joice 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.

IV. But though St. Paul was so tenacious of the great foundation-truths of the Gospel, and would not admit or connive at any doctrine that intertered with them, he exercised, upon all occasions, a great tenderness to weak consciences, in matters that were not essential to the faith, and when the scruples were owing rather to a want of clear light than to obstinacy. This was evident in his conduct with regard to the great controversy that soon took place between the Jewish and Gentile converts, about the distinction of meats and drinks, and other rituals enjoyed by the law of Moses; the obligation of which, many, who had been educated in the practice of those observances, did not immediately see were superseded by the Gospel of Christ. He knew and asserted his own liberty; yet, in condescension to the weakness of others, he often abridged himself of it, and declared that, rather than grieve or cause offence to a weak brother, he would eat no meat while the world stood. His practice herein will probably be of general application, mutatis mutandis, so long as the present state of human infirmity subsists. A defect in knowledge, the prejudices of education and custom,

* Rom. xiv.

the remains of a legal spirit, the influence of great names, and other causes of a like nature, will probably always operate, so far as to keep up lesser differences in judgment and practice amongst those who agree in the great and fundamental truths. The enemy gains too much advantage from these things not to improve such differences into divisions. Self is too prevalent in the best men, and the tendency of self is, to exact submission, to hurry to extremes, to exaggerate trifles into points of great consequence, and to render us averse to the healing expedients of peace. From these sources, discords and evils innumerable have been multiplied and perpetuated among the various denominations under which the Lord's people 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 apostles' 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 on 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 a 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 purposes of edification cannot be attained without them; but they seem not to deserve a place even among the

tion.

circumstantials of a religion which is of divine instituAll 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.

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*," and, "Without holiness no man shall see the Lord" 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 be"lieveth in him that sent me, hath everlasting life, and "shall not come into condemnation, but is passed from "death unto life" and the apostle, writing to the believing Romans, tells them, "Now being made free "from sin, and become the servants of God, ye have your fruit unto holiness, and the end everlasting life§."

* Mark xvi. 16. § Rom. vi. 22.

+ Heb. xii. 14:

John v. 24.

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 tenour 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 Scripture teaches, 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.

3. The circumstantials of religion include all those particulars of revelation which a person, possessed of the above-mentioned essentials, may as yet be unac