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.

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.

Table of contents

§

Title page

AN ORDINATION SERMON.

ERRATA.

The CHARGE.

THE Right Hand of Fellowship;

[Page]

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 fortitude, 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 [Page] 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 boldly".—

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, justification, and a glorious immortality beyond the grave; but of that "meetness" for these blessings, without which they could neither be dispensed or enjoyed. These capital articles, with their various connections and important deductions, especially as pointed out, and dilated on, in the sacred scriptures, are all comprehended in that "mystery of the Gospel", the Apostle would [Page] 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 containing 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,* "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 expresses 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 [Page] 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 perdition", is spoken of in that language, "the mystery of iniquity". 'Tis called "a mystery", not that it was now a concealed truth, but because it had been hid among the other important secrets 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 disciples, "unto you it is given to know the mysteries 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 conception?*

[Page] 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 proper, 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 "manifestation", is still a secreted thing, is plainly absurd: 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.

[Page] 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 human 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 manifestation 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 emphatically, "the light". And he is, in this respect, 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. [Page] 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, concealed way, so as not to be easily, if at all, understood.

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 creatures 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 revealed truths contain that in them, which, in some respects, transcends all human understanding? 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 utmost [Page] most reach; tho', in other respects, they are readily perceived, and clearly known. The wisdom 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 understanding of them: But wherein he has left them mysterious, that is, hid from human apprehension, they cannot, in those respects, be the objects of faith, because they are not the objects of revelation▪ * 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.

[Page] And happy would it have been for the christian 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 especially that are great and important, in a perspicuous 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,

[Page] 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 immediately 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 dispensation of the gospel, was "to make known these mysteries", not to those of their own profession 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 rationally convinced of the divine mission of the Apostles, to receive the Gospel from them as "infallible instructors", persons suitably qualified, 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 [Page] the knowledge of them by inspiration from above; but in the common and ordinary way, by taking pains to acquaint themselves with the sacred writings, those repositories of Gospel-truths which were left by the Evangelists and Apostles. It is not therefore any part of the work of ministers, in these days, to publish "new revelations". They have no secrets to divulge, no "mysteries" peculiar to themselves to "make known". No; but their proper work is, to explain "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 plainness, they are able.

And that they might be well furnished herefor, 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 individuals, or as united in bodies, whether greater or smaller, or however reputable for their capacity, integrity or orthodoxy. "What saith the scripture"? should be their grand enquiry. To this sacred test they should constantly repair; receiving 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 [Page] 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 christian 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 preached 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 evidence [Page] 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 heaven, 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 preaching, "the one true and living God"; representing 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 "mysteries 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 method of salvation by Jesus Christ, the counsels of God that are unfolded to a miserable perishing world, in the writings of the new-testament. [Page] With Philip, they should "preach the things concerning the kingdom of God, and the name of Christ Jesus". With Paul, they should "determine 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 fully 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 "mysteries" of christianity, they join a becoming modesty; appearing sensible, that they know no more of the truths of the Gospel than the people 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 implicitly believed. They should rather own themselves fallible men, of "like passions with others", and indanger of mistakes and errors; commending to their people the example of the "noble Beraeans", 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 preaching, 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,

[Page] Another thing observable in the text is, the necessity of boldness, or fortitude, in order to a faithful discharge of the ministerial office; suggested 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 fortitude, and render it a useful and necessary virtue. 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 valuable 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 "fulfil the ministry they have received of the Lord". 'Tis true, christian ministers are not now in danger, at least in protestant countries, of stripes, or imprisonment, much less of the "fiery tryal", for the Gospel's sake: But they have notwithstanding 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 discharge of their duty.

[Page] Not that they will have any great need of fortitude, if they have nothing higher in their view than to gain popular admiration and acceptance, 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 discouragements 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 mystery of the Gospel". i. e. the pure and uncorrupted 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 freedom, he may depend upon being loaded with hard names, and treated as one that has bad designs. Thus it has been with many a faithful preacher of the truth, in its purity and simplicity: Nor is this any other than we have been [Page] 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, whether in the way of "reproof", or "exhortation", 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 prejudice 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, boldness is the virtue they must have in readiness to [Page] exercise: Otherwise, they will soon sink under discouragement; or, what is worse, their "exhortation 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 endure 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 desirous of the prayer of good christians, that he might be thus "bold to make known the mystery 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 [Page] of good christians, that he never forgot, upon proper occasions, to signify his desire of their remembrance, not only of him, but of his fellow-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 adding, "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 intercessions" 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 religion: 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 peoples prayers to almighty God.

[Page] And as ministers are exposed to peculiar difficulties and discouragements, which call for proportionable degrees of holy resolution and christian 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 applications to the throne of grace, that they may be disposed and enabled to "make known the mystery of the Gospel", with a becoming freedom, 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 labours 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 "always": Not strictly and literally speaking; for this would be inconsistent with many other duties, which they are equally obliged to perform, both with reference to them, and others, as well as themselves: But the meaning is, that they [Page] 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 ardently 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 qualifications 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 [Page] upon in your own private meditations, and conclude 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 cheerfully act, in Christ's name, and according to his appointment, in entrusting you with the dispensation of the Gospel. And it is our united ardent 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 advantageous discharge of all the duties of your calling.

Your work, as a Gospel-minister, will principally lie in "making known the mysteries of christianity". And as these are contained, originally and infallibly, in the sacred writings only, these you will make your chief study; consulting the writings of men only as an help in order to your understanding the scripture, and regarding them no otherwise than as they agree with this only unerring test of revealed truth. And having, from the pure word of God, formed your sentiments of the divine mysteries, these you will make the grand subjects of your preaching. To be sure, if you would acquit yourself [Page] 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 religion, 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 "mystery 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 conversation, 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 accomplishments 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 [Page] a singular energy to his discourses, whether in public or private. While he exhibits, in his behaviour, 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 eternal concerns. This you will find an unspeakable advantage, thro' the whole course of your ministry. It will enliven your meditations in your study; it will give a pungency to your performances in the pulpit; and it will, more than almost any thing, strengthen you under difficulties 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 disheartned.—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 [Page] 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 resolutely 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 regard to his advice, and heartily concurring with him in all wise and suitable methods for the advancement 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. "Beloved in the Lord", as it is not the design of the transactions of this day to supercede the obligations 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 [Page] may yet tend, to promote the spiritual and eternal good of you, and you's: And we think better 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 earnestly 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 departure is at hand", he may be able to say with triumph, "I have fought a good fight, I have finished 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 into the ministerial office, as a "fellow-helper" to your other pastor upon his decline in life, we heartily recommend him to your affectionate regards; rejoicing with you in the hopeful prospect 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 doing▪ for, by this means, he will be able to provide [Page] the better for your souls.—Think it not strange, if you should discern frailties and imperfections 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 disadvantage 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 particularly recommend it to you to be constant and earnest in your prayers to God for him; "praying 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 proper 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 sufficient. It must have its proper influence both on your hearts, and your lives. In order whereto, [Page] 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 stations! remembering that we have but a day allowed 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 again 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 Cor. 15. 51.

↵

*

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 writings 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.

↵

*

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 employ 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 revelation 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 [...] object 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.

↵

§

§

[Page]

[Page]

Dr. Chauncy's SERMON AT THE ORDINATION OF THE REVEREND Mr. PENUEL BOWEN.

§

§

[Page]

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.

BOSTON: Printed and Sold by EDES and GILL, in Queen-Street, 1766.

ERRATA.

PAG. 19. 4th l. from the bottom, instead of to, read for. Pag ibid. l. 3. from the bottom instead of for, read to. Pag. 22. 11th l. from the bottom read prayers.

The CHARGE.

[Page]

By the Rev. Mr. SAMUEL CHECKLEY.

WE the ministers of Christ, assembled on this occasion, do in his name, and by prayer, and imposition of hands, solemnly ordain you a minister of Christ, and a pastor of this his Church—and we solemnly charge you before God, and the Lord Jesus Christ, who shall judge the quick and dead, at his appearing, and kingdom; and also before this cloud of witnesses.—

Take heed to thy ministry, which thou hast received of the Lord Jesus, that thou fulfil it, performing with care, and diligence, every part thereof.—

Take heed to thyself, to thy doctrine, and to this flock of Christ, over which the holy Ghost this day makes you an overseer.—

Take heed to thyself—that thou be a man of God, furnished to every good work—be blameless, sober, vigilant, of good behaviour, given to hospitality, apt to teach, not given to wine, no stricker, not coveteous, not greedy of filthy lucre, not a brawler, not a novice, lest being lifted up with pride, thou fall into the condemnation of the Devil.—

Flee youthful lusts, and follow righteousness, faith, charity, and peace, avoiding foolish and unlearned questions, which gender strife.—

[Page] Let no man despise thy youth, and be thou an example of believers, in word, in conversation, in faith, in charity, in spirit, in purity, and give no offence in any thing, that the ministry be not blamed—

Take heed to thy doctrine—preach the word, be instant in season, and out of season, rebuke, reprove with all long suffering and doctrine—preach, not yourself, but Christ Jesus the Lord, and determine to know nothing save him crucified—and let your preaching be, not with inticing words of man's wisdom, nor corrupting the word of God, teaching for doctrine the commandments of men, nor mixing their notions, with the institutions of Christ, but speaking the things which become sound doctrine, shewing uncorruptness, gravity, sincerity, and sound speech, that cannot be condemned—assert, explain and defend the great doctrines of the Gospel, such as the trinity of persons in the God-head, the divinity of Christ, and also of the blessed spirit—the imputation of Adam's sin to his posterity, regeneration, and justification by faith alone, as therein revealed; affirming also that such as believe in God must be careful to maintain good works. Let your preaching be scriptural, plain, and serious, and your addresses solemn and pathetic,—your oil for the sanctuary let be well beaten, give attendance therefore to reading, meditation and prayer, that your profiting may appear to all men.—

Take heed also, to the whole flock, over which the holy Ghost now makes you an overseer, to feed the church of God, which he has purchased [Page] with his own blood.—The great shepherd and bishop of souls saith to you this day, feed my sheep, feed my lambs, do it then, with the sincere milk of the word, that they may grow thereby; and let love to Christ constrain you thereto—approve yourself a workman that need not be ashamed, rightly dividing the word of truth, and giving to every one their portion in due season.

You are this day set a watchman to this people, hear the word from your Lord's mouth, and warn them from him; when he saith to the sinner, O wicked man thou shalt surely die, if thou dost not warn him, he shall die in his iniquity, but his blood shall be required at your hands; nevertheless if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity, but thou shalt deliver thy soul—Cry aloud and lift up thy voice in the ears of sinners, that they may see their danger, and flee the wrath to come, beseech them also in Christ's stead to be reconciled to God, and travail in birth for them to see Christ formed in them—visit the flock, the poor as well as the rich, not preferring one before another, and doing nothing by partiality—all souls are precious to Christ—let them be so to you also, and be ready to spend and be spent for them—Deal tenderly with distressed and awakened souls, leading them to Christ alone for rest, strengthen also, comfort and edify believers; and to be sure declare to the flock the whole counsel of God, that you may take them to record that you are pure from the blood of all men—and be thou a man of prayer, give your self to it, and let your studies and holy ministrations be [Page] begun, and carried on with it—pray for your own soul, and the souls of others, more especially of this flock, for us also your fathers and brethren in the ministry; and God forbid, that we should cease to pray to the Lord for you—expect many difficulties, temptations and trials, but let none of these move you, nor count life itself dear, so you may finish your course with joy, and the ministry you have received of the Lord Jesus—administer the sacraments of the new testament, baptism and the Lord's supper, to the proper subjects thereof, ever putting a difference between the holy and the prophane—and let the holy discipline Christ has appointed in his church, be dispensed by you with courage and boldness, with tenderness also and prudence—and also bless the congregation in the name of the Lord—

This is the solemn Charge, we now give you in the name of the Lord—Think seriously of it, and of the account you must one day give—and are you ready to say? Who, and what am I, that to me this grace should be given, that I should preach to others the unsearchable riches of Christ? and how insufficient am I herefor? Know it, your great head and Lord saith to you, My grace is sufficient for you—Lo I am with you—And if you keep this Charge, and obtain mercy to be faithful, and also successful, so as to turn many to righteousness, your work shall be rewarded, and when the chief shepherd shall appear, you shall receive a crown of glory that fadeth not away, and hear from his mouth that Euge, Well done good and faithful Servant, enter thou into the joy of thy Lord. AMEN—So be it O LORD.

THE Right Hand of Fellowship;

[Page]

By the Rev. Mr. COOPER.

WORDS are not the only medium of communicating our thoughts: Actions and gestures have an emphatic meaning, and are capable of greatly heightning the expression and force of our verbal declarations.

Giving the right hand is a natural indication, and has long been an establish'd pledge, of friendship and mutual assistance. This ceremony has not only pass'd into our common forms of civility, but is us'd among us, as it was among the ancients, upon some of the most important and solemn occasions. The apostles of our Lord introduc'd it into the christian church; and by their example we are allow'd to use it, as a symbol of that peculiar affection, and sacred fellowship, that ought forever to be maintain'd among the churches of Christ, and especially the ministers of the gospel of peace. Thus James, Cephas, and John, gave unto Paul and Barnabas the Right Hand of Fellowship.

The congregational churches in New-England, ambitious of conforming to the model of the truly primitive and apostolic church, have ever [Page] accompanied the solemn ordination of a pastor with this significant rite.

Accordingly, by the appointment of the venerable council here present, and in the name of my brethren in the ministry, I give unto you, my brother, this Right Hand of Fellowship; as a token of the satisfaction we take in your qualifications for the gospel ministry, and your regular induction into it, by which you are become vested with all the authority that properly belongs to the pastoral character.

You now hold a pledge of our esteem and love for you; of our fellowship with you, and our readiness to afford you, as occasions may require, all those aids and encouragements, which you have a right to expect, as a fellow labourer with us in the work of the Lord, and our companion in the kingdom and patience of Jesus Christ.

Permit me at the same time to remind you, that this action, like the obligations it expresses, is mutual; and that I have also received your right hand, in confidence of a reciprocal affection, and that you will not fail to return to us, what we promise unto you. The honour of our divine master, the success of his service, the interest of the churches confided to our care, and our own support under the temptations and discouragements that attend our sacred employment—all demand, that the ministers of Christ should thus be knit together in love. May nothing dissolve, or weaken this happy union!

And now my Brother, the grace of our Lord Jesus Christ be with your spirit! And while you serve, as a son in the gospel, with your reverend [Page] colleague, and enjoy the advantage of his experience and counsels, may the prudence, fidelity, and success of your ministry, be a consolation to his age, and add to the peace of his death.

God prolong your life, and render it precious to the people of your charge: May the ear that hears you, bless you; and the eye that sees you bear witness to you!—May he, who holdeth the stars in his right hand, support and guide you in a shining course of personal sanctity, and public usefulness; and grant that you may both save yourself, and them that hear you!

United by the bonds of love to this christian society, we rejoice, brethren, in your happy unanimity; we take part in the satisfaction which this day's prospect affords you; and we salute you much in the Lord. May the spirit of glory and of God rest upon you! May your affection to your pastors continue and increase, and ever be accompanied with the most substantial evidences of the success of their holy ministrations; that you and your children may be their joy, and crown of rejoicing, in the presence of our Lord Jesus Christ at his coming.

The ministry which Christ has establish'd, and the exercises of piety which his gospel enjoins, are preparatory, under the influences of the holy Spirit, to a state of immortality and joy: God grant, that by a lively faith in the Redeemer of men, and a devout attendance upon his institutions, we may all be prepar'd to pass from the inferior state of the church on earth, to the general assembly on high, and to the spirits of just men made perfect.

Information about this book

Title statement

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.

Chauncy, Charles, 1705-1787.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-04.

ID [DLPS]

N08036

ID [TCP]

N08036

ID [STC]

Evans 10256

ID [NOTIS]

APY3820

ID [IMAGE-SET]

10256

ID [EVANS-CITATION]

99030941

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 10256.

Notes

(Evans-TCP ; no. N08036)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 10256)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 10256)

Source

— 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., Chauncy, Charles, 1705-1787., Checkley, Samuel, 1696-1769., Cooper, Samuel, 1725-1783., New South Church (Boston, Mass.)..

Extent

39, [1] p. ; 22 cm. (8vo)

Printed and sold by Edes and Gill, in Queen-Street,,. Boston: :: 1766.. (Half-title: Dr. Chauncy's sermon at the ordination of the Reverend Mr. Penuel Bowen.) (Errata statement, p. 32.) ("The charge. By the Rev. Mr. Samuel Checkley."--p. [33]-36.) ("The right hand of fellowship; by the Rev. Mr. Cooper."--p. [37]-39.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.