Must the servant of God yield the truth to any one who chooses to impugn it, or is he at liberty to make a compromise with error for the sake of peace? I answer, by no means. He is bound to contend for the faith once delivered to the saints, and to hold fast the form of sound words which he has received. Controversy will be necessary so long as error exists, but two things are strictly forbidden: first, unprofitable contention, the tendency of which is 'to subvert the hearers', and secondly, angry contention for 'the servant of the Lord must not strive, but be gentle to all men'. No man has a right to compromise a single truth, for this is the sacred deposit which he, in common with other ministers, holds for the edification of the church; and which they are bound to commit to other faithful men, to be transmitted to those who may come after them.

It is not our duty to enter into controversy with all those who may differ from us in matters not fundamental. 'Him that is weak in the faith receive ye, but not to doubtful disputations'. 'For one believeth that he may eat all things; another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth, for God hath received him. Let every man be fully persuaded in his own mind'. In all such cases, if God's glory be the end, the person will be accepted, although he may be in trivial error.

In our text, Timothy is exhorted 'to approve himself to God as a work­man'; this term carries with it the idea of skill in his calling. He cannot with propriety be called a workman who undertakes a business which he knows not how to execute. At any rate, the 'workman who needeth not to be ashamed', must be skilled in what relates to his profession. Two sorts of men should, therefore, be excluded from the gospel ministry: first, those who will not work; secondly, those who know not how to perform their work aright. Any man who fails in either of these particulars, will bring shame upon him­self. It appears to be implied that peculiar wisdom is requisite in discharging the duties of this office, for it is added, 'rightly dividing the word of truth'. Accurate discrimination is here evidently required. Not every ignorant declaimer is capable of doing this. He who would 'rightly divide the word of truth' must, unless he be inspired, diligently and for a long time study the Bible. He should study it with all the aids which can be obtained, human and divine. The body cannot be dissected by one who has never studied anatomy, and it would be reckoned great presumption in an ignorant person to undertake to perform the most difficult surgical operation.

But does it not argue greater presumption, for ignorant men to thrust themselves into the office of holy ministry? Is it true that this is a work which can be performed without learning? Or that little danger is to be apprehended from the mistakes into which unskillful workmen may fall? We shall be better able to answer these questions when we have considered what is requisite in 'rightly dividing the word of truth' which is the single object which it is proposed to keep in view in the remainder of this discourse.

Truth is of various kinds — physical, mathematical, moral, etc.; but here one particular kind of truth is referred to, called the word of truth — that is, the truth of God's Word — the truth of divine revelation — theological truth. The Bible was not given to teach men philosophy, or the arts which have respect to this life; its object is to teach the true knowledge of God, and the true and only method of salvation.

I proceed to make some observations on the important duty of 'rightly dividing the word of truth'.

1. The truths of God's Word must be carefully distinguished from error. Light and darkness are not more opposite than truth and error. In some cases, error comes forth into the open light of day, in its native deformity, avowing its hostility to the Word of God, and professing it as its object to subvert the Holy Scriptures.
   
   But sometimes error assumes the garb, and uses the language of truth. Satan himself is transformed into an angel of light; no marvel, therefore, that error and falsehood should wear a disguise fitted to deceive the unwary, and, if it were possible, the very elect. In all ages of the world, false teachers have existed, and often abounded. False apostles, false prophets, deceitful workers, have ever been the pests of the Church of God, under every dispensation. And the earth is still inundated with floods of error.
   
   By a clear exhibition of gospel truth, on all the important points of religion, the people should be so instructed and so imbued with the truth, that error shall make no impression on them. Error is a creeping pestilence; no error can promote holiness. The connection between truth and holiness is most intimate and indissoluble.

2. But it is necessary to divide the truth not only from error, but from philosophy and mere human opinions and speculations. Many who do not reject the truth, yet so cover her with robes of their own weaving, that she cannot be seen in her lovely simplicity. They are forever connecting with the doctrines of God's Word, their own wire-drawn and uncertain speculations. We have too much metaphysical reasoning in our theology. The truth of God is not illustrated by such methods; it is rather obscured and adulterated. Thus, it often happens, that a sermon contains very little Scripture truth. After the text is uttered, the preacher has done with the Bible and the hearers are fed, or rather starved, by some abstruse discussion of a subject, not treated on in the Word of God; or which is there taken for granted as a thing which requires no discussion, or which is above the human intellect.
   
   The spiritual workman must take pains to separate the Word of God from all admixture of mere human philosophy and metaphysical speculation. It is the 'sincere milk of the Word' after which the new-born child of grace thirsts, and by which he grows.

3. The skilful workman must be able to distinguish between fundamental truths, and such as are not fundamental. All Bible truth is important, and no part to be rejected or neglected. But some truths must be known and believed, or the person cannot be saved; while there are other truths which true Christians may be ignorant of, and while ignorant may deny. There are two grand marks of fundamental doctrine:
   
   1. That the denial of them destroys the system;
   2. That the knowledge of them is essential to piety. All truth is essential to the perfection of the system; fundamental truths, to its existence.

4. Rightly to divide the word of truth, we must arrange it in such order as that it may be most easily and effectually understood. In every system some things stand in the place of principles, on which the rest are built. He who would be a skilful workman in God's building, must take much pains with the foundation; but he must not dwell forever on the first principles of the doctrine of Christ, but should endeavour to lead his people on to perfection in the knowledge of the truth.

5. A good workman will so divide the word of truth, as clearly to distin­guish between the law and the gospel; between the covenant of works and the covenant of grace. No mistakes in religion have been more frequent or more fatal, than those which relate to the terms of a sinner's acceptance with God, or the true method of justification. These mistakes are the more to be dreaded because they seem to have the sanction of reason, which dictates that a just God will treat men according to their works. Upon a superficial view, it would seem as if the doctrine of grace, or justification by faith alone, was unfriendly to holiness. More than one-half of the Christian world, therefore, are misled by error, more or less dangerous, on this point of vital importance.
   
   Let the law be faithfully proclaimed, as binding on every creature, and as cursing every impenitent sinner; and let the utter inability of man to satisfy its demands be clearly set forth, not as an excuse, but as a fault; and then let the riches of grace in Christ Jesus be fully exhibited and freely offered, and let all — however great their guilt — be urged to accept of unmerited pardon, and complete salvation.

6. Another thing very necessary to a correct division of the word of truth, is that the promises and threatenings contained in the Scriptures be applied to the characters to which they properly belong. How often do we hear a preacher expatiating on (speaking at length about) the rich consolations of the exceeding great and precious promises of God, when no mortal can tell, from anything which he says, to whom they are applicable. In much of preaching, there is a vague and indiscriminate application of the special promises of the covenant of grace, as though all who heard them were true Christians, and had a claim to the comfort which they offer. This is not a skilful division of the word of truth.
   
   In the best days of the Reformed churches, such discriminating delinea­tion of character, by the light of Scripture, formed an important part of almost every sermon. How do Owen, Flavel, Boston and Erskine abound in marks of distinction between the true and false professor! And the most distinguished preachers of our own country — the Mathers, Shephards, Stoddards, Edwardses, as also the Blairs, Tennents, Davies and Dickinsons, were wise in so dividing the word of truth, that all might receive their portion in due season. But certainly the word of truth should be so handled, that every person who does not turn away his eyes may see the lineaments of his true character, reflected from the word, as the image from the glass.

7. But finally, the Word of God should be so handled, that it may be adapted to Christians in different states and stages of the divine life; for while some Christians are like 'strong men', others are but 'babes in Christ, who must be fed with milk and not with strong meat'. Christ taught his disciples as they were able to bear it, and reserved many things which he wished to say, to the time when they were capable of understanding his meaning. The same course was pursued by Paul. We are bound, indeed, 'to declare the whole counsel of God', but in due order, at proper times, and with a wise reference to the strength and spiritual attainments of our hearers.
   
   Ministers, who are accustomed to teach others, ought to be willing to teach themselves also. They who have the skill and fidelity to apply the truth to the consciences of their hearers, should also be faithful to their own souls in detecting and censuring their own failures in time past, and should to the last day of their ministry endeavour to improve in every pastoral qualifica­tion, and in fidelity and skill in dividing the word of truth.

I would conclude by remarking that my own ministry in the Word is com­ing fast to a close ¹; and one of my greatest consolations is to see younger ministers raised up by the Great Head of the Church, to fill the places of us who must soon leave the stage. I consider the preaching of the gospel to be the most honourable and important work in the world.