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LETTERS TO YOUNG MINISTERS.*

LETTER I.

BRETHREN AND FRIENDS,

THE subjects on which I propose to address to you several familiar Letters, are those which are always interesting to ministers of the gospel, and, as I conceive, specially so at the present day. I have been particularly inclined to an undertaking like this, because the time allotted to study in our Theological Seminary is so short, and the field of inquiry so extensive, that every subject, even the most important and difficult, must of necessity be passed over with only a partial consideration. But imperfect as the acquisitions are which students are able to make in three years, they are of essential importance to their ultimate usefulness. And it is among the valuable ends which are answered by a regular course of study in our Divinity Schools, that young men are led to a careful survey of the field which lies before them, and get a distinct view of the knowledge to be acquired and the good to be accomplished in the sacred office.

It is indispensable to the proper usefulness of a minister, that he should maintain a constant and lively interest in that which appertains to his great work, and that he should aspire after the most clear and Scriptural views of the principles of Christianity, * First published in the Spirit of the Pilgrims, A. D. 1832. VOL. V.

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and of the best way of teaching and defending them. His reputation and success depend in a great measure on his continued diligence in the improvement of his mind. Nothing can be more unsuitable for any minister, especially for one just entering on the sacred office, than to feel satisfied with his past attainments, and to be confident of the correctness of all his opinions. On the contrary, nothing can be more suitable for him, than frequently to make the inquiry whether the views which he and his brethren entertain of the doctrines and laws of Christianity, and their methods of inculcating them upon their people, are agreeable to the word of God. An inquiry like this should be carried into middle life, and even into old age. For we are never to imagine ourselves beyond the reach of error, or too old to be capable of higher acquisitions in knowledge. Great improvement may be made by those who have studied the Christian religion with the best advantages, and for the longest time, and who have preached it with the most remarkable success. Their success must indeed imply, that they have exhibited important truths with clearness and fidelity. But it certainly does not imply, that they are free from error; nor does it imply, that an entire freedom from error would not greatly increase their success. No minister then can refer to the length of the time he has studied and preached, or to the measure of his success, as a proof that his opinions are all correct, or that there is no fault in his manner of preaching. And it must certainly be looked upon as very unseemly for one, who ought to be humbled under a sense of his deficiencies, to wrap himself up in a fancied perfection, because God has put him into the ministry, or made the gospel preached by him a savor of life unto life to many. God often sees fit to honor his sovereign grace by employing those as ministers, and blessing their labors, whose knowledge is very defective, whose opinions are in many respects erroneous, and whose characters are marked with blemishes. This surely is no reason why we should think it of little consequence to strive after higher knowledge, more correct opinions, and a better character; though it is evidently a reason why we should be lowly in heart, and should remember continually,

that the excellency of the power which gives success to the preaching of the gospel, is not of man, but of God. The way then is open for us to inquire, whether our own opinions, or the opinions. of any other ministers are true, and whether any particular modes of preaching, ancient or modern, are conformed to the right standard, and suited, in the highest degree, to accomplish the great end of preaching. Religion never has been injured, and never will be, by free inquiry, conducted on right principles, and carried on simply for the discovery of the truth, though it has been and may still be injured by false arguments, and by bad passions. It may be injured, too, by silence, when we ought to speak; or by timidity, when duty calls for boldness; or by a slumbering confidence that all is safe, when we ought to be awake and at our post, remembering that there are more false opinions in the world than true, and more zeal against Christianity than for it.

Now when you seriously consider the errors, whether more or less flagrant, which are advocated at the present day, especially by ministers, you may sometimes be disposed to indulge anxious and desponding feelings, and to say within yourselves, What will be the end of these erratic movements of the human mind? My own heart has been no stranger to such feelings. Looking with lively emotions at the cause of truth, and believing that it involves the highest interests of man, I have found it no easy matter to maintain a quiet state of mind, when I have seen its prospects overcast. But there are considerations adapted to secure to us the perpetual enjoyment of inward quietness and peace. These considerations have been of special use to me, and they may be so to you.

The chief consideration is, that God is the unchangeable Friend and supporter of the truth, and that he will sustain it, and finally cause it to prevail. He loves the cause of truth with a strength of affection infinitely superior to what we are capable of, and takes an infinitely higher interest than we do, in its success. In his unsearchable wisdom, he may indeed for a time, suffer the truth to be obscured and suppressed, and error to triumph. But this

temporary triumph of error will only prepare the way for its more signal overthrow. God doeth his pleasure among the hosts of heaven and the inhabitants of the earth. And is he not able, when he pleases, to confound error, and give prevalence to the truth? Take those false opinions which are most pernicious. To an alarming extent you see them believed and defended. Men of learning and talent, and, in some instances, of respectable character, are laboring, by all that is plausible and imposing in sophistry, and by artful appeals to the unsanctified heart, to propagate them far and wide. Now does the impious zeal and hardihood of these men, and their temporary success, occasion fear or disquietude? Think then of the omnipotence of God. How easy it is for him to restrain the propagators of error, and to prevent the evil they are striving to accomplish. By the agency of his Spirit he can renew their hearts, and bring them to love and zealously to promote what they now hate and labor to destroy. Or he can so operate on the minds of others, that the advocates of error shall lose their influence. He can so order it in his providence, that every examination and every discussion of the subjects in debate shall make known the darkness and deformity of error, and the lustre and glory of divine truth. He can raise up powerful defenders of the faith, whom no adversaries shall be able to gainsay or resist. Or, if it seem good in his sight, he can suffer error to prevail, till its evil consequences shall alarm even its adherents, and constrain them to turn from it with shame and abhorrence. The history of the church abounds with examples of this.

The same ground of comfort is necessary for us, and in some respects more necessary, in regard to those errors which cleave to the minds of Christians. Such errors excite painful emotions within us, because they are most unnaturally associated with the truth, and maintained by those who love the truth. But we have reason to think that there will ere long be a remedy for all these remaining errors of Christians. God will, we trust, impart to them in larger measures, the influences of his Spirit, and thus give them greater illumination of the understanding and greater

spirituality of affection. And if he does this, the evil will quickly be cured. For error naturally retires from that mind, in which the light of the knowledge of divine glory clearly shines. Whenever God shall be pleased more abundantly to pour out his Spirit upon his ministers and people, and more fully to sanctify their hearts, they will at once attain to better conceptions of divine things, and will be happily freed from a variety of mistaken or defective views, which are sure to accompany lower degrees of sanctification.

You will find a Christian here and there, who is very tenacious of his mistaken opinions. He may contend for them because he is ambitious to be the head of a party. Or, through a misguided conscience, he may really believe his errors to be important truths, and so may contend for them to do God service. What shall be said of such a case? I reply, as to the individual himself who thus pertinaciously maintains wrong opinions from feelings of ambition, or from religious motives, it may be that nothing can ever be done effectually to open his eyes, before the light of another world shall shine upon them. And others may be associated with him, or rise up after him, who will pertinaciously adhere to the same false notions. But the time will come, when those false notions will be exposed and rejected. The event is certain. Perhaps men of a more correct faith will be raised up, whose writings or oral instructions will cast such a light on the doctrines of divine truth, that error will be instantly seen by every one, and renounced as soon as seen. Or God may judge it best to let the error run on, till its hurtful consequences shall open the eyes of all to its deformity and mischievous tendency.

Are there any of you, then, whose hearts throb with fear, or are oppressed with gloom, on account of the errors which prevail? To such I would say, - remember that the Lord, who reigns over all, is an unchangeable enemy to error; and that, however great the subtlety with which it contrives to conceal itself, he will finally bring it to light, and expose it to contempt. And what is more; he will make the temporary prevalence of error the means of bringing his people to a more perfect knowledge and a more

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