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II. The inseparable effect, and one of the surest evidences of love to Christ, is a love to his people. Of this likewise our apostle exhibits an instructive and affecting example; the warmth and cordiality of his love to those who loved his Lord and Master, appear in every page of his writings; he so rejoiced in their prosperity, that, to hear of it at any time, made him in a manner forget his own sorrows, when encompassed with troubles

beside himself, and transported beyond the | either the frowns or the smiles of the world; bounds of sober reason, he thought it a suffi- his studies and endeavours will certainly be cient apology to say, "The love of Christ influenced by low and selfish views: interest, constrains us" (2 Cor. v. 14;) we are content or a desire of applause, may stimulate him to to be fools for his sake, to be despised, so he shine as a scholar, a critic, or a philosopher; may be honoured, to be nothing in ourselves, but till the love of Christ rules in his heart, that he may be all in all: he had such a he will neither have inclination nor power sense of the glorious, invaluable excellence to exert himself for the glory of God, or the of the person of Christ, of his adorable con- good of souls. descension in taking the nature and curse of sinners upon himself, and his complete suitableness and sufficiency, as the wisdom, righteousness, sanctification, and redemption of his people, that he often seems at a loss for words answerable to the emotions of his heart; and when he has exhausted the powers of language, and astonished his readers with his inimitable energy, he intimates a conviction of his inability to do justice to a subject, the height, and depth, and length, and breadth on every side; and though in many instances, of which are too great for our feeble capacities to grasp. But besides these general views, he was particularly affected with the exceeding abundant love and grace of Christ to himself, when he reflected on the circumstances in which the Lord had found him, and the great things he had done for him. That he who had before been a persecutor, a blasphemer, and injurious, should be forgiven, accepted as a child of God, intrusted with the ministry of the gospel, and appointed to everlasting salvation, was indeed an instance of wonderful grace. So it appeared to himself; and at the thought of it he often seems to forget his present subject, and breaks forth into inimitable digressions to the praise of him who had loved him, and given himself for him. Happily convinced of the tendency and efficacy of this principle in himself, he proposes it to others, instead of a thousand arguments, whenever he would inculcate the most unreserved obedience to the whole will of God, or stir up believers to a holy diligence in adorning the doctrine of their God and Saviour in all things; and his exhortations to the conscientious discharge of the various duties of relative life are generally enforced by this grand motive. In a word, at all times, and in all places, the habitual and favourite subject that employed his thoughts, his tongue, and his pen, was the love of Christ.

Supported and animated by this love, he exerted himself to the utmost in promoting the knowledge of him whom he loved, and bearing testimony to his power and grace: nothing could dishearten, or terrify, or bribe him from his duty; and this must, and will, be universally the leading principle of a faithful minister. Should a man possess the tongue of men and angels, the finest genius, and the most admired accomplishments, if he is not constrained, and directed by the love of Christ, he will either do nothing, or nothing to the purpose: he will be unable to support

he did not meet that grateful return he had reason to expect, yet he could not be discouraged; but when he had occasion to expostulate with some upon this account, he adds, I will still gladly spend and be spent for you, though the more I love you, the less I am loved, 2 Cor. xii. 5. Of such a generous temper as this, the world, would they observe it, must acknowledge (as the magician in Egypt,) this is the finger of God; for nothing but his grace can produce a conduct so contrary to the natural inclination of man, as to persevere and increase in kindness and affection to those who persevere in requiting it with coldness and ingratitude. His epistles to the Thessalonians abound in such expressions and strains of tenderness as would doubtless be generally admired (especially by those who can read them in the original,) were they not overlooked, through the unhappy disregard which too many show to that best of books in which they are contained. When he is appealing to themselves concerning the sincerity of his conduct, and how far he had been from abusing his authority, he says, We were gentle among you, even as a nurse (or mother) cherisheth her children; who, by her tender and assiduous offices, supplies their inability to take care of themselves, 1 Thess. ii. 7, 8. It would be well if all who have aimed to derive a plenitude of power from the example of the apostle, were equally desirous to imitate him in the use of it. He then adds, So, being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

* 2 Cor. vii. 7, 13; see likewise Phil. 11. 28, which finely intimates his tenderness and affection. He was oppressed with sorrow upon sorrow; yet he felt more for the Philippians than for himself. He mourned over Epaphroditus, when sick for their sakes; and sent him away for their comfort when recovered: and this he did as the most effectual means to lessen his own burden, by sympathizing in that joy is friends would have in the interview, though he could not directly partake with them.

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No comment can do justice to the spirit of this sentiment, or to the force of the expression in the Greek. In another passage, which is rendered in our version, We being taken from you,' the original term* has an emphasis which no single word in our language can answer; it imports such a state of separation as is made between a parent and a child by the death of either, when the child is left a helpless and exposed orphan, or the parent is bereaved of the staff and comfort of his age; it beautifully intimates the endearing affection which subsisted between the apostle and the persons he was writing to; and demonstrates the greatest tenderness, simplicity, and condescension. But his regard went beyond words, and was evidenced by the whole course of his actions. Nor was it confined to those who had enjoyed the benefits of his personal ministry: his heart was charged with the care and welfare of all the churches; and those who had not seen his face in the flesh, had an unceasing share in his solicitude and prayers (Col. ii. 1:) nay, so strong was his love to the churches, that it balanced his habitual desire to be with Christ; he could not determine which was most eligible, to suffer with the members upon earth (so that he might be serviceable to them,) or to reign with the Head in heaven, Phil. i. 23, 24. In the passage referred to, we see the happy centripetal and centrifugal forces which carried him on through the circle of duty, he constantly tended and gravitated to his centre of rest: but successive opportunities of usefulness and service drew him off, and made him willing to wait yet longer.

tion is essential to a minister of the gospel; and the apostle assures us, that all imagin able qualifications are of no avail without it; though we could possess the powers of a prophet, or an angel, or the zeal of a martyr, if we are destitute of this love, we are, in the sight of God, but as sounding brass,† or a tinkling cymbal.

III. St. Paul's inflexible attachment to the great doctrines of the gospel is another part of his character which deserves our attention. he knew their worth, experienced their power in his own soul, and saw, that though they were unacceptable to the wisdom of the world, they bore the impress of the manifold wisdom of God. He takes notice that, in those early days, there were many who cor rupted the word of God. The word properly signifies to adulterate, to imitate the practice of dishonest vintners, who mix and sophisticate their liquors, so that, though the colour is preserved and the taste perhaps nearly counterfeited, the quality and properties are quite altered and depraved. But he says, We are not as they: he preached the gospel in its purity and simplicity, the sincere genuine milk of the word, neither weakened by water, nor disguised by any artful sweetening to render it more palatable: he added nothing of his own, nor employed any art or gloss to palliate the truth, that it might be more acceptable to men of carnal minds; as he was not ashamed of it, neither was he afraid lest it should fall without success to the ground, if not supported and assisted by inventions of his own; he knew whose word it was, and therefore cheerfully ventured the issue with him who alone could procure it a welcome reception; and as he disdained the thought of deviating a tittle himself from the plain and full declaration of the truth, neither could he bear, no not for an hour, with those who presumed to do so, Gal. ii. 5. I doubt not but the warmth of his zeal, in this respect, has disgusted many in the present day, wherein a seeming candour and forbearance is pleaded for and extended to almost every sentiment, except the truths in which St. Paul gloried. There is little doubt but many, if they had the courage and honesty to speak out, would add St. Paul himself to the list of those whom they despise as uncharitable and hot-brained bigots; for who has offended more than he against the rules of that indifference to error, which is at present miscalled charity. The Galatians, in a short time after he left them, had ventured to admit some alteration

In this part of his character we are not to consider him exclusively as an apostle. All who have truly known the gospel to be the power of God unto salvation, are partakers of the same spirit, according to the measure of their faith. That person is unworthy the name of a christian, who does not feel a concern and affection for his brethren who are in the world. It must be allowed, that prejudices and misapprehensions too often prevent the Lord's people from knowing each other; but, so far as they believe a person to be a child of God through faith, they cannot but love him. This is the immutable criterion which our Lord himself has given, whereby his real disciples are to be known and acknowledged, John xiii. 35. He has not directed us to judge by their discourses, their knowledge, or even their zeal, but by the evidence they give of mutual love; and we may as easily conceive of a sun without light, or a cause without an effect, as of a person duly affected with a sense of the glory of God, and the love of Christ, and not proportionably filled with a spirit of love to all who are like minded. But especially this disposi-a

* Απορφανισθεντε;, 1 Thess. ii. 17.

+ Sounding brass without meaning, and without life. Such are the most specious gifts and performances, if useful to others, as the sound of a bell gives notice, unaccompanied by a spirit of love: they may perhaps and brings people together, but the possessor himself is lifeless instrument; he designs no good, and will re

ceive no reward.

Καπηλεύοντες, 2 Cor. ii. 17,
Δύλον γαλα, 1 Pet. ii. 2

from their instructions, nor can they behold with indifference the specious attempts of others to mislead the unwary; they know what censures they must expect upon this account. It is sufficient for them that they can appeal to the searcher of hearts, that though, as the servants of Christ, they dare not aim to please men by speaking smooth things, yet they act from principles of benevolence and love, and would rejoice in the salvation of their greatest opposers. The world perhaps would judge more favourably of them if they knew all; if they were witnesses to the prayers and tears which they pour out for them in secret, and the emotions of mind they feel when they are constrained to declare the more awful parts of their message; but as ministers, and in their public work, they cannot avoid pointing out the danger of those who venture their souls and eternal hopes upon any other doctrine than that which St. Paul preached.

in the doctrine they had received from him; it was chiefly in one point: they had been persuaded into an undue regard for the law of Moses. This, some may think, was little more than a circumstantial: that it could not have any great or direct influence upon their moral practice; and that they might be very good men, and good christians, though, in this one thing, they could not see exactly with their teacher's eyes. But how different was the apostle's judgment! If the Galatians had returned to the practice of idolatry, or broken out into the most scandalous immoralities, he could hardly have expressed his surprise and grief in stronger terms; he changes his usual manner of address, and speaks to them as a senseless people (Gal. iii. 1,) under the power of some unaccountable fascination; he tells them, that, by admitting such an addition (Gal. i. 6—9,) small and inconsiderable as they might think it, they had, in effect, received another gospel, which was, however, so enervated and despoiled of IV. But though St. Paul was so tenacious efficacy, that it was, more properly speaking, of the great foundation-truths of the gospel, become no gospel at all, utterly unworthy and would not admit or connive at any docthe least pretence to the name. Further, he trine that interfered with them, he exercised, denounces an anathema (the highest curse) upon all occasions, a great tenderness to upon any person who should dare to preach weak consciences, in matters that were not any such pretended gospel, even though, if essential to the faith, and when the scruples such a thing were possible, it should be him- were owing rather to a want of clear light self, or an angel from heaven; and this de- than to obstinacy. This was evident in his nunciation he immediately repeats, lest it conduct with regard to the great controversy should be thought that he spoke rather from that soon took place between the Jewish and warmth of temper than from a just sense of Gentile converts, about the distinction of the importance of the case. What would meats, and drinks, and other rituals enjoined some of my readers think of a man who by the law of Moses; the obligation (Rom. should, at this time, express himself in terms xiv.) of which, many who had been educated like these! But let it be remembered, that in the practice of those observances, did not our apostle, who was so ready with an ana- immediately see was superseded by the gosthema upon this occasion, and who, in an- pel of Christ: He knew and asserted his own other place (1 Cor. xvi. 22,) passes the same liberty; yet, in condescension to the weaksevere judgment upon any man who does not ness of others, he often abridged himself of love the Lord Jesus Christ, was far from it, and declared that, rather than grieve or speaking thus from emotions of anger and cause offence to a weak brother, he would ill-will; the disposition of his own mind, the eat no meat while the world stood. His practender concern with which he viewed the tice herein will probably be of general apworst of sinners may be judged of from his plication, mutatis mutandis, so long as the willingness to be made an anathema himself present state of human infirmity subsists. A (Rom. ix. 3,) after the manner of Christ, if, defect in knowledge, the prejudices of educaby all he could suffer, he might be a means tion and custom, the remains of a legal spirit, of saving the Jews, who were his worst ene- the influence of great names, and other causes mies, and from whom he had constantly re- of a like nature, will probably always opeceived the most unjust and eruel treatment; rate, so far as to keep up lesser differences in but, when the cause of the gospel and the judgment and practice amongst those who honour of Christ were in question, he could agree in the great and fundamental truths. not, he durst not, consult with the feelings The enemy gains too much advantage from of flesh and blood: but as the minister and these things, not to improve such differences messenger of the Lord, he solemnly declared into divisions. Self is too prevalent in the what must, and will be, the awful conse-best men, and the tendency of self is, to exact quence of neglecting or corrupting the word of life.

submission, to hurry to extremes, to exaggerate trifles into points of great consequence, Every faithful minister of the gospel is and to render us averse to the healing expossessed of a degree of the same attention pedients of peace. From these sources, dis to the purity of the truth and faith once de-cords and evils innumerable have been mullivered to the saints; they must not deviate tiplied and perpetuated among the various

the circumstantials of a religion which is of divine institution. All the laboured arguments, whether for or against the colour of a garment, the shape of a building, and a multitude of other things equally insignificant, seem to have occasioned a needless loss of time and temper, chiefly by a mistake of the question on both sides.

denominations under which the Lord's people | they seem not to deserve a place even among have been ranged, which have greatly hindered the welfare and progress of the common cause, and exposed each contending party to the scorn of their real enemies. But were the spirit and conduct of our apostle more adopted, many debates would entirely cease; and in those things where a difference of judgment would still subsist, the exercise of patience, gentleness, and mutual forbearance, would perhaps afford fairer occasion for the display of the christian character, than if we were all exactly of a mind; then the strong would bear the infirmities of the weak, the one would not censure, nor the other despise; nor would those whose minds have been enlarged by a variety of experience and observation, think it at all strange, much less would they be angry, if others who have not had the same advantages cannot immediately enter into all their sentiments. St. Paul, in knowledge, abilities, and usefulness, was eminently superior to all those among whom he chiefly conversed, and, as an apostle, he had a stronger right than any man since the apostle's day could have to exact an implicit deference and submission; but he had drunk deeply of the spirit of his Master, and we are concerned to follow him, as he followed Christ, in the exercise of tenderness to the weakest of the flock.

It is not my present business to define what are properly essentials in the christian religion, and to separate them clearly from the less important points, which, for that reason, and in contradistinction to the other, are called circumstantials. This would lead me too far, though perhaps it would not be so difficult as a person might at first expect, who should be told of all that has been written (with little satisfaction) upon the subject. I foresee a future period in our history, when a disquisition of this kind will be almost necessary; and if I am spared to reach so far, I shall probably embrace the occasion. In the mean time I would just hint an observation or two upon this head, which the intelligent reader (if he thinks them just) may apply as he sees proper.

1. Circumstantials and essentials in religion (if we speak with propriety) are derived from the same source, and resolved into the same authority. To consider the commands of God as essentials, and the inventions and traditions of men superadded thereto as circumstantials, would be a very improper, and indeed a very false division of the subject. Nothing but what is prescribed by the word of God, or may be fairly deduced from it, is worthy the name even of circumstantial in true religion. Human appointments, if not repugnant to scripture and the light of conscience, may be submitted to for the sake of peace, or when the general purpose of edification cannot be attained without them; but

2. Essentials in christianity are those things without which no man can be a christian in the sight of God, and by the decision of his word; and, on the other hand, those things only are essential which whoever possesses, is by scripture-declaration, in a state of favour with God through Christ. These might be branched out into many particulars; but they are fully and surely comprised in two, Faith and Holiness. These are essential to the being of a Christian, are only to be found in a christian, are infallible tokens that the possessor is accepted in the Beloved, and whoever dies without them must assuredly perish: These are essentials, because they are absolutely necessary; for it is written, "He that believeth not shall be damned" (Mark xvi. 16,) and "Without holiness no man shall see the Lord” (Heb. xii. 14 :) and they are essential likewise, because they demonstrate an interest in the promise of everlasting life. Thus our Lord declares, "He that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life” (John v. 24;) and the apostle, writing to the believing Romans, tells them, "Now, being made free from sin, and become the servants of God, you have your fruit unto holiness, and the end everlasting life," Rom. vi. 22.

These then are the essentials of religion: and though they are produced by the same power of the Holy Spirit, and derived from a knowledge of the same truths, and therefore cannot be separated, they may properly be distinguished for the conviction of those who pretend to one without the other. The most specious appearances of holiness, which are not accompanied with faith in Christ, may be safely rejected as counterfeits. On the other hand, a profession of faith which is not evidenced by the fruits of holiness, by gracious tempers, and a tenor of life becoming the gospel, is dead, delusory, and destructive.

If the question is removed another step, and it should be asked, Which, or how many, of the doctrines of scripture are necessary to produce the faith and holiness supposed requisite? it may suffice to say, That, in the nature of things, no person can be expected to believe in Christ, till convinced of his need of him, and of his ability, as a Saviour, fully to answer his expectations and as a supreme love to God, and a hatred of all sin, are evidently included in the idea of holiness,

it supposes a disposition of mind, which every man's experience proves to be beyond the power of fallen nature; and therefore a competent knowledge and cordial acceptance of what the scriptures teach concerning the nature and desert of sin, the person and mediatory acts of Christ, the causes, ends, and effects of his mediation, together with the necessity of that change of heart which is expressed by a being born again, appear to be essentially necessary to that faith and holiness which are described in the gospel.

to no other ends than the glory of God and the good of men. No man had probably so great an influence over his hearers, or could have a juster claim, from the nature and number of his services, to a suitable provision for himself; but he could say with truth, We seek not yours, but you. To cut off all occasions of misapprehension on this head, he usually submitted to work with his own hands, rather than be chargeable to his friends.* It is true, he does not propose himself to us a pattern in this respect; for he tells us (1 Cor. ix. 14,) that the labourer is worthy of his hire; and that the Lord had ordain

3. The circumstantials of religion include all those particulars of revelation, which a person possessed of the above-mentioned es-ed, that those who preach the gospel should sentials may as yet be unacquainted with, or unable to judge of with certainty. A careful application to the scriptures, a diligent waiting upon God in prayer, and an improvement of the means of grace, will (by the divine blessing, which is promised to those who seek in this manner) increase our light, comprehension, and certainty, with regard to these points, which though not essentially necessary to the being of a Christian, are exceedingly conducive to his well-being, to his growth and establishment in the truth.

This subject may be perhaps illustrated from the animal frame, in which what we call the vital parts may be considered as essential to life, because there can be no life without them. We may easily conceive, that a man may live without an arm or leg, or several members and organs, which, though highly valuable for use and comfort, are not necessarily connected with life; but if we conceive of him as deprived of his head, heart, or lungs, we can no longer consider him as living; yet it is desirable to have a body not only animated, but organized. So likewise in religion, those who are truly partakers of it will not too curiously inquire, how much knowledge, or what degree of practice is barely consistent with a possibility of life, but they will earnestly desire to be acquainted with the whole will of God, and that every part of it may have a suitable influence upon their practice: But, in the mean time, a consolation is provided, in the promises of God, made to those who have received the seeds of faith and true holiness, against the fears, doubts, and involuntary mistakes, which, from remaining ignorance, they are yet subject to: He will supply what is wanting, pardon what is amiss, and lead them on from strength to strength; they are to walk by the light already afforded, to wait on him for an increase, to be diffident of themselves, and gentle to others, and things which as yet they know not, God will, in his due time, reveal to them. But to return from this digression:

V. Every part of St. Paul's history and writings demonstrates a disinterested spirit, and that his uncommon labours were directed VOL. II. M

live by the gospel; and when he saw it expedient, he did not refuse to be himself assisted by others. He showed, by accepting such assistance from some, that he understood his liberty, and did not act from a spirit of pride or singularity when he declined it; and, by his more general practice, he evidenced that he was superior to all selfish and mercenary motives, and, upon the whole, he was content to appear and live as a poor man; and though he had learned, in the school of Christ, how to abound as well as to suffer want, the latter seems to have been more frequently his lot (Phil. iv. 12:) he saw too many false teachers, who, under the sanction of a sacred character, made merchandize of souls; and he not only severally censured them, but, by this self-denial, which they were unable to imitate, he manifested the vanity of their pretences in setting themselves forth as the apostles of Christ. This seems to have been the chief design in it, and the reason of his repeating, with so much earnestness, his determination to take nothing from the Corinthians, who were too much inclined to listen to some of these teachers, to his disadvantage. But whatever parade they might make of gifts or zeal, or however they might presume to equal themselves to him in other respects, he knew they would not attempt to share with him in the glory of preaching the gospel freely, which was diametrically inconsistent with their whole design. The circumstances with us are so far different, that, in proposing St. Paul as a pattern of disinterestedness, we do not lay a stress upon his preaching the gospel without expense to his hearers; yet, in his noble contempt of worldly andvantages, and making every thing stoop to the great ends of his mission, he stands as a precedent to all christian ministers in succeeding times. In those

without charge.-Axzvov Se, that I may set it before you gratis, or a free gospel. The messengers of good news are usually gratified with a reward; but the apostle, though he brought the most welcome and important tidings that ever rejoiced the hearts of men, would not encumber or disgrace the news, by receiving The truth is, he took as much pleaany thing for it. sure in delivering his message as they could in bearing it, and found his reward in his employment.

* 1 Cor. ix. 18. That I may make the gospel of Christ

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