefore they do not wish to be convinced of their truth, and will not attend to them, lest they should be convinced; or lest they should be under a necessity of giving their opinion concerning them, and thus expose themselves to the censure of one party or the other, either the advocates or the op|posers of those doctrines. For this reason they will not read those books, in which those doctrines are contained, nor converse much with those per|sons, who hold them. And if they be asked their opinion, they make this apology for not giving it, that they have not read the books, nor examined the arguments relating to those doctrines: and of set purpose they avoid to do either.

Now can this be justified? What is this but shutting their eyes against the light? And how can this be done with a good conscience? Are we not commanded to

prove all things, and to hold fast that which is good?

—Besides; this conduct

argues a want of liberality of sentiment, and a con|tractedness, which it is presumed, they who act in this manner, would not wish to have imputed to them. A man of true liberality of sentiment and feeling, is willing to hear both sides of every im|portant question, and is not afraid that he shall re|ceive too much light.

5. Hence we learn, that it is the duty of minis+ters of the gospel, to preach the truth plainly and in a manner that is intelligible to their people in gen|eral.—I have endeavoured to show, that it is their principal duty to preach the truth: but to preach it in obscure and unintelligible terms is not very different from not preaching it at all. The words of the apostle Paul are worthy of notice in this case, 1 Cor. xiv. 19.

In the church I had rather speak five words with my understanding, that with my voice I might teach others also, than ten thousand words in an unknown tongue.

Nor ought we to be deterred from preaching any essential truth, by the consideration, that it is un|popular. Every truth of the gospel in its proper connection is opposed to the carnal heart, and with carnal men will be unpopular. Therefore if we proceed on this ground, we must suppress every truth.

Indeed some preachers, it is confessed, act an imprudent part. They declare the most offensive truths in the most offensive terms, and in those terms, against which their hearers or many of them are greatly prejudiced, and which they really mis|understand, having been long accustomed to affix to them a wrong meaning. This is not to teach the truth; but it is the way to prevent the knowl|edge

of it; and the way not to do good but hurt. There are two extremes in this, as in other cases. One is not to declare important and useful truth faithfully: the other is to declare it, either in words not understood in the sense, in which they are u|sed by the speaker, or before the hearers are pre|pared to receive it, by having learnt other truths necessary previously to be known.

6. It is the sentiment and doctrine of some, that on all disputable points, ministers should preach in scripture language; that this would be a happy way to avoid all disputes in religion: that all public formulas, creeds, confessions and doctrines of faith, should be drawn up in scripture-language entirely; that thus christians would be agreed, and dissen|tions, parties and separations would be at an end.— Let us consider this matter.—It is said that on dis|putable points ministers should preach in scripture-language only. But all the peculiar and the most important doctrines of the gospel are disputable. And shall ministers do nothing toward teaching those doctrines, beside reading the scriptures to their people? All who can read, as all, or almost all among us can, may read them for themselves. Yet the sentiment now under consideration will come to this, that ministers are to do nothing to|ward public instruction, beside publicly reading the scriptures. For if they must use scripture-lan|guage only on all the most important subjects, why not on all the less important? What advantage is there in deviating from the words of scripture in the latter case, more than in the former? And if one word, which is not scriptural, may be used in the pulpit, why not another? and where shall we fix the limits.

Besides this sentiment will not only exclude from the pulpit all words and phrases, which are not u|sed in scripture; but it will confine us to use the words of scripture in the very same order in which they stand in scripture. The design of using the mere language of scripture is, to alter not the sense of it and to avoid all disputes concerning that sense and concerning the doctrines of christianity. But though we use the words of scripture only, 〈◊〉〈◊〉 if we shift their arrangement, we may alter their sense entirely; and this not only by altering the ar|rangement of the words of particular sentences; but by selecting and arranging sentences them|selves. So that mere using scripture words and phrases, whether in preaching or in our public formulas, will not answer the end intended, unless we preserve the exact order, as well as the words of scripture; that is, unless we merely read the scripture.

Some sensible of this consequence of their doc|trine, have avowed it with regard to public for|mulas. But to be consistent, they must avow it with regard to all teaching in religion, and must hold, that there should be no religious instruction, beside the reading of the scriptures.

In defence of this doctrine it has been said, that the language of scripture was chosen by omnis|cience, and is therefore the best possible; that it is in vain therefore to attempt to mend or explain it by words of our own choosing; that we might as well attempt to mend any other of the works of God. But all this goes on the ground of the impropriety of our using any other means of religious instruct|ion, than the reading of the scriptures; a ground

on which those who use this reasoning, will not dare to rest their cause.

As to the alledged absurdity of explaining the language of scripture, which is said to be equal to an attempt to mend or improve the other works of God; I observe, that in a certain sense we may and do daily improve the works of God. No man imagines that there is any impiety or absurdity in clearing and cultivating his lands, or in grinding his grain into meal and making it into bread. Yet there is as much of both impiety and absurd|ity in either of these, as in explaining by the use of other words, such texts as these,

The plowers have plowed on my back and made long their furrows;

and

He that believeth on me as the scripture hath said, out of his belly shall flow riv|ers of living water.

Though the language of scripture was doubtless the best possible on the whole; yet this does not prove but that other words may be used in a variety of instances, which will better explain the meaning of scripture, at least to many particular persons or societies of men, than the words of scripture them|selves. A word or phrase which is very deter|minate in one place or nation, may be very ambig|uous in another. Nor was it possible for omnis|cience itself to make a selection of words, which would not be liable to this inconvenience in the present state of mankind, any more than it was pos|sible for omniscience to give a revelation, which could not be abused and perverted by depraved men. Now, when a word or phrase of scripture is become ambiguous in a particular age or country, there is no absurdity in supposing, that this word

or phrase should be explained by other words or phrases, which in that age and country are not so ambiguous; though with respect to all ages and all countries, the last supposed words and phrases may not be so clear and useful, as those, which they are used in a particular time and place to ex|plain.

7. Hence we infer that ministers are not bound to preach plain things only.—This is the idea of some; and that ministers ought never to meddle with things which are not plain.—But unless this be so explained, as to be nothing but what all will grant, it can never be supported. If by plain things, be meant things which are already plain and well known to the hearers, then a minister is never to teach his people any thing; and he is bound to preach so to them, that they shall not, under his preaching, make the least improvement in christian knowledge; which is absurd and what no man will undertake to support. But if by plain things be meant, things which are capable of being made plain to the hearers, or which, if they will be attentive and candid, may, by the evidence of rea|son or revelation, be made to appear to be credible and manifest truths; it is granted, that in this sense a minister must preach plain things only. But the proposition thus explained, comes to nothing.

8. Also hence we see the absurdity of parents re|fusing to teach their children any particular sen|timents in religion, even those which they them|selves believe; and leaving them to judge for them|selves, without any such instruction. This is ad|vocated and practised by some, on the pretences, that their children have a right of private judg|ment

in religion and a liberty of conscience; that teaching them any particular religious sentiments would curtail this liberty, would shackle their judgment and their genius, and would prevent im|provement. But these reasons, if they prove any thing, prove too much, and so confute themselves. Children grown to a proper age have a right to judge for themselves in politics, as well as religion. They have a right to judge, whether monarchy or democracy, whether a free or a despotic govern|ment be the best. Also they have a right to judge for themselves in morals, whether it be best and obligatory on them, to be temperate and prudent, and to observe truth and justice in their intercourse with their fellow-men. Yet no man will be tho't to curtail his son's right of private judgment or his liberty of conscience, by teaching him the princi|ples of true civil liberty, or the moral duties of temperance, prudence and justice. Nay, our chil|dren at a proper age, have a right to judge for themselves what business to follow in life and in what manner to carry it on. Yet no man scruples to bring up his son to some particular business. Nor does any man imagine, that he curtails the liberty of his son, by educating him for a scholar, an husbandman or a mechanic. Nor is it ever thought that if parents educate their children to some particular business, they cramp their genius or prevent improvement. On the principle which I am considering, a parent must never teach his son any thing. Though he wish to have him an husbandman, he must never teach him the use of the plough or scythe; though he wish to have him a carpenter, he must never teach the use of the saw or chisel; though he wish to have him a scholar, he must never teach him to read or write:

for the son has the same right of private judgment concerning the best mode of reading and writing, and of using any kind of utensils, which he has to judge in matters of religion; and teaching him any of the things just mentioned would be as likely to prevent improvement by cramping his genius, as teaching him the principles of christianity.

As these ideas of the education of children are contrary to reason, they are equally contrary to scripture. That commands us to

train up a child in the way he should go,

with encourage|ment that

when he is old, he shall not depart from it,

and to

bring up our children in the nurture and admonition of the Lord.

Some allow indeed, that children are to be taught that the scriptures are the word of God; but are not to be taught the particular doctrines contained in the scriptures; that as to the mean|ing and contents of the scriptures, they are to judge entirely for themselves. But why are they not to be taught, as well that the scriptures con|tain such and such particular doctrines, as that the scriptures themselves are the word of God? They have the same right of private judgment in the one of these cases as the other. To teach our chil|dren, that the scriptures are the word of God, and not to teach them any of the particular doctrines of scripture, is like carefully teaching them that a certain volume contains the laws of our country; but at the same time cautiously avoiding to teach them any of the laws which are contained in that volume: or teaching them, that husbandry is the best business of life; yet not teaching them any thing in particular concerning husbandry.

9. If ministers be bound to teach the truths and doctrines of the gospel; people are bound to at|tend, to hear and learn those truths. If ministers be bound to take great pains to teach, people are bound to take correspondent pains to learn and to acquire knowledge. These duties mutually imply each other, and it is absurd to separate them.

For the same reasons people are bound to seek for a minister who will instruct them: and divine grace▪ though essential to the character of a good minister of Jesus Christ, is not sufficient to consti|tute that character. It is necessary that he be "able to teach others also."

I shall now close this discourse with an address, first to the pastor elect, and then to the church and society in this place.

1. To the pastor elect—

MY DEAR SIR,

I have endeavored to represent the importance and necessity of preaching the truth; and have done it with a special reference to you. We who are in the ministry are always liable to temptation, as in other respects, so in faithfully preaching the truth. And the very circumstance, which in itself is so agreeable, that there is so great and cordial an unanimity among this people, with respect to your settlement among them, may increase your temp|tation. It may make you more remiss in your stu|dies and more negligent in faithfully declaring the truth. It may put you off your guard, and thus you may expose yourself and expose the cause of

truth. It may be an occasion of a presumptuous conduct or mode of preaching; or on the other hand, it may be the occasion of making you ex|cessively compliant, so as to suppress important and useful truth, in order to preserve the present peace and unanimity. I beseech you to avoid all these,

to hold fast the form of sound words once delivered to the saints,

and not to be seduced from them by any temptation. Yet preach the truth prudently and with circumspection. All things that are lawful, are not expedient. Beware of preaching so as to be misunderstood by the use of terms, to which your people have affixed ideas different from your own. Dwell not perpetually on a few favorite topics. All evangelical truth is divine; all is useful.

That you may thus preach, read extensively. "Beware of the man who reads but one book," is an old and sensible observation. By reading ex|tensively you will see not only what truth others have taught, but what errors they have taught, and the reasons with which they have endeavored to sup|port those errors. Thus you will know how the better to guard against those errors, and to illus|trate the contrary truth.

You are to teach the truth not only in the pul|pit, but day by day in your walk and conversation. Thus not only you will show, that you believe what you preach, but you will add force to it.

You, as well as ministers in general, will have great need of prudence in all your conduct, and of keeping the entire mastry of yourself.

He that ruleth his spirit, is greater than he that taketh a

city.

In cases of opposition (and you may have opposition, notwithstanding the present happy ap|pearance) the greatest danger is from ourselves. If we do not keep under our passions and feelings, our enemies will not fail to take the advantage of us. This therefore, in case of opposition, you are to expect; and the consequence may be fatal to your comfort and usefulness in this place, and det|rimental to the cause of truth in general. But if agreeably to our Lord's direction, you be wise as a serpent and harmless as a dove; if you preach the truth faithfully and feel and live accordingly, you may hope for a blessing on your ministry. But however this may be, you will be accepted and approved by the great shepherd of the sheep, who will say to you at last,

Well done, thou good and faithful servant; thou hast been faithful over a few things; be thou ruler over many things; enter thou into the joy of thy Lord.

2. I am to address myself in a very few words to this church and society.

MEN and BRETHREN,

You have heard what has been said to your pas|tor elect and the exhortation to him, to preach the truth. If he be bound to preach the truth, you are bound to hear, receive and obey it. If he shall faithfully preach it, he will be accepted by his God and Judge, whether you hear or forbear. You are now to have another pastor set over you in the Lord. This is one of the gifts which Christ has received and which he dispenses in consequence of his ascension: and you are accountable for the

manner in which you shall improve by this gift. Your pastor is to be a watchman on this part of the walls of Jerusalem, to give warning to you. If he shall faithfully warn you and you shall not hear nor regard, your blood will be on your own heads. But if you shall hear and comply, you shall live. Therefore take heed how you hear.

Incline your ear and come unto Christ. Hear and your souls shall live; and he will make with you an everlasting covenant, even the sure mercies of David.

THE END.