are, by what they do not preach, than by what they do preach. They may preach about every doctrine of the gospel, about every Christian virtue, and about every moral evil; but if they never preach the doctrine of total depravity, nor exhibit the essential distinction between saints and sinners, their hearers may justly conclude, that they do not believe any of the doctrines and duties of Christianity, in their true, scriptural sense. By this criterion, it is easy to discover that an Arminian, an Episcopalian, a Methodist, a Unitarian, or Chaunceyan Universalist is essentially erroneous, in respect to the first principles of the oracles of God. Though these different denominations. sometimes use scripture expressions and say some very good things, yet they never preach the doctrine of total depravity, nor the doctrine of regeneration, nor the doctrine of personal election to eternal life, in a clear, scriptural manner; and by this deficiency in their preaching, they show to all who observe it, that they really maintain some erroneous opinions upon these great and important subjects. But people are not half so apt to observe what preachers do not say, as what they do say. And to this it is principally owing, that heterodox preachers are supposed to be orthodox; while on the other hand, orthodox preachers are known by what they do say, and not merely by what they do not say. No man, who plainly preaches the doctrines of total depravity, of special grace, of election, and of reprobation, is ever taken to be an Arminian, or Methodist, or Unitarian, or Universalist. If people, therefore, would take as much notice of what ministers do not say, as of what they do say, they would seldom be at a loss to form a very correct judgment concerning the orthodoxy or heterodoxy of any of the preachers they hear. They could not, indeed, always determine the shades of difference between one orthodox preacher and another; but they could easily determine the essential difference between any orthodox and heterodox preacher. Let orthodox ministers discourse upon what subject they may, they rarely fail to bring into view, either directly or indirectly, total depravity, or the essential difference between saints and sinners; but let heterodox ministers discourse upon what subject they will, they scarcely ever fail to keep this distinction out of sight. Ministers are to blame, if they mean to conceal their sentiments in their preaching; and people are to blame, if they do not discover their sentiments, whether they mean to discover them or not; for there is one plain, easy way by which they may and ought to do it.

6. It appears from what has been said, that there may be a great deal of good preaching in the land, and at the same time, a great want of good preaching. This was the case in Christ's day; the preachers said a great many things which they ought

to say, but omitted to say many things of more importance, which they ought to have said. And this is the case at the present day in every part of the Christian world. Preachers are extremely numerous; and they all, perhaps, preach some things which are true, useful, and such as ought to be preached. But alas! how many preach what they ought not to preach, and neglect or refuse to preach what ought to be preached! The time was, when the ministers in this country, all believed and preached the same things. They preached the doctrine of total depravity, and the various important doctrines which flow from it. They distinguished saints from sinners, by the same appellations by which they are distinguished in the Bible. They applied the promises of the gospel to saints only, and its threatenings to sinners only, and its invitations and commands. to all without exception. But has not this mode of preaching become very unfashionable at the present day? How many ministers do not take forth the precious from the vile, nor cause their hearers to see and feel the difference! They leave their people to apply the promises or threatenings of the gospel to themselves, without teaching them to whom they belong; and can it be thought but strange if they misapply them? In this way, a great deal of good preaching is spoiled and worse than spoiled, by the mere want of a better mode of preaching, which would give meaning and energy to every divine truth.

Finally This subject calls upon saints to walk worthy of their high and holy calling. They are called the precious, the holy, the godly, the excellent of the earth. These appellations imply, that they have that love to God, that repentance of sins, that faith in Christ, and that series of pure, holy, heavenly affections, of which sinners are entirely destitute. It becomes them to exhibit and maintain the truth, the reality, and the importance of the doctrines according to godliness, which they profess to believe and love. God has given them a new heart and a new spirit, made them partakers of his own nature, and entitled them to the blessings of his own kingdom. And since he has so highly distinguished them, they ought to distinguish themselves from the men, the manners, and the spirit of the world. He has called them out of darkness into marvellous light, that they might be the light of the world and the salt of the earth. By living agreeably to the spirit of the gospel, and contending earnestly for the faith once delivered to the saints, they may be happily instrumental, in turning sinners from the error of their ways, and saving their souls from death. This is a powerful motive, which ought to quicken and animate them to be steadfast and unmovable, always abounding in the work of the Lord, knowing that their labor shall not be in vain in the Lord.

SERMON XIX.

MINISTERIAL FIDELITY.

INSTALLATION OF REV. DR. PARK, STOUGHTON, DECEMBER 13, 1826.

THE prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the

wheat? saith the Lord. —JEP. xxiii. 28.

"The

IN Jeremiah's day, there were many false teachers, who presumed to preach their own dreams and delusions, under pretence of preaching divine truth. This was highly displeasing to God, who first reproves such deceivers for their criminal presumption, and then admonishes those whom he had actually authorized to speak his word, to speak it faithfully. prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord." What was called prophesying under the Old Testament, is called preaching under the New. Noah was a prophet and preacher. And the apostle uses the term prophesying, to denote preaching. The spirit of the text, therefore, warrants us to say,

That every minister ought to preach the word of God faithfully. To illustrate this plain and practical subject, I shall first explain this ministerial duty, and then enforce the practice of it.

In pursuing the method proposed, I can hardly fail of saying the same things which have often been said, and often been better said before; but which those who give and receive religious instruction can scarcely hear too often. To preach the word of God faithfully implies,

1. That a minister understands it. This is suggested in the 34

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text.

"He that hath my word, let him speak my word faithfully." By having the word of God, is meant having the knowledge of it, in distinction from having a dream, or a mere imaginary idea of divine truth. It is impossible that a minister should preach the word of God faithfully without knowing what it is. Could the apostles, who were sent into the world to preach the gospel, have fulfilled their duty, if they had not understood the gospel which they were commanded to preach? The word of God contains a complete system of religion, which is entirely different from every false scheme ever devised by man. To preach the word of God is to explain and inculcate the very scheme of religion which he has revealed, and which never could have been known had he not revealed it. But who can do this without understanding what he has revealed? It is true that a perfect knowledge of every text in the Bible is not necessary, in order to preach the word of God faithfully. No man does, nor perhaps ever will, possess such a universal and perfect knowledge of the scriptures. But yet a clear, a just and general knowledge of the first principles of the oracles of God, is necessary to qualify a preacher for the faithful discharge of his duty. A novice, who is unskilful in the word of righteousness, is expressly forbidden to preach the gospel. Ministers must have the word of God in their understandings as well as in their hearts, in order to be able and faithful instructers of the doctrines and duties of Christianity.

2. They must not only understand the word of God, but know that they understand it. "He that hath a dream," saith the Lord, "let him tell a dream," and not pretend it is my word; "and he that hath my word, let him speak my word;" and speak it as mine, and not as his own. But if ministers do not know that they understand the word of God, how can they, with propriety and sincerity, preach his word as his word? To do this would be daring presumption. There is, however, no occasion of their ever being guilty of this presumption; for if they do understand the word of God, they may know that they understand it. The Bible contains a plain and consistent system of divine truths, which have a plain, consistent, and important meaning. This is true of the scriptures in general, and of detached passages in particular. So that those who search the writings of the inspired penmen with attention and impartiality, may know the mind of God in respect to the great and essential doctrines of the gospel. To suppose the contrary, is to suppose that the Bible is a sealed book, and of no use to those for whose spiritual and eternal good it was designed. It must be allowed, then, that ministers may understand the word of God, and may know that they understand it. It is true that a man

may know a certain truth, and yet not know that he knows it; but the reason is, that he does not see the whole evidence which supports it. But the preachers of the gospel should have such a clear and extensive knowledge of the evidences in support of the gospel and of what it contains, as to know that they understand it. The primitive preachers of the gospel knew that they knew, not only the inspiration but the doctrines of the gospel. They could say, "We believe, and therefore speak." They could confidently declare that they did not preach cunningly devised fables. Paul could assure his hearers that he did not come to them with excellency of speech, or of wisdom, but declaring the testimony of God; for he determined to know nothing among them, save Jesus Christ and him crucified. If ministers do not understand, and know that they understand the gospel, how can they preach the preaching which God bids them? or how can they be faithful to God, or to their people, or to themselves? He that hath a dream may tell a dream; but he that does not know that he knows the word of God, cannot preach it faithfully as the word of God.

3. Fidelity requires ministers to preach the word of God fully. No other book has been so often and so grossly curtailed, distorted and perverted, as the Bible. It has been read, criticised, explained, and preached upon, in a detached and desultory manner, without a due regard to its connection and harmony, which runs through the whole. But fidelity requires ministers to preach the word of God fully, and lay open the great system of doctrines contained in it. The apostle Paul declares, that he did not preach the gospel in a partial and superficial manner, nor shun to declare the whole counsel of God. And if we look into his epistles, we shall find that he developed the great plan of salvation, as devised by God the Father; as executed by God the Son; and as applied by God the Holy Ghost. He explained the distinct offices and operations of the ever blessed Trinity, in creating, redeeming, and governing the world. Of course, he taught the doctrine of divine decrees; the doctrine of human depravity; the doctrine of vicarious atonement; and the doctrine of divine agency in preparing all mankind for their future and final destination. It is difficult to see how ministers can preach the word of God faithfully, unless they preach it in such a full and comprehensive manner. Though they should preach upon every text in the Bible, yet if they should omit, or but cursorily mention the primary truths of the gospel, they would not preach it fully. God is to be clearly and justly seen and known only in the face of Jesus Christ. No part of his character, and no part of his conduct can be properly understood, or described, detached from his ultimate