1. They must not make themselves the matter of their preaching; i. e. the doctrines they deliver, must not be their own : They must not deliver their private opinions, for gospel truths: They must not advance their own sentiments, instead of the word of God. The matter of our preaching must not originate with ourselves, but be derived from the fountain of all truth, the sacred Scriptures. The injunction upon us is, "preach the word," 2 Tim. iv. 2--the pure, uncorrupted word of God. We must be able to say, with respect to the doctrines we deliver, as the apostle did of the holy sacrament of the supper, though indeed in a lower sense; "that which I have received of the Lord, deliver I unto you." 1 Cor. xi. 23.

Not that we are to confine ourselves to the very words of Scripture, in our public instructions. It is our business to open and explain the sacred oracles, and to deduce from them those truths and duties, which we lay before our people. In order to do this with propriety, we must be great students in the holy Scriptures; be intimately acquainted with them. It is not enough that we be superficial readers of our Bibles; or that we commit many passages of them to memory. We must labor to discover the harmony, and connection of the inspired writings, comparing one part with another, that they may mutually illustrate each other. Scripture is the best interpreter of Scripture.

Ministers must not expect to be led into the knowledge of all truth, by the immediate teachings of the Spirit of God, as the apostles were, without any study or pains of their own. To look for this, is the height of error and enthusiasm. We do not, however exclude, or slight the ordinary teachings of the divine Spirit. When we improve our rational powers and capacities, in the best manner we can, in searching the Scriptures, we ought to pray for the guidance and illumination of the Spirit of God, to assist and sanctify our reason; to open our understandings, to admit the cheering rays of sacred truth; and to close them against the false and dangerous glare of error and delusion. In this way, we may justly hope God will succeed our studies, and enable us to collect together, in a due consistency, those important articles of truth and duty, which are to constitute the matter of our sermons.

The word of God must always be considered as the touchstone of truth: We must yield ourselves to the guidance of it, and readily follow it whithersoever it leads us; though it should be to give up some opinions, which we received by education, or to embrace others, against which we might be prejudiced, in the same way. We must not force it, by wresting and torturing, to say what we would have it, in order to vindicate sentiments we are fond of; but hear, with the greatest impartiality and reverence, whatever it speaks, and from thence collect the matter of our discourses.

2. Ministers must not make themselves the end of their preaching. They must not be governed by selfish and sinister views. They must not principally seek secular gain, or popular applause.

They ought not to undertake the work of the ministry, at first, nor continue in it afterwards, with a view to procure a support, or to make an estate. A comfortable subsistence, indeed, while they preach the gospel, is what they may justly expect. Their great patron, under whom they hold their commission, and whom they serve, "hath ordained, that they who preach the gospel, should live of the gospel." 1 Cor. ix. 14. But this is very different from making secular gain, the principal spring of action, in this great work. This the apostle expressly forbids, when writing to Timothy "Take the oversight of the flock; do the work of an evangelist; not for filthy lucre's sake, but of a ready mind." 1 Tim. iii. 8.

Nor is a desire of popular applause and reputation among men, to be the governing aim of Christ's ministers, in preaching his gospel. They must not decline such a manner of preaching, as is best adapted to edify and profit their hearers, through fear of giving offence. They should not aim at such a pompous style, or such a fashionable method of composing their sermons, or such a showy way of delivering them, as is suited rather to gratify the ear; to please the fancy; and to secure to themselves the character of men of shining abilities; than to convey the weighty truths of religion to the heart and conscience, with life and energy. And as to the matter of their preaching, they must not insist principally on such subjects as are most pleasing to their people, barely because they are so, to the neglect of others, equally useful and important. They ought not to confine their discourses to such topics, as they can treat on with greatest ease, and so as to obtain greatest reputation. They must not neglect any useful religious truth, because it is disrelished by their hearers, or through fear of losing their commendation. Unpopular doctrines must be delivered. They must not "shun to declare all the counsel of God," Acts xx. 21; but readily deny themselves, and sacrifice their own reputation, if thereby they may be more likely to edify their hearers; honor their divine Master; and build up his kingdom.

It is far from being unlawful for ministers to desire the esteem of their people, and a good character. They should endeavor to please, though not depart from the known path of duty, in order to do it. The great apostle Paul desired "to please all men for their good to edification." Rom. xv. 2. And in small matters, "became all things to all men, that he might gain the more." 1 Cor. ix. 19.

But the Christian religion ought to raise all its professors, and especially all its ministers, above the undue influence of popular

applause, or any great fondness for it. The approbation of God, and of their own consciences, should have principal weight with them. Possessed of these, they should pass calmly through evil report, as well as good. The apostle, in preaching to the Corinthians, a people of polite literature, and refined education, might undoubtedly have gained much greater reputation and applause among them, by discoursing on certain topics, suited to their taste and humor, than by confining himself to the plain doctrines of salvation, by faith in a crucified Saviour. Yet he says, "I determined not to know any thing among you, save Jesus Christ, and him crucified." 1 Cor. ii. 2. In imitation of him, our principal aim should be, to exalt Christ, and not ourselves.

In the sense given, I take it, gospel ministers are prohibited preaching themselves. The text leads me,

II. In the second place, to consider what they are to preach; viz. "Christ Jesus the Lord."

Christ is the great subject of gospel preaching. All the lines of Christian doctrine meet and centre in him. This is evident, both from the examples and directions of the first inspired preachers.

Here it may be expected, I should attempt to show, what it is to preach Christ. To do this fully, would carry me through a very large field, and require more time than can be allowed to the present discourse. I shall give some general explanation of it.

To discourse on Christ's person, and mediatorial offices-his glorious example-and his divine instructions, may include the main things intended, by preaching him.

1. In their preaching, ministers must treat on the person, and mediatorial offices of Christ. On his person as the Son of God incarnate, in whom the divine and human natures are united. This is a mysterious doctrine. To explain the manner of this union, may be beyond the power of any finite intelligence. It is an article of divine revelation, that "the Son of God was made flesh, and dwelt among us," John i. 14; and that in this complex nature, he acted the part of a Mediator between God and sinful men, in order to reconcile his honor, and their salvation. We are bound to give it a place, in our ministerial instructions, according to its importance, in the Christian scheme of our redemption. This will lead us to treat of the covenant of redemption, between the Father and the Son, in the days of eternity-To treat of the covenant of grace, established in Christ, the Mediator and surety of it-To treat of the seals, promises and blessings of that covenant-To explain the design of Christ's coming into the world; which was, in general, to vindicate the honor of God's law and moral government, and make way for him to pardon those

that have broken his law, and opposed his government, and receive them to favor, without the equity and goodness of either being impeached. This honor he did to the law, by yielding an active obedience to it, and by bearing the curse of it. "He magnified the law and made it honorable." Isa. xlii. 21.

The several mediatorial offices of Christ are to be opened and explained, in the preached gospel. Perhaps the apostle had reference to the three leading ones, of a prophet, a priest, and a king, in speaking of him, as Christ Jesus the Lord.

Christ signifieth anointed. It may here particularly point at his prophetical office. He was anointed, and sent into the world, to be a prophet: As such, he was promised in the Old Testament. "A prophet shall the Lord your God (said Moses) raise up unto you, of your brethren, like unto me, him shall ye hear." Deut. xviii. 15. He was what Nicodemus called him, "a teacher come from God." John iii. 2. He several times, speaking of himself, refers to this office. "I am come a light into the world. No man hath seen God at any time. The only begotten Son which is in the bosom of the Father, he hath declared him." John . 18. This office, his ministers are to explain. They should lead their people to consider him as an infallible instructor, who teaches the way of God in truth: And that he doth this, not only by the word of revelation, which was penned under the guidance of his Spirit; but also, that by the same Spirit, he operates on the minds of men, opening them to understand the Scriptures, and to admit the great truths which they contain, with a sanctifying power and influence; whereby they are "brought out of darkness into marvellous light, and made wise unto salvation."

Jesus signifieth a Saviour. So much is intimated by what the angel said to Joseph, relating to Mary his espoused wife : "She shall bring forth son, and thou shalt call his name Jesus, for he shall save his people from their sins." Matt. i. 21. This name may point, more particularly, at the office of a priest. The explanation of it, is an important part of a gospel minister's duty. This will lead him to treat of Christ's death and sufferings, as a sacrifice of atonement for the sins of men; and to illustrate the great doctrine of the satisfaction he made to the law and justice of God, which is the meritorious ground and foundation on which sinners are pardoned, justified and saved. It will lead him to treat of his resurrection from the dead; his ascension into heaven; and his prevalent intercession at the right hand of God, in behalf of those who approach the throne in his name. He will teach his people, that "Christ died for our sins, according to the Scriptures

that he bore our sins, in his own body on the tree-and that, through him, God is reconciling the world unto himself, not im

puting unto them their trespasses." 1 Cor. xv. 3. 1 Peter ii. 24. 2 Cor. v. 19. He will endeavor to lead the eye and faith of his people to this crucified Jesus; to trust in his righteousness alone, for justification and life.

Lord is a term denoting power and authority. Ministers are to own and preach "Christ to be Lord." They are to explain his office as a king; "to whom all power in heaven and earth is committed "who is anointed " King upon the holy hill of Zion.” Psalm ii. 6. And who is "head over all things to the church.” Eph. i. 22. In doing this, they should endeavor to lead the faith of their hearers to him, as one "able to save to the uttermost all that come to God by him." Heb. v. 25. Able to renew and change their hearts-to vanquish all their enemies to defend them amidst all the dangers of the Christian life and warfareand at length, to make them conquerors, and more than conquerors, over every thing that opposes their salvation. They must represent him as clothed with supreme authority; whose it is to give law to his church; to rule and govern it; to whom all Christians are bound to yield humble submission, and unreserved obedience; and to whom we must all give account, as our supreme and final Judge.

Preaching Christ Jesus the Lord," includes such a representation of him in his mediatorial character; in which he appears an all-sufficient Saviour; infinitely amiable; and happily suited to our circumstances and wants; as ignorant, guilty, depraved creatures. As such, we should endeavor to hold him, an object of faith and love; of hope and trust.

2. Preaching Christ includes an explanation of his glorious example; recommending it to the imitation of all his followers. By his holy life, he hath done honor to God's law, yielding a most perfect obedience to it. He hath given a shining pattern of all Christian graces and virtues. Hereby practical religion is set in the most engaging light; in the most striking attitude. No part of his life, but what was exemplary and instructive. It is an important and delightful part of a minister's business, to point out the beauties and excellencies which dignified and adorned his whole temper and behavior. This subject is as copious and large, as it is useful and entertaining. This will lead the Christian preacher to speak of the wonderful meekness and gentleness of Christ, which he discovered amidst the greatest provocations and abuses; on account of which he is properly styled, "the Lamb of God." John i. 29. This will lead him to discourse of his admirable patience, both under pressing trials, and while waiting for the accomplishment of his brightest hopes and prospects.

His surprising humility and condescension, will also be a frequent subject of his discourse. And oh, how instructive and