THE apostle Paul (an account of whose preaching is transmitted to us in these words) was, in point of natural abilities, and humanely acquir­ed accomplishments, the greatest by far of all the apostles. More than this, he was exceeded by none of them in gracious qua­lities as a christian; or extraordinary gifts as an officer in the kingdom of God, which was now setting up in the world. Perhaps, we have in him, after due prefe­rence [Page 6] to our great Master and Lord, the most compleat pattern of the good man, especially the good minister. Who, among those, whether inspired or uninspired, that have been thought worthy to be entrusted with the dispensation of the gospel, were ever better qualified for their work, spirited to it, or that laboured in it with more prudence, diligence, fidelity, and perseve­ring resolution, amidst the greatest trials and difficulties? Were directions to be gi­ven to form the most respectable ministe­rial character, they could not be fetched from a more striking and instructive ex­ample (our Saviour's only excepted) than this of the apostle Paul's, as set forth in the sacred books.

TWO things eminently exemplary in him, and worthy of the particular notice of all gospel-ministers, are recorded in my text, and may employ our present medi­tations; the MANNER in which he prea­ched, and the SUBJECTS he preached up­on.

AS to his manner of preaching, it was RATIONAL, and SCRIPTURAL. Says the [Page 7] text, "he reasoned with them out of the scriptures."

HIS preaching was RATIONAL; that is to say, he made use of good arguing in his discourses. He did not speak to his hearers in a confused, incoherent, way; but there was a clear and just connection in what he said. One thing depended on another, was illustrated by it, or deduci­ble from it. He applied to the understan­dings of men for their enlightning, to their judgments for their information, to their consciences for their conviction; and not merely to their affections and passions to warm and melt them.

THIS was the way in which he preach­ed to the Thessalonian Jews. And it was his MANNER in preaching at other times, and in the audience of other people. To be sure, if we may judge of his preaching, either by his epistles, which make so con­siderable a part of the new-testament; or by his apologies for himself; or by the gospel he preached, the record of which we have in the book of Acts, it was not in the way of a loose, unconnected application to the affections of men; nor in the way [Page 8] of mere authoritative, magisterial affirma­tion, in virtue of his apostleship, and ex­traordinary character as a messenger from God; but by reasoning upon what he said, by making good what he delivered by pro­per inference and deduction. This was his MANNER of preaching. And by it, as one observes, "he has sanctified reason to the purposes of religion, and shewed us that one sort, and indeed the best sort, of good preaching consists in good arguing".

SOME there are, I am sensible, who are rather offended than pleased, when preachers speak to them upon things per­taining to the kingdom of God and Christ in a way of reasoning; though they here­in copy after the example of an inspired apostle. They have no relish for discour­ses, unless adapted to excite their passions. If these are put in motion, they ap­plaud the preacher, and imagine they have gained spiritual profit: Whereas, if he so opens his subject, by good reasoning, as to set it before their understandings in a clear and strong point of view, it is in their ac­count, a poor insipid business, not at all calculated to the purpose of godly edifying.

[Page 9] BUT they are herein egregiously mista­ken. It should always be remembred, the passions may be moved, when the dis­course, far from being instructive, is crude, rambling, unconnected, and, it may be, inconsistent with itself. The excitement of sensations that are pleasing may be the effect, not of light operating in the mind, but of mere sounds modulated in a certain way. And whenever this is the case, as it too often is in fact, the motion in the af­fections is nothing more than the mere working of animal nature. 'Tis wholly a mechanical production, and of no ser­vice in the spiritual sense: Whereas, when truth, by just reasoning, is let into the mind so as to be clearly perceived and well understood, real good is done; yea, good that may, if it be not our own fault, turn out to saving advantage. The apostle Paul therefore, who was well acquainted with human nature, reasoned with his hearers, as the wisest and most effectual method he could take to promote their religious improvement. He knew that warmth in the passions was, at best, mo­mentary and vanishing, and would cer­tainly fail of answering any good end, un­less [Page 10] light and truth were first conveyed in­to the mind. He knew he was speaking to men, who, as they are endowed with in­tellectual powers, ought chiefly to be influ­enced by their understandings, not their affections, and must be so influenced, if they are ever influenced to good purpose in the business of salvation. It was accor­dingly his main care to reason with them, offering what was proper to open and en­large their minds, and "fill them with the knowledge of God's will in all spiritual wisdom and understanding."

NOT that the passions should be neg­lected. They have their use in religion, as well as in common life; and may with pertinency, and to good purpose, be stir­red up. But then care should be taken as to the way in which this is done. Surely, it ought not to be attempted by a seeming­ly solemn use of mere words and phrases, which though pious in their sound, yet have no plain, if intelligible, meaning; nor by a noisy fervor in speaking that is only histrionical and affected; nor by that management of voice and gesture which is nothing more than the effect of worldly policy. This was not the way in which [Page 11] the apostle Paul endeavoured to affect his hearers. He despised the thought of pro­curing admiration, or any profitable at­tendant on it, by crafty addresses, artfully contrived to please his hearers by tickling their fancies, and raising a useless motion in their passions. Says he to the christians at Corinth, 1 Cor. ii. 4. "My speech and my preaching was not with enti­cing words of mans wisdom." What does the apostle here mean by "enticing words of mans wisdom"? If he had any meaning at all, his view was directly pointed at that artful manner of placing and pronouncing words, by which designing men, in that day, so moved the affections of the people, as, under this influence, to persuade them to will and do just as they would have them. And why did he not endeavour, in this way, to allure those he conversed with, and preached to? Surely, not because he wanted ability in this kind! His invention was ready, his imagination lively, he had words at com­mand. Besides, having been educated under the care of the great Gamaliel, he was learned in "the wisdom of words," that is, in all the invented arts to work mechanically upon men's passions to lead them blindfold. But he esteemed it a dis­grace [Page 12] to the gospel of the blessed God, a debasement of its infinitely interesting truths, to deliver them in this worldly-wise manner; as though they needed the help of man's wisdom to give them force to touch the heart, and set the affections into all the motion that would serve to any religious purpose.

NOT that he reasoned with his hearers in a dull, cold, lifeless manner, having up­on his mind no just sense of the important weight of eternal concerns. His heart was thoroughly warmed when he preach­ed; and he uttered himself, without all doubt, as one that was in real earnest, and so as that it might be seen that he was so. The God of nature has so formed us, that we cannot speak upon matters which lie with weight upon our minds, and greatly affect us, without the discovery of it in the very manner of our speaking. There are certain outward signs by which the in­ward feeling of the heart is indicated; and they are so obvious, and naturally striking, that they cannot easily be mis­understood: And they have the strongest tendency to arrest the attention, and transmit the like sensations to those who are spoken to. In this naturally and [Page 13] powerfully affecting way the apostle Paul delivered his reasonings with the people, upon the great affairs of their souls and everlasting salvation; and it is the best, perhaps the only proper way in which they should be delivered. Theatrical airs are well enough suited to performances on the stage, where the putting mens passions and affections into a pleasing commotion for the present is all that is aimed at. But the pulpit does not seem a fit place for acting a part. By mimicking nature, if it is done well, or, what means, in this case, precisely the same thing, by artfully play­ing the hypocrite, preachers may move the passions of their hearers: but the emo­tion, in this way excited, is most com­monly of the same kind with that which is occasioned by "the sounding of brass, and the tinkling of a cymbol;" and of as little use or profit in the affairs of reli­gion and salvation.—But I must not en­large.

THE apostle Paul's preaching was SCRIPTURAL, as well as rational. The meaning is, he made use of scripture-arguments in his discourses; in this way illustrating and confirming the truths he [Page 14] delivered, wherein he could do it with propriety. Says the text, "he reasoned with them out of the scriptures." He did not merely cite a passage or two from thence, but argued upon the texts he had occasion to mention; entering into their true spirit, opening their sense, and point­ing out their pertinency as proofs of this or the other truth he was upon. And it was his manner to be thus scriptural, when he had to do with the Jews, as was the case at present.

SOMETIMES his hearers, and the sub­jects most proper to speak to them upon, were such, that arguments from reason were the fittest to be used with them. And, in this case, his arguing was from mere rational principles. Thus, when he was called to preach before Felix, the Ro­man governor, considering his character as an unjust and adulterous man, he "reasoned with him of righteousness and temperance," as well as "a judg­ment to come."^* So when he preach­ed to the idolatrous people at Lystra, his subject was, "their turning from vanities," or idols, "to the living God." And the method of reasoning he used was, a [Page 15] representation of God to them not only as "the maker of heaven and earth," but the God who had given to all nations sufficient evidence of his being and provi­dential government, for that "he had done them good, and given them rain from heaven, and fruitful seasons, filling their hearts with food and gladness."^‡

BUT whenever he preached to the Jews, who were well acquainted with the wri­tings of the old-testament, and received them as given by inspiration of God, "he reasoned with them out of these scriptures." And it was his custom to do so. A nota­ble specimen of this we have in my text, to which I may add that similar one, in Acts xiii. from the 16th to the 37th verse; where, from the heads, at least, of a long sermon which he preached, it appears to have been a chain of scripture-reasoning calculated and intended to prove the ne­cessity of the death and resurrection of Christ, and upon this basis to publish that most interesting gospel-doctrine, in the 38th and 39th verses, "Be it known un­to you therefore, men and brethren, that, [Page 16] through this man, is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."

AND reasoning from the scripture is the best way of preaching. The apostle Paul should herein be imitated by the pre­sent ministers of the gospel. Not that we may not, as prudence may direct, preach upon subjects that will require other rea­soning. There are truths it may be pro­per, at certain times, and upon some oc­casions, to bring into the pulpit, the know­ledge of which is derived primarily, at least, from reason, not from revelation. And it cannot be expected that preachers, in regard of these truths, should enlarge on scripture-arguments, any more than Paul did, when he was proving to the Athenians a principle of natural religion: Though, even in these points, all the light should be fetched from the scripture that their nature will admit of. But the main subjects to be insisted on by gospel-mini­sters are scripture-ones, "the mysteries that were hid from ages and generations, [Page 17] but have been made manifest" by Jesus Christ and his apostles. And scripture-reasoning is the fittest to be used upon these subjects: Nor indeed, without this, will any other do.

IT may be worth observing here, the dis­tinguishing truths of christianity, which the apostle Paul preached, he received, not in a way meerly human, but by immediate reve­lation from God. It is by revelation also that gospel-ministers ever since have derived their knowledge of these truths; but in a different way. It is not directly communi­cated to them from the fountain of light, but mediately by the scriptures, which were "wrote by holy men as moved by the holy Ghost." This difference between the apostle Paul, and gospel-ministers in these days, obviously points out a difference in that method of reasoning which was used by him, and that which ought to be used by them. He freely and openly spake of the doctrines he delivered as what he had immediately re­ceived of the Lord; which it would be high arrogance in them to presume to do. Not that he expected, or desired, that his hearers should give credit to his meer affirmation. He reasoned with them to convince them, upon the foot of just and solid evidence, that [Page 18] he was authorised by God to be his messenger to make known the counsels of his will rela­tive to man's salvation. And he reasoned with them also to shew them the consistency of the truths he declared with the revelations of Moses and the prophets; and not only so, but with the dictates of right reason, as being worthy of God, honorary to his perfections and government, and fit to be believed by all who profess to have understanding. This same way of reasoning is proper for gospel-ministers at present, and will be so in all fu­ture time. But besides this, the scriptures being to them the only true source of know­ledge in the christian scheme of doctrine and practice, these eminently are the source also from whence they should fetch their reason­ings upon this head. They may, in this way, convey to their hearers "the truth as it is in Jesus;" and it should be their main study to do so. Having, by a due use of their rea­soning powers, always depending upon the divine guidance and help, collected from the scriptures a clear, distinct, and full idea of re­vealed truths, they should, in the same way communicate it in their preaching. They cannot be too strong and cogent in thus rea­soning from the scriptures, if, at the same time, they reason with perspicuity, and so as [Page 19] to be readily understood. It is, indeed, the best, the only proper way, in which they should apply to people to let them into "the light of the knowledge of the glory of God," as it has been manifested in the gospel-reve­lation.

SOME there are, I know, who have an ill opinion of the use of reason in matters of re­ligion. What, say they, has reason to do with revelation? It is unfit to be employed by gospel-preachers, and not worthy of the notice of gospel-hearers.

IT is readily acknowledged, it would be a great impropriety in christian ministers, and justly offensive, if they should substitute rea­son in the room of revelation, either by treat­ing chiefly upon meer rational subjects, or by making reason, not the scripture, the source of their arguings upon revealed truths. But it must, at the same time, be said, they cannot take a more effectual method to honor reve­lation, and render it profitable to their hearers, than by the help of reasoning to lead them into a clear, just, and thorough conception of its true meaning. 'Tis a gross mistake to imagine, that revelation ever was intended to supersede the use of reasoning in gospel-preachers [Page 20] with reference to it. How could they satisfy their hearers, that what they re­ceive as a divine revelation is not an imposi­tion on their understandings, but by the use of reasoning? Or if they have been before persuaded, and upon good grounds, that the revelation they receive, really came from God, how shall they let them into an appre­hension of its meaning, but by still reasoning with them? In what other way can they make it evident to them, that this, and not that, is its true sense? Nay, if reasoning is to be thrown by as useless, will not every sense that can be put on the scripture be equally proper? Yea, may not the most contrary senses be admitted at the same time, since reason only can point out the inconsistency between them? There is, in short, no way but this of reasoning to open the scripture, trace out the connection of its several parts, and ascertain precisely the sense in which this and the other part ought to be understood. Nor can ministers properly guard their people against any extravagancies, either in prin­ciple or practice, but by a due application to their understandings. This only will give check to wantoness in their imaginations; and unless they will hearken to what may be offered in a way of just reasoning, can they be [Page 21] hindered from following every idle fancy, till they have lost themselves in the wilds of falsehood and inconsistency.

MINISTERS, 'tis true, may, by their rea­soning, pervert the scripture; giving it a wrong sense, or so mixing corruption with the right one, as that the truth can scarce be discerned. But it will by no means follow from hence, that they must lay aside reason­ing as of no service in things pertaining to God and religion. The proper improvement of their being thus liable to misuse the noble power of reasoning is for people, on the one hand, not to esteem them "lords of their faith," and implicitly give credit to all that they say; but, looking upon them as frail, imperfect, and falible men, to receive noth­ing they deliver for truth, only as they are convinced it is so upon an impartial close comparison of it with the word of God: And for ministers, on the other hand, to keep as much as may be from all undue influence in the exertion of their reasonable powers. In order whereto, they cannot, in too serious and humble a frame of mind, put themselves under the guidance of the Spirit of truth in their enquiries into the mind of Christ as revealed in the scripture: Nor can they be too much [Page 22] upon their guard, either against that "fear of man," on the one hand, "which brings a snare," or that fondness for praise, and its pleasing appendages, on the other, which is equally dangerous. They should also be­ware of paying an undue regard to venerable names and writings, having recourse to the BIBLE as their ORACLE, their TOUCH­STONE, their ONLY SURE RULE of judg­ing, to the exclusion of all other composures of all kinds whatever. And they should re­pair to this sacred book with an honest mind, an upright intention to find the truth; and having so done, they should, in their reason­ings, set it before their hearers in an easy, and yet strong, point of light, as nearly as may be according to the purity and simpli­city in which it lies in the scripture itself.—

BUT 'tis time that I pass, from the manner, to the SUBJECT-MATTER of the apostle Paul's preaching. And this was, that "Jesus is the Christ"; that "he must needs have suffered, and have risen again from the dead."

THE first truth, I would mention as insist­ed on by Paul in his preaching, was, that "Jesus is the Christ"; that is, the Messiah pointed out in the writings of the old testa­ment, [Page 23] and prophesied of as the son of God, and Savior of men. This was a truth ne­cessary his hearers should know, an essential requisite in order to their being christians. He accordingly not only alledged, but clear­ly and fully proved to them, that that person, who had been spoken of among them by the name of Jesus, was "the Christ of God."

IT should be remembred here, the apostle Paul was now preaching to Jews, among whom there might be some proselyted Greeks, that is, Gentiles who had embraced the Jewish religion so far, at least, as to own the authority of the scriptures of the old-testement, Moses and the prophets. It was therefore "out of these scriptures," that he "reasoned with them" in proof that that "Jesus whom he preached was the Christ." Doubtless, in prosecution of his argument, he pointed their view to those passages in the sacred books, in which the promised Messiah was particularly described, and on purpose that he might be known and distin­guished from all others, when he should come; making application of them to Jesus, and showing their exact and punctual accom­plishment in him. And, as among the de­scriptive marks given in the old-testament of [Page 24] the Messiah, one was, that, in his day, and upon setting up his kingdom, "the eyes of the blind should be opened and the ears of the deaf unstopped; the lame man should leap as an hart, and the tongue of the dumb sing"; I say, as these miraculous works were to be wrought in the Messiah's day, we may be sure the apostle Paul enlarged in his rea­soning upon the wonders which had been done by Jesus himself, and by his apostles in his name, and by power communicated to them from him, in proof of his being the Christ, "he that was to come," as the re­deemer of Israel. And having made it indisputably evident, that, in fulfilment of the ancient prophesies, "the blind had received their sight, the deaf their hearing, the lame their feet, and the dumb their tongues"; and this, by a touch only of the hand, or the speaking of a word; not in a single instance or two, but in multitudes; not in the case of friends only, who might be suspected of design, but of strangers, ene­mies, any who happened to fall in the way of Jesus, or his apostles: I say, having clearly pointed out the fulfilment of the scripture-prophesies, in these miracles which had been wrought in the times of the gospel, by Jesus, or his apostles, his reasoning was little short [Page 25] of demonstration; and if his hearers were not convinced, it could not be for want of evidence, but the perverseness of their minds.

IT would not be mispent labor in the pre­sent ministers of the gospel, if they sometimes reasoned with their hearers in proof that "Jesus is the Christ." The state of things 'tis true, is quite different now from what it was in the apostle Paul's days. Those, he preached to, were, for the generality, strangers to the religion of Jesus, having scarce ever heard of his name. One of the first things therefore he had to do was, to convince his hearers, upon the foot of reason­able evidence, that "Jesus was the Christ." This was "the corner-stone" he had to lay. And till this was laid, in vain must he have endeavored to raise the gospel-superstructure. Those we commonly preach to are christians in name. They profess faith in Jesus as the Christ, and receive his religion as what came from God. It is not therefore necessary, that, "leaving the principles of the doctrines of Christ," we should mainly endeavor to "lay again the foundation of faith" in a proof of the divine mission of that Jesus whose religion we preach: Tho' if the evi­dence for this truth was oftner set in a clear [Page 26] and full point of light before our hearers it would not be a needless labor. It could do no hurt to "the strong in faith;" and it might be beneficial to those of another cha­racter. It would happily tend to confirm the weak, and establish the wavering. Where the faith of any was nothing more than the effect of education and custom, it might fix it upon its proper basis, and render it not easily liable to be subverted. And, above all, it might convince unbelievers, if it may be supposed any such there are among us; at least, it would make it appear, that the faith of christians was not owing to their credulity; but that they had good "reason for their hope," as founded on the gospel-revelation.

ANOTHER truth the apostle Paul enlarged on was, "that Christ must needs have suf­fered." The great thing that hindered the Jews, who were now his auditors, from be­lieving in Jesus as the Christ, was, his having suffered death. "Christ crucified is accord­ingly often spoken of, in the new-testament-books, as "a stumbling-block to the Jews." They expected the Messiah would appear a mighty temporal deliverer; conquering their enemies, and making them the greatest and most flourishing kingdom in all the world. [Page 27] But, as "Jesus of Nazareth," instead of as­suming the pomp and grandeur of an earthly king, submitted to a suffering life, and an ignominious death, they were "offended." This was "the stone of stumbling, and rock of offence," or, in more plain words, the great obstacle in the way of their faith. The apostle Paul, in order to remove away this ground of offence, "reasoned with them out of the scriptures" upon the necessity of the cross of Christ; "opening and alledging, that he must needs have suffered," that is, according to the prophesies of the old-testa­ment, which could not otherwise have re­ceived their accomplishment. He may be supposed to have reasoned with them after some such manner as this. It may be stum­bling to you to hear Christ preached as one that has been crucified and slain; but it "behoved Christ to suffer," it was really a matter of necessity that he should die. Your own scriptures speak of his sufferings and death. Those very writings which you own had their original from God, declare, that "the Messiah should be cut off." He must needs therefore have died. He could not have been the Messiah, if he had not. This very thing, in the character of Christ, his suffering death, at which you are offended, [Page 28] is what must have been. The writings of Moses and the prophets rendered it necessary. Your rulers, it is true, were instrumental in his death; but they were so "because they knew him not, nor yet the voices of the pro­phets which are read every sabbath-day;" yea, "these they fulfilled in condemning him."

NOT that the apostle Paul contented himself meerly with speaking of the suf­ferings of Christ as a necessary fact, according to the prophesies of scripture. He would have been very deficient in his discourse, if he had gone no further. Without all doubt, he took care to let his hearers into the grand design of the death of Christ; representing its necessity as an expedient contrived by the wisdom of God to atone for the sins of men, and in this way to procure their pardon. For this also was pointed out, though ob­scurely, in the old-testament books. The sacrifices under the law, the expiatory ones in special, were, in the view of God, and the design of their appointment, prefigurations of the death of Christ, as an offering and sacrifice to atone for transgression. And Paul, as he might with propriety and force, probably spake to these Jews concerning the legal sacrifices in their reference to Christ as [Page 29] types and shadows, which must have been answered in him as the great propitiation for the sins of men. And, as it was particu­larly prophesied by the prophet Isaiah, that "he should be wounded for our transgres­sions, bear our iniquities, and make his soul an offering for our sins;" and by the pro­phet Daniel, that he should "finish trans­gression, make an end of sin, and bring in everlasting righteousness;" he, doubtless, in his reasoning from these texts, opened to them the great gospel-doctrine of "forgive­ness through the blood of Christ." He did not meerly alledge and prove, that Christ had "suffered according to the scripture;" but that he "suffered for sin, the just for the unjust," that God might, in a way honorary to his perfections and government, dispense forgive­ness to the sinful sons of men. In a word, he so reasoned upon this subject of Christ's death, and the necessity of it, as to open to his hearers those great gospel-truths which are connected there with, and dependent thereon, as the basis of our hope in the divine mercy for pardon and salvation.

AND in this way ought gospel-ministers in these days to preach upon the sufferings and death of Christ. 'Tis not enough to tell peo­ple, [Page 30] that he "became obedient to death, the death of the cross;" or that, by dying, he confirmed the truth of the christian revela­lation, and gave a perfect pattern of suffer­ing graces. These things, it is acknowledged, are truths, and proper to be preached, and in their place ought to be preached. But they are truths of small importance in comparison with the great doctrine of "remission of sins," as founded on the "propitiation" made for them by the "blood of Christ," when he was nailed to the cross. This was the grand point aimed at, by the wisdom of God, in the sufferings and death of his son Jesus. And 'tis this that takes off the scandal of the cross, and represents it as the result of the allwise counsel of the merciful God for the pardon of sinful men.

IN fine, another thing "opened and al­ledged" by the apostle Paul, in his preaching was, that "Christ must needs have risen again from the dead." He probably placed before the view of his present hearers the evidence of the truth of the fact. This he did, when he preached upon the same subject to the people at Corinth. We have, from his own pen, a recapitulation of the proofs he offered for their conviction upon this head; as you [Page 31] may read at large in his first epistle to them, the fifteenth chapter towards the beginning. But, besides the truth of the fact itself, he enlarged on the scriptural necessity of it; making it indisputably clear, by his reason­ing, that he "must needs have risen from the dead," that the ancient prophesies fore­telling this event might have their accom­plishment. It would be needless, though it might be easy, to point out the particular texts, in the sacred books of the old-testa­ment, it is probable he argued from. The sum of his reasoning might be to this effect. Let it not be thought an incredible thing among you, that Christ, after he had been dead, was raised again to life. His death and resurrection were inseparably connected with each other in the plan of God, accor­ding to your own scriptures. The Messiah was "first to suffer, and then," by rising from the dead, "to enter into glory." He could not have been the Christ of God, the Messiah described in the writings you ac­knowledge to be of divine authority, if what I preach to you is not the truth. By his suffering death, you have a full completion of those scripture-prophesies, which must have been fulfilled.

[Page 32] NOR did the apostle treat of the resur­rection of Christ meerly as a fact, or a fact in completion of the scriptures; but, if we may judge from his preaching upon this same article at other times, he considered it as a truth essentially connected with the honor of Christ, and the peculiar important doctrines of his religion. If Christ is not "risen from the dead," he was not the son of God and Savior of men in reality and truth, but in pretence only.—If Christ is not "risen from the dead," we are "yet in our sins;" as his death was not an atonement for them, to which God has testified his acceptance.—If Christ is not "risen from the dead," he could not be "the first fruits of them that sleep in him," the given pledge and assurance of their resurrection to a glorious life that shall never have an end.—If Christ is not "risen from the dead," he is not exalted at the right hand of God in heaven; he does not appear there as our advocate with the father, whom he heareth always; he is not the authorised king and judge of the world; nor is there any good reason to expect, that any of the sons of Adam shall be rewarded or punished by him, "according to their deeds done in the body." In short, if Christ is not "risen from the dead," the whole [Page 33] gospel-scheme of salvation is a nullity. He "died in vain"; our "faith" in him as the Christ "is vain"; and so is our "faith in any of the doctrines of his religion.

IT cannot be supposed, that the apostle Paul, an extraordinary messenger of God, should; in treating on Christ's resurrection from the dead, neglect to "open" this doc­trine in its necessary connection with those great truths of christianity, which are de­pendant on it. We may besure, he not only affirmed, and proved, that that Jesus, who was once dead, is now alive; but that he is alive in heaven, the approbated Savior, and authorised intercessor, king and judge of men, by whom they will all be raised from the dead, and made happy, or miserable, in another world, as their character in this has been either good, or bad.

AND "Christ risen from the dead," with the great truths comprehended in it, are still necessary to be insisted on by those who are gospel-preachers: Nor will they deserve this name, if they seldom, or in a cursory way only, make them the subject of their dis­courses. These are doctrines that eminently reflect honor on Christ, and they enter deep [Page 34] into the scheme of divine mercy as it relates to man. They ought therefore to be the frequent theme of the pulpit. It will not suffice, that they are mentioned only now and then, as it were by the bye; but they should often be enlarged on as truths highly worthy of the attention of hearers, and that need inculcation that their faith in them may be well rooted and established. For their re­demption is as truly dependent on a "a risen and glorified" Christ, as a "crucified" one. They could no more have been saved with­out the one than the other.

ONE of the brightest patterns of good preaching, both as to its MANNER and SUB­JECT-MATTER, has now been plainly, tho' imperfectly, set before you. And it would be easy to show, wherein we might all receive benefit from it, whether we sustain the cha­racter of speakers, or hearers. But the time obliges me to confine what I would further say to the person, who may presently be se­perated to the gospel-ministry, and to the christian society of which he is to take the charge.

IT was, Sir, with a more special eye to you, devoting yourself this day to "the ministry [Page 35] of the word," that I selected for improve­ment the noble pattern of good preaching that has been brought to view. Permit me to recommend it to your imitation. The copy was set by an apostle of Christ, one immediately commissioned by him, and that all along acted under his extraordinary guidance and direction. While therefore you conform yourself to it, you will approve yourself a good minister of Jesus Christ. You cannot, speak to your people upon more proper sub­jects than those that were the main scope of Paul's preaching. Your hearers indeed are christians by profession; for which reason, you may, ordinarily, in your discourses, take it for granted, that they are believers in "Jesus as the Christ:" Though, if you sometimes enlarged on the evidences of this foundation-truth, it might be of good ser­vice. But you cannot dwell too much in your preaching upon the death and resur­rection of Christ. They are truths of essen­tial importance in the religion of Jesus. And they are comprehensive ones also; for they include in them the whole doctrine of the gospel. It should be your great business to unfold their meaning in its just latitude; and if you do this from the scriptures, making them your guide and rule, in all your reasoning [Page 36] upon them, you will declare to your people "the whole counsel of God" relative to their salvation; for it is all summarily contained in these articles; it is all deducible from them, and it has all been actually deduced by the sacred penman, in the new-testament-books.

You will imitate the great apostle of the Gentiles in the manner of your preaching al­so; making it your principal care to apply to the understandings and consciences of your hearers, and not to their passions and affections. You possess the intellectual powers in too great a degree to be in danger of turn­ing them off with loose, unconnected, empty harangues, which, if they should give heat, can convey little or no light; nor would they be easy under such preaching: They have been too much used to another and more excellent way to be so. This may pos­sibly appear a disadvantage; you may be ready to think it had been better had it been your lot to succeed one not so distinguished as Doctor MAYHEW was known to be for his talents as a preacher, and that made so con­spicuous a use of them; but it may be of service to you, it can't fail of being so, if you improve it as a stimulus to excite your [Page 37] ambition, and animate your endeavors to ex­cel as he did. With the apostle Paul, he considered his hearers as intelligent agents, and made it evident he entertained this opi­nion of them by forming his discourses so as to enlighten their minds in the knowledge of what he himself really believed, from the scriptures, to be "the truth as it is in Jesus" without adulteration. Go you, and do like­wise; making it your care, in preaching, not so much to warm the affections of your hearers, as to touch their hearts by the light of truth, fetched from the scriptures as nearly as may be in its original purity. After the example of inspired Paul, disdain the use of craft to raise a useless, however pleasing, heat in their passions; and allow not yourself to substitute "wisdom of words," either in your compo­sures, or the delivery of them, in the room of that scriptural, rational light, without which heat in the passions will do no good; yea, should it be raised to too great an height, it would rather tend to make men wild, than religious; as has too often been the case in fact. Let your "reasonings out of the scriptures" be delivered from a heart deeply impressed with a serious sense of the infinite importance of gospel-truths; and you will then naturally speak in the best [Page 38] adapted, and most powerful manner, to ex­cite affection, so far as it can be serviceable to any of the purposes of real christianity.

AND you would do well to remember, that the apostle Paul was as bright a pattern of GOOD LIVING, as of good preaching. Often take a view of his character in this point of light. And if, by being a "a fol­lower of him as he was of Christ," your conduct is such as that you may be able to appeal to the consciences of your people, and say as he could, "you are witnesses, and God also, how holily, and justly, and un­blamably, I have behaved among you," it would establish in their hearts a reverential love to you, and tend, more powerfully than you may be ready to imagine, to give life and efficacy to all your applications to them, whether public or private.

THE effect of your mission this day is a secret "hid in God." It may eventually turn out an occasion of making "hard hearts harder, and blind eyes blinder." An affecting thought this! but should not be too discou­raging. Prophets and apostles have mourned, that they should "labor in vain, and spend their strength for nought:" Yea, our Master and [Page 39] Lord had reason to adopt that language of the prophet Isaiah, "who hath believed our report? and to whom is the arm of the Lord revealed?" Even an unsuccessful ministry should not therefore lie with two great weight upon your mind. But our hope is; that you are sent of God to be his instrument in beginning, and carrying on, in multitudes, the work of grace in this world, that they may be formed to a meetness for "the un-incorruptible inheritance reserved in heaven for them." "For this cause, we bow our knees" in humble prayer "to the God and Father of our Lord Jesus Christ;" and, I doubt not, this great assembly unite as one in saying, AMEN, so be it, O Lord! But whether your success in the gospel-ministry is great, or small; whether few are saved by means of it, or many hardned; if you are faithful to Christ, and to the souls committed to your care, you will assuredly "be glorious in the eyes of the Lord."

Go forth, my son, in the strength of God. He that sends you has said for your encou­ragement, "lo, I am with you alway." And if the great Savior is present with you to support, comfort, and help you, what should dishearten you? Let nothing move you from [Page 40] the path of duty; yea, "count not your life dear to you, so you may but fulfil the mini­stry you have received of the Lord Jesus;" and he will, in the day of his appearing, pro­nounce you, before the general assembly of angels and men, "a good and faithful ser­vant," and "crown you with glory, honor, and immortality, in the kingdom of his father."

I NOW turn myself to the christian society▪ who usually worship God in this house. Brethren, as we lately mourned with you under the rebuke of heaven, which awfully bereaved you of your pastor, highly esteemed for the eminency of those gifts with which it pleased the Father of Spirits to furnish him for the work of the ministry, we now par­take of your joy in that goodness of the great "head over all things," which has given you, with so much unanimity, peace and love a­mong yourselves, another pastor, as we trust, "after his own heart," one who is so well qualified to "reason with you from the scriptures" upon the important concerns of your souls salvation. Receive him as sent to you from Christ, "not to have dominion over your faith," but to be "the helper of your joy." Cultivate the affection you bear [Page 41] towards him; and, while he acts in cha­racter, as we trust he will, let it discover its increasing strength and fervor in those offices of christian kindness, which may render his life comfortable and pleasant to him. Bear with his infirmities; for, in common with others, he is a partaker of frail humanity. Cease not to make men­tion of him in your applications to the throne of mercy: He needs your prayers, he desires your prayers. Be upon your guard against evil surmisings against him, taking rise either from your selves, or others; and keep at the utmost distance from all needless and unjust prejudices: for nothing will more unhappily tend to obstruct his usefulness among you. Be constant in your attendance on his public administrations. Let your ears be ever open to his reasonings with you; but make it your practice to compare them with the scripture, and do not suffer yourselves to be influenced by them; only as you perceive their agreement with that sacred and only test of christian truth. Call nei­ther him, nor any man on earth, "your master;" for you have "a master in hea­ven, even Christ:" and he is the only one [Page 42] you may unreservedly submit to. Above all, let your profiting under his ministry appear to all around you. Should he per­ceive no good effects of his labors among you, it would be an occasion of "great heaviness, and continual sorrow in his heart;" but should he be able to say, these and those "I have begotten" to new­ness of life "through the gospel;" these and those, who were before born to God, are daily making progress in the life of grace, growing more and more up to "the fulness of the stature of men perfect in Christ," it would give him both plea­sure and vigor in doing the work, God is committing to his care. He would, in this case, need no commendation from you; you would appear in the world living evi­dences of his serviceableness as a good offi­cer in the kingdom of God: And what is much more, you would be his "joy, and crown of rejoicing, in the presence of our Lord Jesus Christ, at his coming."

"AND now brethren, we commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified."

[Page 43] AND may "the God of peace that brought again from the dead our Lord Je­sus, that great shepherd of the sheep, thro' the blood of the everlasting covenant, make us all perfect in every good work to do his will; working in us that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever, and ever."

AMEN.