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A

S E R M O N,

DELIVERED AT HARVARD, JUNE 3, 1801;

AT THE

O R D I N A T I O N OF THE

REV. STEPHEN BEMIS

TO THE CARE OF THE CONGREGATIONAL Church

AND SOCIETY IN THAT PLACE

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BY JOSEPH LATHROP, D.D. (S.T.D. YALE. 1791)

PASTOR OF THE FIRST CHURCH IN

WEST SPRINGFIELD.

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HARVARD:

PRINTED BY LUTHER PARKER, 1801.

REPRINTED 1999

AN

ORDINATION SERMON.

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THE APOSTLE PAUL, IN HIS EPISTLE TO THE PHILIPPIANS,

CHAP. I. VER. 17. SAYS

I AM SET FOR THE DEFENCE OF THE GOSPEL.

When St. Paul wrote this letter, he was a prisoner at Rome for the gospel of Christ, which he had preached to the Philippians and other Gentiles. By Epaphroditus, who made him a visit in his confinement, and brought him some charitable supplies from the believers in Philippi, he was particularly informed of the state of the church in that city. Among other circumstances, he learned, that there were in it preachers of different characters; some, who, taking advantage of his confinement, endeavored to discredit him, and exalt themselves; and others, who, being well affected to him as an apostle, zealously co-operated with him in the common cause. This circumstance in the state of the Philippians the apostle mentions in his letter to them. He tells them, that although he condemns the motives, on which some of their preachers conducted, yet he was glad to hear, that the substance of their preaching was the gospel-not a different scheme to subvert(pg5)it; but he rather rejoiced in those who preached the gospel with fraternal affection to him, regarding him as an apostle appointed for its defence.

Paul, even in his bonds, retained a high sense of the importance of the christian revelation. He was willing, not only to labor, but also to suffer in its cause. He professed to the Philippians, that "although he were offered on the sacrifice and service of their faith, he joyed and rejoiced with them all."

If the gospel is true, it is infinitely important. Its contents respect, not merely the temporal, but the eternal condition of men. That we are intelligent beings, we know from our own consciousness-that our present manner of existence is soon to terminate, we learn from daily observation. Reason and nature lead us to suppose it probable, that we may exist hereafter in happiness or misery according to the character we form here. But to ascertain this matter we need surer information, than reason and nature can give us. By the gospel, life and immortality are brought to light. A future existence, a righteous judgement, and an equitable distribution of rewards and punishments, are doctrines, which it teaches with convincing perspicuity, and on which it dwells with an affecting solemnity.

If there is a state of happiness, and a state of misery, which await different characters, it infinitely concerns us to know, how we may obtain the one, and escape the other. If, indeed, we were conscious of virtuous perfection, we might confide in the divine equity and goodness to secure us at least from misery. We have in many things offended, and still we offend; guilt lies upon us, and sin dwells within us. And what shall we do ? Will God forgive our sins ? will he help our infirmities ? Will he succor us in our temptations ? Will he accept our repentance / will he on the same condition, pardon repeated offences? Will he make penitents forever happy ? Here our reason is perplexed. But the gospel gives us relief. This instructs us, that God is rich in mercy to pardon transgressors-that he exercises his mercy toward them through a sacrifice offered by his own Son-that the terms of pardon are repentance toward God, and faith toward the Savior who died to make expiation for human guilt-that the free gift is of many offences unto justification-that being justified by faith we have peace with God and a title to everlasting life-that the grace of the holy Spirit is ready to our assistance, not only in the exercise of our first repentance, but in all the subsequent duties of a religious life.

Is not a revelation, which makes such discoveries as

these, worthy of all acceptation ? Should we imagine, it could ever find enemies ?--Enemies it has found, and still it finds. It was a part of the office of Paul, and it belongs to the duty of all ministers, to stand forth in its defence?

If opposition to the religion of Christ arose only from the want of information, the defence of it would be an easy task; we should have no more to do, than to state it with its evidences. Christ says, "Every man who hath heard and learned of the Father cometh to me." But where the gospel is preached, the opposition to it proceeds from another cause--"from an evil heart of unbelief in departing from the living God." "They who hate Christ, hate his father also." "They who do evil, hate the light, neither come they to the light, less their deeds should be reproved." They oppose the gospel, not because there is another religion, which they esteem more perfect, but because they hate all religion-every thing of the name, which condemns their vices and lusts, and warns them that "for these things the wrath of God is coming on the children of disobedience." We have therefore, in our defence of the gospel, not only to inform the understanding, but to combat the passions and prejudices of mankind. These render our work more difficult, and our success more doubtful. We must, however, as the servants of the Lord, "be patient, in meekness instructing those, who oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth."

But in what manner shall we defend the gospel ?

1. We must rightly apprehend, and justly exhibit the

moral character of God. This is the basis of all moral evidence.

"No man can come to Christ, except he knows, and is

drawn of the Father."

If we admit the idea, that it is possible for God to

lie-that it is consistent with his character to deceive the upright enquirers after truth, we involve ourselves in absolute scepticism. There are some philosophers, who make all virtue to consist in benevolence, or a regard to the universal good, and who suppose, that whatever conduces to this end is right, and whatever is done with a regard to this end id virtuous. Hence they justify all means in their idea adapted to this end, because the end must govern, and will consecrate the means. And some have gone so far, as to apply a similar character to the Deity. They imagine, that his infinite benevolence will produce in the universe the greatest possible sum of happiness; that sin and error, in a certain degree, well known to him, are necessary to this great end; and that therefore it is consistent with his character, i.e. with his benevolence, which is his whole moral character, efficaciously to produce sin and error in some of his intelligent creatures, that there may be a greater amount of virtue and happiness on the whole. If we admit this to be true, we never can know, but that the gospel, with all its appearance of evidence, is a benevolent delusion, and intended merely to deceive mankind, or a part of them, for the general good; we divest the deity of his justice, veracity and faithfulness in relation to individuals; and consequently we can place no dependence on revelation, or on any promise in revelation, until we can know what will be for the greatest good of the universe; or until we cease to be creatures.

Our defence of the gospel must ultimately rest on this foundation, that God's character is perfect-that "he is just and righteous, a God of truth and without iniquity"-that "he cannot be tempted of evil, nor will tempt any man"- that as his benevolence delights in communicating happiness in the manner and measure which wisdom directs, so his justice secures every creature from wrong in the administration of his government, and that his veracity and faithfulness will never be violated to accomplish the great purposes of his goodness. "the spirit of the Lord is not straightened"; nor need he stoop from the dignity of his character for means to accomplish the designs of his benevolence

II. In defending the gospel we must state, in a clearand convincing manner, the evidences of its divinity.

When God sends men a revelation, he sends with it such proofs of its heavenly origin, as will not only justify them in receiving it, but render them inexcusable in rejecting it. All preceding revelations, whether general, or particular, had this competence of evidence. That which attends the gospel is as full and decisive as can be defended, or perhaps imagined. Christ did such works, as no other man had done; and such works, as no man could do, except God were with him. And from the perfection of God's character we are sure, he would not miraculously interpose to give such evidence of a false religion, that men, examining fairly, and judging rationally, must believe it to be true. Such evidence has accompanied the mission of Jesus, and this must be conclusive.

The works which Jesus wrought, were to them who saw the works sufficient evidence of his divine authority.

The witnesses of his miracles were numerous. Several of these witnesses soon published their testimony to the

world. They would not have published it, if it had not been true, because they foresaw, that it could procure them no worldly emoluments, but must expose them to innumerable dangers. Their testimony has never been confuted, though they had many powerful, and zealous enemies, who wished to invalidate it, if they could; and could have done it, of it had been false. This testimony has been regularly transmitted to us by an uninterrupted series of vouchers from the beginning to this day. We have therefore all the historical evidence of the truth of the gospel, which the nature of the case will admit.

In addition to this, we have evidence of its truth from its propagation and continuance in the world. For it did not prevail by fraud or force, as impostures have always done, but artless men to plain facts, to which they constantly appeal as proofs of their master's divine authority, and which, if they had never existed, would easily have been disproved. It is manifest, then, that a special divine power has been employed in the support and spread of the gospel, and we are sure, this power never would have accompanied a wicked and dangerous fraud.

We have farther evidence from the accomplishment of

many predictions contained in the gospel. Whoever attentively reads some of those predictions, and compares them with the events recorded in history, will see such a correspondence as cannot be accounted for, but upon the supposition of a foresight divinely communicated to the writers of the former. Even the events of the present day, the convulsions of nations, the insolence and prevalence of infidelity, the revolutionizing and demoralizing combinations of atheists, and their success in their attempts, are described in prophecy with such prominent marks, that even a cursory reader can scarcely pass them unnoticed. Infidels are confirming the truth of a religion, which they would overthrow. Their efforts against it, will ultimately turn to the furtherance of it.

The purity and benevolence of the gospel, the sublimity of its doctrines, the grandeur of its scheme, its tendency to render men virtuous and happy, and its useful effects on society, on individuals, and on all the relations of life, where its genuine influence prevails, prove it to be divine. The plan of it is too vast for the invention of man; the design of it is too holy and benevolent for the fabrication of wicked and malicious spirits.

III. That we may defend the gospel successfully, we

must state the nature and design of it with perspicuity. Justly viewed, it is liable to no objections, but those which arises from the evil heart of unbelief. Essentially misrepresented, it is neither capable, nor worthy of defence.

The gospel is that plan, which the wisdom of God has devised, and his grace has adopted for the salvation of sinful men, in a way of repentance and holiness. The apostle calls it, "the grace of God, which brings salvation, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godlily in the world." What objection can reasonably be made against such a plan ? It supposes and asserts, that mankind are sinners, under guilt and worthy of punishment. If they are not in this state, they need no salvation; for perfect innocence is in no danger. If they are in this state, salvation must come in a way of grace; for guilt can never demand pardon on the foot of justice. That they are in this state is a fact which the infidel cannot deny, unless he first denies the moral character of God, and the moral obligation of man, and confounds the difference between virtue and vice. This is to renounce the very idea of religion.

The man, who feels himself under guilt and condemnation, must certainly allow that pardon is desireable. Whether God will be merciful to pardon sin, he can only learn from the gospel: his reason can give him no satisfaction on the subject. For if he deserves punishment, it may justly be inflicted; and whether the rights of justice will give way to the inclinations of mercy, God's wisdom only can determine, and God's word only can reveal. And will the convinced sinner renounce the gospel, because it brings him the salvation which he needs, and which he can find no where else ? Or will he despise this salvation, because it comes to him through the blood of a dying Savior ? Or will he think it less valuable because it has been purchased at so vast a price ? Or will he doubt the attainableness of it, because God has taken so wonderful a method to render it attainable, and to demonstrate that it is so /-If he feels any objection, it must arise from that pride of heart, which spurns salvation offered on the foot of grace, and procured in a method not investigated by human sagacity.

The terms of salvation are repentance and new obedience. Does he dislike these terms ?-It is because his heart is fully set in him to do evil.

Let us state the gospel in the grace of its constitution, and the holiness of its requisitions; and there can be no objections against it, but those which arise from the wickedness of men's own hearts. And for these, the gospel is no more answerable, than a remedy is answerable for the obstinacy of the patient who refuses to apply it.

IV. In our defence of the gospel, we must preserve its native simplicity and purity. We must exhibit it to our hearers, as Jesus has committed it to us. We must neither embarrass their practice by the precepts, nor perplex their faith by the doctrines of men.

If with the gospel we attempt to incorporate human inventions, we may raise against it objections, which would not have risen against the unadulterated gospel. And being unable to answer these, we shall leave the infidel to triumph in his supposed success.

The apostle expresses his concern for the believers in Corinth, "lest their minds should be corrupted from the simplicity that is in Christ." He warns the colossians to "beware, less any man spoil them through philosophy and vain deceit, after the traditions of men, after the rudiments of the world. and not after Christ." He cautions Timothy, "not to strive about words, of no profit, but to the subverting of the hearers."-"to shun profane and vain babblings, and to avoid foolish and unlearned questions." On the contrary, he directs him "to exercise himself to godliness; to preach the things, which become sound doctrine; to approve himself to God, rightly dividing the word of truth; to be gentle toward all men, in meekness instructing them who oppose themselves."

V. That we may defend the gospel, we must preach it

in a practical manner, "use great plainness of speech, and by manifestation of the truth commend ourselves to every man's conscience in the fight of God."

If we can bring men to a conviction, that they need the gospel, the work is more than half done: there is hope that they will receive it with joy.

That we may awaken them to this condition, we must explain God's law in its purity and extent, and urge home the application of it with earnestness and affection. At the same time, we must open the gospel scheme in its pertinence to human impotence and guilt; state the terms of pardon and life, which are repentance of sin and purity of heart; describe those works of obedience, which are the fruits and evidences of real faith and repentance; shew the grace of the divine Spirit in its sufficiency to relieve the weakness of men; and hold up to view the promises and threatenings of God, and apply them to the characters to which they belong. We must "preach Christ the hope of glory, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus."

One plain discourse adapted to convince men of their need of the gospel, will do more to silence their objections against it, and awaken their attention to it, than an hundred speculative lectures on its exterior evidences, while their consciences remain untouched, and their hearts unaffected. If we make them Christians in practice, we do little to the purpose. When once they are persuaded to obey the gospel, all their objections vanish, for now they have nothing to fear from it, but every thing to hope. And if they who profess the faith, will also exhibit the spirit & manners of the gospel. they will put to silence the captious ignorance of foolish men, and constrain them to confess that the gospel is good, and perhaps incline them to believe that it is divine. We dwell on the external evidences of the gospel to little effect, unless we bring it home to the conscience in its practical use. A parade of learning may amuse the curious; it is by practical preaching, that sinners are awakened & convinced, and believers confirmed and edified.

VI. If we would defend the gospel, we must shew that

we believe it ourselves; and we must manifest our faith by our works.

Ministers are to be "sober, just and holy, holding fast the faithful word, that they may be able by sound doctrine to convince the gainsayers." They are "in all things to shew themselves patterns of good works, that they, who are of the contrary part may be ashamed, having no evil thing to say of them." "As workers together with God they must give no offence, that the ministry be not ashamed." "They must be examples to believers; " and also "walk in the wisdom toward all men," toward unbelievers, that these "may be won by their good conversation."

If by our conformity to the spirit and manners of the

world, we give men cause to doubt the sincerity of our own faith, and to view us as merely executing an office for a temporal maintenance, we shall make but a feeble and ineffectual defence of the gospel. Through us the way of truth will be evil spoken of, and the name of Christ will be blasphemed. An immoral and unprincipled minister by his daily example does those injuries to the gospel, which his preaching can never repair.

The apostle particularly cautions us against the indulgence of an avaricious and worldly spirit. A decent support for ourselves and families is an object, to which we, as well as other Christians, ought to attend. This is so necessary to our public usefulness, as well as private comfort, that without it we ought not, in ordinary cases, to attempt the prosecution of our official labors. But an eager, unbounded pursuit of wealth is inconsistent with the Christian character. It is a law of Christ, that they who preach his gospel shall live by it. An honorable support they may claim as their due. It is a right which Christ has attached to their office, and no contract of theirs can detach it. Paul, indeed, among the Corinthians lately converted from heathanism, although he asserted the claim, yet waved the exercise of this right, "less he should hinder the gospel of Christ." But our Savior, when he sent his apostles among the Jews, who had known the institution of a priesthood, and the law for its support, did not allow them even to wave this right. He forbade them to carry with them purse or scrip, or change of apparel, any property of their own, because "the workman was worthy of his hire." And if, in any city whither they went, they were not heard with attention and received with hospitality, they were positively injoined to retire to some other place, where they might meet with a better reception, and preach with better success. They had power given them to work miracles; and this power they were to use occasionally for the proof of their mission, but never for their personal maintenance. Christ would not make his gospel so cheap as to bring it into contempt, nor send his ministers to preach it at their own charges.

But while we exact a reputable support, we may not aspire to opulence in the exercise of our office. It was Christ's design, that we should live, and live wholly, of his gospel; but not that we should acquire fortunes by it. We are to be sober and temperate; not greedy of lucre- to be devoted to our spiritual work; not entangled in the affairs of the world. And there are cases in which, for the gospel's sake we are to make some sacrifice as other Christians, of the same worldly ability, are bound to make and greater than most others will make. In such a day as this, when the means of support are fluctuating, and when irreligion and infidelity are prevailing, perhaps greater self denial may be requisite than at ordinary times. At least we should consent to be partakers of the afflictions of the gospel. Our Christian hearers, we hope, will not leave us to bear them alone. There are some liberal souls, who in seasons unfavorable to us will communicate to our necessities, and supply in some measure, the lack of that service, which others owe us.

VII. That we may better defend the gospel, we must

preserve a union among ourselves.

"Two are better than one: if the enemy prevail against one, two may withstand him:" but if the two are at variance, the enemy will make an easy conquest of both. We must preach Christ, not like some in Philippi, of envy and strife to afflict; but, like others, of love and good will to support one another, knowing, that we are set for the defence of the gospel-And whatever difference of name or opinion may exist among us, yet if Christ is really preached, therein we must rejoice . We know, there are differences of opinion, and these remind us of our imperfection, and teach us the need of humility and candor. But we hope, that the differences are, in but few instances, such as affect the essential doctrines of the gospel. We generally preach, that men are fallen into guilt and impotence-that Christ is the author, and repentance and faith are the terms of salvation-we explain these terms as practical principles, operating to works of holiness-we teach, that the righteousness of the Redeemer is the ground of our justification, and the spirit of God the agent in our renovation. We may seem to state these doctrines differently; but perhaps the difference is less in sentiment, than in diction. Charity will incline us to think favorably of each other: and the apostle instructs us, that we are to judge or despise none, whom God has

received. As this is a day, when the gospel itself is impugned; let us unite our talents "in contending earnestly for the faith once delivered to the saints." "In such a crisis," says one, "is it not best for Christians of all denominations, that they may better concentrate their forces against the common adversary, to suspend for the present their internal disputes, imitating the policy of wise states, who have never failed to consider the invasion of an enemy as the signal for terminating the contests of party ? Internal peace is the best fruit we can reap from external danger. The momentous contest at issue between the Christian church and infidels may instruct us, how trivial, for the most part are the controversies of its members with each other; and that the different ceremonies, opinions, and practices, by which they are distinguished, correspond to the variety of feature and complexion discernible in the offspring of the same parent, among whom there subsists the greatest family likeness.

May it please God so to dispose the minds of Christians of every visible church and community, that "Ephraim shall no longer envy Judah, nor Judah vex Ephraim," and the only rivalry felt in future shall be, who shall most advance the interests of our common christianity; and the only provocation sustained, that of provoking each other to love and good works.

We have contemplated the manner, in which we are to

defend the gospel. Motives to engage in its defence crowd upon our minds and demand our attention.

We see the offended, but merciful God sending his Son

into the world, not to condemn, but to save it-we see the divine Savior coming down from heaven, assuming our nature, conversing with sinners, publishing salvation to them, calling them to repentance, and dying to confirm their hope, and purchase the salvation which he proclaims-we see the apostles of Jesus renouncing their worldly prospects, going forth among all nations, encountering danger and facing death, that they may spread among guilty mortals the knowledge of salvation, and persuade them to embrace it-we see mankind lying under guilt, exposed to wrath, and destitute of any means of deliverance, but those which the gospel affords-we see the zeal with which unreasonable men, under the instigation of malignant spirits, are now combining their influence and exerting their talents to destroy the credit, and defeat the influence of the gospel-we remember our voluntary consecration to office, by which we are set for the defence of this gospel, and our solemn vows of fidelity in its cause-we know the gracious promises of assistance in our work, and of the final triumph of the cause in which we are employed-we are assured that the day is coming when we must give account of our ministry-that they whom we have gathered unto Christ will be our crown of rejoicing; and although Israel should not be gathered, yet if we have approved ourselves to our Lord, we shall be glorious in his eyes, and his favor will be our reward.

In the contemplation of these things, we shall not

reckon our own lives dear to us, that we may finish our course with joy, and the ministry, which we have received of the Lord Jesus, to testify the gospel of the grace of God.

From our subject an inference presents itself, which

ought not to be overlooked. If we, who are ministers of Christ, are set for the defence of his gospel, we should be careful, whom we set to defend it-we should ordain to the ministry none who appears incompetent to this important part of the office.

Christ has instituted a ministry of the word for the increase and edification of his church; and he requires, that they who enter on the work, should, besides inward grace, be furnished with competent abilities and endowments for the execution of it. The ministerial furniture is to be obtained, not by immediate communication, but by the faithful application of such means as God has provided. Our Lord, in the beginning of his ministry, chose a number of disciples to be the preachers and heralds of his gospel; but before he sent them forth in this character, he took them under his own tuition, and trained them up for the work. "When he ascended on high-he gave pastors and teachers for the perfecting of saints," or holy men, "to the work of the ministry, in order to the edifying of his body;" or that the church might be edified by succeeding preachers as well as by those who were first sent forth. Timothy had a good education, and discovered a pious disposition from his childhood; but he continued under Paul's instruction for some time, before he was ordained to the ministry. And after he was ordained, he was charged to give attendance to reading, study and meditation, that he might be a workman, who should neither expose himself to shame, nor to lay hands suddenly on any man, and not at all on novices in religion.

One who is ordained to preach the gospel, ought to believe its truth, feel its importance, and govern himself by its precepts; and he should have a good report among Christians, and among men in general, less he himself, and the gospel by his means, fall into reproach. But it is not every pious and exemplary man, who is fit to be a minister. The preacher must have good natural talents, a rich furniture of acquired knowledge, both in religion, and in those things which are connected with it and subservient to it. He should well understand the Christian scheme, and have a faculty and aptitude to teach it. He should possess a clear view of the evidences, on which it stands, and be able by sound doctrine to exhort believers, and by sound arguments to convince gainsayers; especially in such a day as this, when "there are many unruly and vain talkers, and deceivers, whose mouths must be stopped."

When a young man of a serious and fervent mind, professes a desire to preach, and seeks our approbation; pleased with his piety and zeal, we too easily dispense with other qualifications. We think, he may be useful: we hope he will make improvement. We recommend him; and he goes forth a preacher. His time is now occupied in his weekly preparations for the pulpit. He is not in a situation for much reading: books and leisure are wanting. His mind is stationary. He has warmth of zeal; but little variety of matter. He believes and loves the gospel, but cannot defend it against the sophistry of artful disputers. He can comfort believers; but cannot silence the petulance of gainsayers. Truth suffers in his hands. His piety and zeal recommend him to honest Christians, as they have done to us. He is called to take the charge of a people, who appear well united; and we are invited to ordain him. We examine him-We with him more richly furnished for the office. But shall we refuse him ordination at this crisis ? It is a delicate matter. We may thus fix a reproach on him, throw a church into distraction, and lay before both a temptation to depart from the order of the gospel. Had we, in the first instance, suspended our approbation, and directed him to a longer course of study, these unhappy consequences would have been prevented, and a real service done to him, to the church, and to the interest of religion.

The approbation of candidates, being the firs, is the

most important step, in the induction of men into the ministry: and here, if any where, the stand is to be made against incompetence. In other learned professions, less important than ours, a course of regular study under the care of one of the professions, precedes recommendation. We ought, in our sacred profession, to exercise the same precaution. This was manifestly Christ's design; for the apostle tells us, that Christ gave teachers, not only for the exercise of the ministry, but for the perfecting of others to the work.

You, my dear young brother, have been early and deeply impressed with these sentiments; and, under this impression, have applied yourself with diligence to acquire the necessary furniture for the office which you have desired, and to which you have in heart, long since devoted yourself. And I am happy to say, your diligent application has not been unsuccessful. The talents, acquirements, virtues and manners, which you discovered while you resided in my family, have recommended you to my particular affection and esteem. I have regarded you as my son-I now receive you as a brother beloved in the gospel.-Should I fully express my feelings, I should offend the delicacy of yours.

It is with a sensible pleasure that I see you called to the good work which you have chosen; and that I behold so fair a prospect of your comfort and usefulness in it.

On this solemn day, you will call up afresh the sentiments, which you have before conceived of the greatness, difficulty and importance of your work, and will publickly renew your vows with sincere resolutions of fidelity, and humble reliance on grace.

As you are now to be set for the defence of the gospel, you will cultivate in your heart the temper, and manifest in your life the conversation, which it requires. This gospel you will preach, not for filthy lucre, but of a ready mind not with a view to acquire applause, but with an aim to gain souls to Christ. Under a humble sense of your insufficiency, you will be much in prayer, that you may through grace be an able and successful minister of the word.

You will select such subjects of discourse, as are

interesting to your hearers, and will keep back nothing which is profitable to them. Your prudence will direct you, if not wholly to avoid, yet to treat with delicacy matters of personal grievance, private contention, and political controversy. For the minister to preach on matters of government may, at one time, be deemed commendable; at another, criminal, as the political phrenzy may happen to vary, or as his political opinion may be suspected to incline. But whatever man may dictate, act thou with the dignity of a servant of Christ, not with the servility of a dupe to party. As a citizen, you doubtless have an equal right, with other citizens, to form your private opinion on national concerns, and to impart, or retain it, as your prudence shall prescribe. And on those concerns you may certainly preach, as far as did the Savior, the prophets and apostles. There may be occasions, which will call you to state the qualifications, and the duties of rulers-to inculcate peace and order in society, and obedience and submission to authority-to give warnings of dangers, which arise from external circumstances or internal corruptions. But the pulpit surely is not the place to settle forms of government, to support the claims of candidates, or discuss the merits of competitors for office, to decide on the wisdom of national treaties, and canvass the high acts of government. These things you will leave to other departments, and will teach men to observe all things whatsoever CHRIST has commanded. Study to make your hearers good Christians: thus you will make them good citizens and good in all relations.

In the manner of composing your sermons, you will make perspicuity your first object, and study elegance only so far as it may be consistent with this.

You will expose dangerous error and reprove open iniquity, whoever may fall under the censure, and will do nothing by partiality. You will choose out acceptable words; but let them be upright words, even words of truth.

You will judge it necessary to exhibit the evidences of the gospel; but at the same time, you will exemplify in yourself, and promote in others that holy temper and conversation, which are its best recommendation and defence.

You will preach the gospel in its purity and simplicity, and avoid contentions of words, which tend rather to subvert, than to profit your hearers.

You will cultivate harmony with your fathers and brethren in the ministry. That spirit of independence, which calls no man master, must be qualified with a spirit of modesty which is ever open to instruction and susceptible of improvement. Feeling the importance of union among ministers, you will do nothing to weaken the influence of others, or to detach from you their friendly support.

While you are diligent in your work, you will pay a prudent attention to your own health. This is delicate, and may be injured by too much intense application. Much study is a weariness of the flesh. With your studies intermix bodily exercise. I know you will wish to come into the pulpit with mature preparations: But should your discourses sometimes be less elaborate, they may still be no less useful. Exchanges with your brethren will afford to you some relief, and to your own people and theirs some satisfaction. The love of variety is natural to man, and not unfriendly to religion.

To animate you in your work, and strengthen you under

all your trials, you will contemplate the example of your divine Lord and of his holy apostles-you will lay hold on the gracious assistances, which the gospel presents to you you will apply the precious promises made to sincere Christians, and especially to faithful ministers, and you will anticipate the glorious rewards reserved for you in heaven. Be strong in the grace of Christ, for his grace is sufficient for you. Be faithful to the death, and you will receive a crown of life.

My brethren in this religious society;

We rejoice in the proof, which you have given, of your continued zeal for the gospel of Christ by speedily seeking to obtain, and by decently providing to support its stated ministry, after it had been discontinued among you by the translation of your late worthy pastor to another church- a measure directed, no doubt, by christian prudence, and dictated by sentiments of piety and benevolence.

The man, whom, on competent trial, you have chosen for your pastor, we this day present to you, with our full approbation of your choice. Receive him with love to his person, reverence for his office, and thankfulness to God, who has sent him.

REMEMBER, He is set for the defence of the gospel. If it is worthy of defence, it is worthy of your acceptance. You surely will not oppose the object, which you have called him to defend. You will not disobey that gospel, which, at your own request, he is ordained to preach. You will stand by him and co-operate with him-you will be his fellow helpers to the truth-his fellow workers to the kingdom of Christ. You will keep the unity of the spirit in the bond of peace-you will strive, in union with him and with one another, by your prayers for the success of the word. You will attend on his ministry, give earnest heed to then things which you hear, and receive them with meekness, that they may save your souls. You will shew out of a good conversation your works with meekness of wisdom. You will consider one another to provoke unto love and good works. You will maintain religion in your houses, and inculcate on your children in private the truths and duties which they hear in public. Thus you will strengthen the hands, encourage the heart, and aid the success of your pastor; and convey it down to distant posterity.

FINALLY, brethren, "work out your own salvation with fear and trembling. Do all things without murmurings and disputings. Be blameless and harmless, the sons of God without rebuke in the midst of a perverse nation; shine among them as lights in the world, holding forth the word of life, that your pastor, laboring not in vain, may rejoice in the day of Christ, and that, for the same cause, ye also may joy and rejoice with him.

FINIS