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should think, for any visits, but such as are pastoral; by which I mean those, that, being improved for the purpose of giving religious instruction or advice, contribute to the great object of his sacred office.

No man, and least of all, a minister, can be justified in wasting his time. He has, therefore, no leisure to enter curiously into the concerns of other men, further than pastoral duty may require. Nor unless impelled by hard necessity, can he be justified in prosecuting any employment foreign to the ministry.

So far as the Christian temper prevails, it will produce a happy union of gravity and mildness. The absence of either of these implies a very injurious defect in the character of a religious instructor.

"He bore his great commission in his look;

"But sweetly tempered awe, and softened all he spoke !"

How these virtues were exhibited in the ministry of St. Paul, will appear from the following passages: Ye are witnesses, and God also, how holily, justly and unblamably, we behaved ourselves among you. Ye know how we exhorted and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you to his kingdom and glory. We were gentle among you, even as a nurse cherisheth her children.

III. At a time, when peculiar boldness is indulged in theological speculation, any minister of Christ may be called upon to defend what he believes to be the faith, once delivered to the saints. To do this with ingenuity and triumphant success, may appear to him the principal thing-all indeed, which is entitled to regard. But, let it be remembered, that intellectual abilities are perfectly distinct from the Christian temper. The latter is that more excellent way, in comparison of which there is little value even in the possession of miraculous powers. It is perfectly possible, that an able defence of what are justly denominated the vital principles of Christianity, may ex

hibit a state of feelings, over which these principles have little or no control. Persons may contend for the mastery, not less on religious subjects, than in other species of controversy. When the leading doctrines of Christianity are defended with an irreligious temper, the injury is twofold; first, the irritation, which will thus be produced in the mind of an opponent, will tend to close the avenues, at which conviction might otherwise enter; secondly, he will conclude, not justly, indeed, but with great plausibility, that principles, whether true or false, can have little value, which have done nothing towards subduing the pride or passion of one, who defends them. Every theological disputant must be constrained to acknowledge, that ungoldly feelings, so far as they prevail, are more criminal in himself, than in his adversary; for this obvious reason, that he professes to have better views of divine truth, which enable him. more distinctly to perceive his duty. He acts, therefore, by his own acknowledgement, in opposition to greater light, and stronger obligations. However pacific the spirit which Christianity breathes, it does by no means condemn all theological controversy. There may be circumstances, in which it will be our duty, not only to contend, but to do it earnestly. Thus far we have apostolic authority. The same authority further asserts, that he who striveth, is not crowned, except he strive lawfully. The temper of Christ must be displayed by those, who defend his doctrine. They are bound to act with all candor, probity, and fairness. If a man has fallen into gross and dangerous error, he has not thereby lost those rights, which are common to every rational being. We are bound to speak nothing but truth concerning him. If we are required to feed an enemy, when hungry, and clothe him, when naked, we are surely bound not to treat an opponent with injustice. If he has talents, or learning, or suavity of temper, or maintains an irreproachable moral character, for these qualities he is to be allowed full credit. Nor are his faults to be mentioned with greater severity, than similar failings, when they appear in persons of better sentiments. No undue advantages are to be ta

ken of such a person. The cause of Christ does not require to be supported by unjustifiable means. To proceed fairly is not only a solemn duty, but it is even at present advantageous. Any persons, who pretend to be wiser than God, and would defend his holy doctrines by any other measures, than by those, which he allows, will eventually find, that they are injuring the very cause, which they profess to uphold, and will be convinced, "that the foolishness of God is wiser than man, and that the weakness of God is stronger than man."

Christians never do more for the interests of truth and the honor of God, than when they manifest in their treatment of all classes and denominations of men, a reverent regard to Christ's commandments. Such a regard implies unyielding integrity, and caution not to be injurious even to an enemy. This temper was most happily displayed by the first preachers of Christianity We are not, saith the apostle, as many, who corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ.

We have now made those few remarks, which were intended under the three divisions, mentioned at the beginning of this discourse. Many important ideas, nearly connected with the subject, but not mentioned, will present themselves to the mind of every reflecting hearer. To the remarks, which have been made, we ask no greater attention, than, upon examination, their truth and importance may be found to require.

My brethren, your pastor is cautioned in the words of the text to give no offence in any thing, that the ministry be not blamed. Permit me to warn you of the danger of receiving offence,―of stumbling as to religion, on account either of his fidelity or his imperfections. If you conceive prejudices against the gospel either from the virtues or the errors of its advocates, the consequences as to your spiritual interest, may be most unhappy; and they may be eternal. Religion is immutable. It is independent both of your pastor and you. Its excellence is not tarnished, though he should disgrace it. Its truths are not invalidated, though you should reject them. In whatever man

ner it is preached by him, or received by you, it is that, by which you will both be judged at the last day.

A long suffering God is now using means to enlighten and reclaim sinners. If this object is not effected by the instrumentality of one, it may be by that of another. But, in the state, to which we are going, means are at an end, probation ceases, and character becomes immutable. Be persuaded then to receive and embrace the word of reconciliation. Reject no longer the Son of God: Refuse not Him that speaketh, whose voice once shook the earth: but now he hath promised, saying, yet once more I shake not the earth only, but also heaven.

SERMON XII.

WAR AND PEACE.

PSALM 72: 7. In his days shall the righteous flourish and abundance of peace, so long as the moon endureth.

THIS Psalm, it is believed, refers to Solomon, as typifying the Messiah. In colors of uncommon beauty, it portrays the blessings of good government; blessings which will never be fully enjoyed, till "the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ."

In the present discourse, the following arrangement will be observed. After showing, that war is a calamity, both extensive and severe, I shall attempt, from the text and other passages of Scripture, to return an answer to this inquiry: Shall the sword devour forever?

War is a calamity of very wide extent. Originating in the depravity of the human heart, it is likely to prevail, wherever there are human beings, in whom this depravity is unsubdued. Accordingly we find, that war has been common in every age, and among all nations, whether barbarous or refined. Conten. tion began, even before the civil state could have been formed. It commenced in the first family, and during the life of our first parents. Abel was slain by the hands of a brother. As the number of human beings increased, similar enormities became more common. As a reason why God destroyed all flesh by a deluge, it is recorded, that the "earth was filled with violence." It is probably in reference to this, that God immediately after the deluge, with so much solemnity, prohibited the wanton destruction of human life: And surely your blood of your lives will I require. At the hand of every beast will I require it; VOL. II.

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