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 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 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,1 Cor. 15. 51. "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 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?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.

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.

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. 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 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▪ 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. Nor ſhould they be pried into, as tho' we could attain to an underſtanding of them; for this is impoſſible, at leaſt, in the preſent ſtate of human faculties.

And happy would it have been for the 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,

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 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 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 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. 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,

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.

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 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 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 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.

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 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 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 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 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 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 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 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, 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.