SERMON XIX.

MINISTERIAL FIDELITY.

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

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

wheat? saith the Lord. -JEE. xxiii. 28.

"The

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

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

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

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

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text.

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

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

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

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

end in the creation and redemption of the world. If the word of God itself be profitable, then all its doctrines and duties are profitable; and ought to be explained and inculcated in their nature, connection, extent, and importance. It is strange, indeed, that any suppose that the best way of preaching the gospel is to inculcate its duties, and pass over its doctrines in silence. This is so far from preaching the whole gospel, that it is not preaching half of it; nor even any part of it. There can be no gospel duties, detached from gospel doctrines. It is, therefore, the indispensable duty of ministers to exhibit the whole gospel, and illustrate as fully as possible all its doctrines and duties in their proper order, connection, and full extent.

4. They must preach the word of God plainly, as well as fully. It is more difficult, as well as more important, to preach plainly, than many are apt to imagine. They should always preach so as to be understood; but they cannot be understood by the great majority of their hearers, unless they use proper words, arranged in their usual, natural, and proper order. The language of the sacred writers is at once pure, simple, energetic, and plain to the least, and pleasing to the most cultivated minds. Christ preached as he conversed, with peculiar perspicuity. Paul imitated his example. He said he had rather speak five words which were easy to be understood, and edifying to common christians, than ten thousand which they could not understand, and which could do them no good. But there is a plainness of method, as well as of language, which is necessary, in order to preach instructively and faithfully. Preachers may use plain words, and yet throw their thoughts and sentiments together in such a desultory and irregular manner, that it will be very difficult for any to catch their meaning. No man can speak intelligibly to any audience, without previously proposing in his own mind some definite subject, and some definite mode of treating it. Though Fenelon and some other celebrated writers on public speaking, recommend a concealed method, and reprobate the practice of mentioning the leading topics and general divisions of a discourse, yet this seems calculated to excite attention, more than to convey instruction. The perspicuity or transparency of a discourse principally depends upon a lucid order and natural arrangement of ideas. And for this reason, it seems proper that the preacher should expressly mention his main design, and the method in which he intends to accomplish it. This will greatly assist his hearers in understanding and retaining his discourse. Allowing Fenelon to be correct, in representing the whole business of the preacher to consist in proving, painting, and moving the passions; still the best way to effect all these purposes in the same

discourse is to divide it naturally, and to mention the heads distinctly. This is evidently the best method in a didactic discourse. And when a subject is of a more practical nature, it is no less necessary to observe a strict order and connection through the whole. It is a question whether it ever be proper to neglect or conceal a method in treating upon any subject whatever, since every subject ought to be treated plainly and instructively. There is no point, perhaps, in which preachers are more apt to fail, especially at the present day, than in the want of perspicuity. Some seem fond of preaching immethodically, that they may more smoothly and imperceptibly pass over, or but slightly touch upon, the most important doctrines of the gospel, which require explanation and proof. Such superficial preaching is better suited to please than to instruct. But Paul avoided all art and disguise in preaching. "We have," says he, "renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God." So that, as he adds, "If our gospel be hid, it is hid to them that are lost." This example all will follow, who mean to preach the gospel plainly and faithfully, for their own sake, and for the good of their people.

5. Fidelity requires ministers to preach the gospel in its purity and simplicity. They have no right to mix their own crude and confounded opinions with the revealed truths, which they are commanded to deliver. The teachers under the law were addicted to corrupt the pure word of God by their idle dreams and vain conceits. This is plainly intimated in the text. "He that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord." Truth mixed with error, is like wheat mixed with chaff; and every one knows that wheat is totally unfit for use until it is separated from the chaff. Truth mixed with error, is often more dangerous than mere error alone. There was nothing which Christ more severely reproved the Scribes and Pharisees for, than their mixing truth with error in their false glosses and gross perversion of scripture. They explained away the important truths of the Bible, and palmed their own dreams and imaginations upon the minds of the people, instead of teaching the pure commandments of God. Soon after Christian churches were planted, there arose false teachers, who mixed the absurd opinions of the heathen philosophers with the pure doctrines of Christianity. This gave occasion to the apostle to exhort Timothy and Titus, not to give heed to fables and endless genealogies; but to shun pro