epistle of Jude affords the most satisfaatory evidence. Is it monastic, but domestic: it is the very religion which the severe? yes, but the occasion was urgent; for there seemed Soffee, and the Platonist, and the Pietist, and the Monk, spurn not a little danger lest, by its mere proximity, the Christian as vulgar, or natural, in comparison with his own, which he body should be drawn into the vortex of the national frenzy, declares to be "celestial."

and swallowed in the whirlpool of its guilt and ruin. Yet if To the "beloved disciple" was assigned the task of closing Jude be severe, where severity was necessary, he forgot not, the sacred canon, and of setting the apostolic seal upon the as passionate reprovers so often do, discrimination and ten- religion of Christ after the lapse of a period which saw it derness. "Of some," says he, "have compassion, making exposed to perils of every kind. The most serious and fatal a difference and others save with fear, plucking them out of corruptions had in fact, before the death of John, connected the fire." The fanatic deals rather in sweeping condemna-themselves with the new profession, and had drawn towards tions. it-just as smaller bodies, and the scum and the wrecks of Although it may seem peculiarly superfluous to prove that things, rush into the wake of a stately vessel that rapidly the writings of JOHN are of mild and benign tendency, yet ploughs the waves. Before the close of the first century there is a ground on which even these may properly come there was much room to fear that certain impious and licenunder our examination. It is well known that very serious tious doctrines, bred in the East, should so far borrow (or corruptions have often sprung from modes of thinking appa- rather steal) recommendations from the Gospel, as to bring rently the most pure or sublime; just as mighty rivers descend the Gospel itself into disrepute, as well as to pervert many of upon the common level of the world from heights that over-its followers. The most decisive measures on the part of look the clouds, and where there are no storms to feed them. those who watched for the welfare of the community, were Human nature will not well bear to be lifted to a stage much absolutely necessary to preserve the very existence of the above that of ordinary motives, or to be cut off from all cor- Church amid these dangers. The Gnostic, the Cerinthian, respondence with such motives. The dangerous experiment and others of the like order, were to be deprived of the aid has been tried a thousand times, and has always failed: it is and credit they drew from the name of Christ. "If there tried anew in every age by lofty enthusiastic minds. Now, come any unto you, and bring not the doctrine (already known at a hasty glance, it might seem as if the first epistle of John and authenticated), receive him not into your house, neither (a treatise rather than an epistle) was of that very sort which bid him God speed." Sacred truth must, when put in peril, engenders a supramundane or abstracted style of piety; and be preferred to courtesy or hospitality: and he who will be so, although itself free from rancorous ingredients, might, at the friend of all, at whatever cost, or by means of whatever second or third hand, become the source of unsocial feelings. compromise, possesses rather the semblance of charity than Abstract or philosophic love is but another name for vision-its substance. We ought, on this rule, to keep in mind the ary selfishness; so it has proved in the instance of mystics distinction between a necessary firmness, or even severity, in of all sects. preserving the outworks of religion, and that churlish rigidity

But in such cases it will be found that the system of sen- which impels a man to become a sectarist. The first is known timent has been made to rest upon dogmas, metaphysic or by its taking its stand always on capital or primary and well abstruse, and hard to be expressed in familiar terms. The understood principles; the second by its zeal for whatever is "pure love of God," and of "all creatures in him," has been secondary, unimportant, unintelligible and ambiguous. a stagnation of the soul, reflecting from its dead surface, not The most signal and significant of the instances that belong

the smiling and various landscape around; but the mere va- to the review now in hand remains to be considered. cancy of the skies. Has then the divine love which John If the natural disposition of Peter, such as it betrays itself describes and recommends, any such character of subtility or in the Gospels, would lead us to look narrowly to the turn refinement; or does it rest at all upon a theoretic basis? which Christianity gave to his sentiments and conduct, the Every reader of the catholic epistle must confess that it is not temper of Paul, much more, invites scrutiny, inasmuch as he In the first place the singularly inartificial structure of makes his entry upon the stage of church history in the very this composition (so unlike the elaborate rhapsodies of the character of a fanatic; a fanatic too, not by accident or extermystic) contradicts the supposition, and so does the homeli-nal inducement, or secular interest, but by the vehemence of ness of the style, which instead of recommending itself to his spirit, and the original bias of his mind. That the busithe fastidious taste of sensitive recluses, seems specially ness of persecution was undertaken by this extraordinary adapted to the uninstructed class of readers. But the main youth freely, is made evident by what we afterwards see to circumstance of distinction is this-That the very drift of the have been his character; for Paul, it is certain, was no subwhole treatise the point which, at all events is to be secur- servient being-no tool, and not the man to receive direction ed, and which rises to view in each paragraph, till it seems from others. Zeal so furious, in so young a bosom, must be a tautology, is, that no profession of love to God can for a held to mark the native disposition; and perhaps few of those moment be admitted as genuine, or as better than "a lie," if who have figured on the ensanguined theatre of religious it does not constantly and consistently prove itself to include cruelty-from Antiochus to our own Bonner or Laud, would the love of benevolence towards all around us. "He that have been able to support their claims to a bad pre-eminence loveth not his brother whom he hath seen, how can he love by the side of Saul of Tarsus, if the dazzling light of heaven God whom he hath not seen?" Now this plain appeal to had not met him on his way to Damascus, and turned the common sense is a concise refutation of the principle of mystic course of his life, as well as changed his heart. The definireligion, which we find to be, that what is occult, is always tion of Fanatic wants little which it does not find in this more worthy than what is sensible or visible. But St. John instance, if we assume as our guide the brief narrative of his makes what is occult subordinate to what is visible. Or it early conduct, as commented on by himself. The question might be said that he utterly sets at naught and spurns all presents itself then, concerning this Fanatic-born-did Chrismodes of religious sentiment that are too sublime to be mea- tianity amend, or did it aggravate his disposition? sured by the very simplest maxims of common virtue. My There are on record a few instances of sudden and extraordilittle children, let us not love in word, neither in tongue; but nary conversions which have passed over the moral faculties in deed and in truth." Or if an exhortation so clear needed with the force of a hurricane, or of an inundation, sweeping a comment, we find it at hand:-"Whoso hath this world's away almost every trace of what heretofore had marked the good, and seeth his brother have need, and shutteth up his character:-the man has not remained after the change what bowels of compassion from him, how dwelleth the love of he was, in any other sense hardly than that of bare physical God in him?" identity. The warrior and prince, for example, laying down The epistle of John ought then to be regarded not as a his pride, his plumes, his schemes of empire, and his insagerm of mysticism: but on the contrary, as a plain and point- tiate passions, has become a self-denying, inane monk!—the ed caution against every form of hyperbolic piety. The ul-lips which a while ago uttered thunders and made kingdoms timate reason of this caution is not indeed the one which se- tremble, lisp pater-nosters through the dull watches of the cular men will approve; for it does not assume all elevated night; and the eyes that shot fire in the bloody combat, are and intense emotions fixed on unseen objects to be absurd or moistened with feeble tears, or peruse the floor of a cell! pernicious. Far otherwise; for the apostle carries the no- Now it is especially to be noted that the conversion of Saul tion of true piety to the very highest point, even to that height was not of this sort; it was no dissolution of nature. If we of "perfect love," which "casteth out fear." But while he had met him (uninformed of what had happened), some years does so, he employs all his force to strengthening the con-after the change in his course of life, and having known him nexion (which the Mystic labours to weaken) between the before it took place, we should perhaps scarcely have divined offices of pity and charity, and those exalted motives that the fact from his manner or appearance. The same animashould animate virtue. In a word, the religion of John is not tion-the same spirit and impetuosity-the very same sparkle abstruse, but intelligible; not theoretic, but practical; not of the eye; the same indefatigable industry and impatience of

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rest. We should have seen indeed that the labours and cares disparagement in the hands of the apostle, who, though he was of active life had marked his features; but assuredly should preaching to all nations an economy which implies the abronot have said that the bright promise of energy and intelli- gation of that of Moses, would not erect the new upon the gence had been blighted, or had passed off, into a dull and ruins of the old; but rather builds the new upon the old, as flaccid imbecility. its immovable foundation. If at all he inculpates the ancient

The narrative contained in the Acts of the Apostles abund-institute, he does so only in compliance with a divine declaantly proves that Paul's conversion, though it turned the ration, to that effect, uttered long before :-"If that first covcurrent of his native energy, did not in any degree dry it up. enant had been faultless, then should no place have been Nor even did his submission to the maxims of the Gospel sought for the second. For finding fault with them, he saith, (curbing the irascible passions as they do), render him so Behold the days come, saith the Lord, when I will make a tame or passive in matters of civil right and privilege as perhaps new covenant with the house of Israel, and with the house of might have been imagined. The instances are of a remark-Judah.”

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able kind, and they serve to demonstrate that, while receiving And if the author of this treatise does not vilify the party meekly the most extreme ill-treatment which his profession he had left, neither does he flatter the party he had joined: of Christianity brought upon him, and from which Roman not any of the spite on the one side, nor of the partiality on law afforded no relief, he never lost sight of any judicial dis- the other of the sectarist, is found in him. "I have many tinction that might avail to skreen him from lawless rage, or things to say, and hard to be uttered, seeing ye are dull of magisterial tyranny. hearing, and instead of making the progress which might have Neither was Paul's spirit as a man broken, nor his sensi-been expected, have need to be taught afresh the very elebilities blunted, nor the vigour and fine finish of his under-ments of your profession." And yet this reproof does not standing impaired by his change of principles. His speeches spring from a petulance which will be always finding fault, on public occasions afford convincing proof to the contrary, even with friends and favourites; for the kindest expressions in each of these particulars; and when brought into compari- almost immediately follow. "Beloved, we are persuaded son, one with another, present a very rare example of the better things of you:-God is not unrighteous, to forget your faculty which enables a man to adapt himself, at a moment, work and labour of love."

to the prejudices or capacities of the persons he addresses; Not to insist upon several express admonitions to a peaceor, if separately viewed, they give evidence of the possession able and charitable behaviour, and to patience under persecuof powers not often assembled in the same individual. There tion, we may safely affirm that a calm, erudite, and refined is found in them the indications of fire and sensitiveness, con- argument, such as that of this treatise, must be adjudged the joined with self-command, courage and moderation. There product of a mind habitually serene, as well as devout, and is an immoveable attachment to principles, together with the of a mind which, even by the complication of its inferences, most flexible accommodation of the mode and subject of dis- is proved to possess that equipoise of the understanding, course to the personal or national feelings of all parties; and which, whether original or acquired, never consists with the a rare fecundity-we might say exuberance of mind, along prevalence of turbulent and rancorous passions. with the strictest adherence to the ultimate point towards which, from the first, he tends.

The epistle to the Romans, if in some respects more personal than that to the Hebrews, is yet, in the main, a theoloThe actual influence of Christianity, such as it was in its gical and ethical treatise, rather than a letter, and is in the first era, is then subjected to an experimentum crucis in the same way available as proof of the calm command which the case of the Apostle of the Gentiles. Idle would it be to say-writer retained of the reasoning faculty-a command very such and such dogmas or motives, belonging to the Gospel, likely to be lost in a long course of perils, privations, changes or implied in it, and affirmed in the epistles of Paul, could of scene, injurious treatment, and public labour; even if the not fail to have a malignant or uncharitable influence. In native temperament be tranquil, much more if it be susceptirefutation of any hypothetic argument of this sort, we boldly ble of strong excitements. Is it to be believed that, if the make our appeal to an example that wants nothing to render youthful violence and bigotry of the writer had been kept alive it conclusive. Christianity found Saul of Tarsus a fanatic, by Christianity, the combined influence of original temper, a both by temper and habit: a life of privations and injuries stimulating system of opinions, and a life like that of the pernaturally exacerbates a fiery disposition, and beyond doubt, secuted Paul, would have left him, at sixty, a reasoner such "Paul the aged" would have become one of the sternest and as he appears in the epistle to the Romans? most implacable of fanatics the world has seen, if the system Some kind of exaggeration or distortion of the principles of he embraced had actually favoured that order of feeling; or virtue, characterises always fanaticism, and belongs to it unin truth, if it had not exerted a mighty efficacy altogether of der every modification. If at any time there arise a controan opposite kind. We turn then, for a moment, to his epistles. versy between common sense and good morals on the one And with our particular object in view, it is natural to distri- side, and some exorbitant and turgid pretension to heroic bute them in three classes, the first consisting of those which virtue on the other, no such event will ever happen as that exhibit the doctrines and duties of religion in an abstract the Fanatic should range himself on the side of the former, form, or without specific reference to parties or occasions. against the latter :-quite otherwise, and as if by irresistible The second comprising those that bear upon the disorders or attraction, does he pass over toward whatever is disproporcontroversies existing in certain communities; and the third-tioned, tumid, enormous, violent; and as certainly he aseails including the private and clerical epistles. whatever is just and modest. With a like certainty do dense

I. Of the FIRST CLASS, the most general, or impersonal, is mephitic vapours subside into caverns and sepulchres; while the epistle to the Hebrews; and the fact which meets us at a inflammable gases mount to the upper sky. Now a controglance, as pertinent to our inquiry, though of a negative kind, versy, precisely of this sort, was abroad in the age of the ought not to be slighted. The elaborate argument of this apostles. The strait and rigid portion of the Jewish people treatise is addressed to the Jewish converts to Christianity; had carried to the utmost extreme the national propensity to now when a man has broken himself off from a communion sanctimonious pride, in contempt of every plain principle of of which once he was the zealous supporter, and especially morality. The Jewish idea of virtue and piety, at that time, if he have received cruel injuries from his former friends, it is might fitly be compared to the image one obtains of a distant almost a constant thing to find him casting contempt upon the temple or palace, when seen through a knotted and misshasystem he has renounced, and taking a position as remote as pen lens:-high and low are reversed; the pinnacles seem to possible from the one whence his irritated opponents assail prop the columns;the foundations are heaved aloft;him. And why should not the rule hold good in the instance chasms gape in the midst;-every line is broken, and the before us? Spurned and persecuted by the Jewish authori- wings are disjoined from the body. In what manner then ties, and made the minister of an economy which avowedly did Paul assail these illusions? Not as a fanatic of some adwas to supersede the ancient dispensation, what would have verse school might have done, by opposing one extravagance been more natural than that he should exult over the falling to another. But (as we actually find in the first three chapfabric of the Mosaic law, and indulge in the bitterness and ters of the epistle to the Romans) by leading the minds of irony common to controversy, and especially to controversy men back, in the most vigorous style of reprobatory eloquence, in the hands of a renegade. But in contrariety to any such to the great principles of justice, continence, temperance, and supposition, the epistle to the Hebrews renders a homage to piety. After solemnly asserting the righteous government of the Mosaic institutions, and to the principles and practices of God, with what force does he bring home the unquestioned the Jewish religion, as cordial and full, as could have been maxims of law upon the seared pride of the licentious and offered by Gamaliel himself. The difference between Paul self-complacent Jew! "Behold, thou art called a Jew, and and Gamaliel related only to the intention, or to the interpre- restest in the law, and makest thy boast of God!-through tation of the Law, and its rites. The Pentateuch sustains no breaking of the law dishonourest thou God? Thou teacher VOL. II.-3 E

of the law, dost thou steal, commit adultery, and sacrilege?" Janother ground, that he was no fanatic; for the fanatic never This, we say, is sound reason, opposed to corruption, eva- fails to exaggerate or deform morality, on the one side, or on sions and perversity; and it carries ample proof of the integ- the other. We must not however omit to mention (for it is rity of the writer's understanding. of peculiar importance) the decisive assertion of the duty of But there is a test of character which yet remains to be submitting to civil powers that occurs in the 13th chapter of sought for. Does then Paul use truth and reason as mere in- this epistle. Taking with us our modern anxious notions of struments of violence in assailing an adversary? (for this is civil liberty, we might perhaps covet to find in this noted sometimes seen) does he drive with indiscriminate fury over passage, some exception made in favour of popular rights. the ground, sweeping all things before him, good and bad? Be this desire reasonable or not, it is certain that so full and In stripping his mistaken countrymen of their cloak of lies, clear a statement of the relative duty of magistrate and subdoes he rend away their garment also their genuine advan-ject, in favour of the former, is in a high degree remarkable, tage? It is not so. After bringing his arraignment of na-as coming from a man who, through a long course of years, tional casuistry to a just conclusion-a conclusion utterly had endured all sorts of wrongs from the "powers that then foreign to the modes of thinking then in vogue-namely, That were"-both Jewish and Roman. No exasperation, it is evithe true circumcision "is that of the heart, in the spirit, and dent, had grown as a habit upon the writer's mind. He did not in the letter, whose praise is not of men but of God;" he not (fanatic-like) seek to revenge himself upon the dignities takes up instantly the opposite position, which might seem and thrones, by sapping, in the opinions of the infant sect, the to have been endangered, and becomes himself the advocate of foundations of political obedience. In later ages it is hard to Jewish distinctions, so far as they were valid. "What ad- find, among the persecuted, parallel instances of forbearance. vantage then hath the Jew? or what profit is there of circum- If Christians of every age had but paid deference to it, the cision?-MUCH EVERY WAY." This is precisely the course of 14th chapter of this epistle contains, within the compass of a moderation; this is that gathering up of an argument on all few verses, a comprehensive refutation of every pretext of sides, which a wise and temperate man, who is labouring religious faction, whether urged by the refractory, or by the only for truth, will take care not toleave another to do for him. despotic party. The simplest principles are always those If this is to be deemed the style of the inflated and acrimoni- which mankind are the slowest to learn. It has been so in ous Fanatic, or of the partisan and bigot, we must give up philosophy; it has been so in the business of civil governevery attempt to establish distinctions, and must grant that ment; and it is so in matters of religion. A doctrine which, all moral characteristics are nugatory. Let us only imagine when expressed at large, seems too trite or obvious to be ourselves to have heard the young Saul disputing against formally announced, and which asks no proof, is the very Christianity with his comrades, on his road to Damascus ; can point that the perversity of the human mind evades or shuns. we suppose that his argument would have been balanced in To whatever causes the pertinacity of sectarism may be any such equitable manner? It is conspicuous and unques-attributed (a question foreign to our subject) it remains certionable that the Gospel, such as Paul found it, instead of tain that Christianity, as taught by the Apostles, is wholly fomenting in any way the natural intolerance of his temper, guiltless of the mischief. The chapter just named, and anhad actually restored the equilibrium of his mind, and had other of like import, abundantly refute the calumny that the taught the zealot to be just! Religion of Christ is generative of discords. The wit of man To prove that ALL MEN stand on the very same level of could devise no cautionary provision against such evils more guilt in the righteous estimation of the Impartial Judge, is an complete, more conclusive, or more perspicuous, than the one argument the fanatic lets alone, if he does not impugn it. We we here find. Precept, argument, instruction, have done shall never see him equalizing pretensions of all sorts, in their utmost. With what freshness and vigour do good language such as follows. "What then, are we better than sense and charity breathe combined in every phrase and they? No, in no wise; for we have before proved, both verse of this chapter! If we have been wading through the Jews and Gentiles, that they are all under sin. All are gone noisome quags of church squabbles (ancient or modern) the out of the way-have become unprofitable;-there is none effect upon the mind of turning to this passage-bright and that doeth good-no, not one!" This doctrine the fanatic clear, is like that of escaping from a pestilential swamp, places on some other ground than that of the universal prin- where we were tormented by the musquito, to a hill-top on ciples of morality, and he always appends to it some saving which the gales are pure, the sky clear, and the prospect clause or evasion, such as shall turn aside from himself its unbounded! To quote any single verse of the chapter, apart humbling inference. from its context, were a damage; for the whole is closely But if, in Paul's account, condemnation be universal, grace woven together in conformity with the genuine rules of is so too, at least in its aspect toward mankind, and in its natural and manly eloquence. It only remains to remind the proposals. As there is no difference in guilt, so is there none, reader (after he has turned to the passage) of the conclusion either in the conditions of pardon, or in the eligibility of men -That the writer of the epistle, whatever might have been to the Divine Favour. "Is God the God of the Jews only? his temper in early life, was no fanatic at the time when he Is he not of the Gentiles also? Yes, of the Geutiles also." addressed the Christians of Rome.

*

And it is now true, as the same writer expresses it in another Evidence to the same effect, both of a negative and positive place, that, under the banner of Christ, there are no exclu- kind, might be drawn from the epistles to the churches at sions and no peculiarities. "Greek and Jew, barbarian, Scy- Ephesus and at Colosse. Besides the purity and simplicity thian, bond and free, are all one in Christ Jesus:" or to use of the ethical portions of these letters, which bespeak a the equivalent language of another Apostle-That God puts sound and tranquil mind, the only special points to be adno difference between man and man;-is no respecter of per-verted to, are the explicit assertion in both epistles, of the sons; but that "in EVERY NATION he that feareth God, and equalization of religious privileges, and the nullity of those worketh righteousness, is accepted of him." Bright expan- exclusive pretensions on which the Jew founded his consion of heavenly glory? Welcome news from on high! with tempt of the bulk of mankind.-" Christ," says the Apostle, emphasis may we say, in hearing this canon of grace-"The "is our peace, who hath made Jew and Gentile one, having true light now shineth!" But what we have specifically to broken down the middle wall of partition."-Again: “Ye do with is this only-That the men who spent all their strength therefore are no more strangers and foreigners; but fellowas preachers and writers in promulgating such a doctrine, and citizens with the saints, and of the household of God." We in an age too such as the one they actually lived in, were as- find also in the epistle to the Colossians a very remarkable suredly no fanatics. And let it be told that these preachers (shall we say a prophetic) caution against that spirit of minof universal good-will were not Grecian sages, but Jews;-gled superstition and fanaticism—of presumption and servilJews born and bred in the very ferment of bigotry. Moreover ity, which so soon made its appearance in the Church, and the most conspicuous of this band of innovators burst upon rapidly spread, and actually held its sway, undisputed, more the world in the very character of a sanguinary zealota than a thousand years. The voluntary (or artificial) humiliHebrew of the Hebrews"-a sanctimonious Pharisee-and by ations-the worshipping of angels-the sanctimonious abstiearly propensity "a persecutor and injurious." We loudly nences-the human traditions-the specious piety, and the defy contradiction in affirming then, That Christianity, such idle tormenting of the body; in a word, all the elements of as the Apostles held it, was not fanatical. the great apostacy are here designated in the most distinct

As matter of argument it must be deemed quite superfluous, manner; or as if the many-coloured corruptions of the tenth and yet as matter of impression, it might be proper, to adduce century had vividly passed before the eye of the writer. the preceptive and concluding portions of this same epistle How sound and healthy is that piety and that morality which to the Romans in proof of the symmetry and completeness of the recommends in opposition to all such absurdities! that moral code which the writer promulgates or enforces. And after doing so, we should be entitled to the inference, on

* 1 Cor. xiii,

II. We turn next to those of the epistles of Paul which, that the Bible any where contains, it may be enough to compare in a more direct manner, are personal communications from the insulated passage with the general tenor of the writer's the writer to the parties addressed, and which, as they relate letters for the purpose of proving that "the perdition of unto local controversies, disagreements, or partialities, rife at godly men" was as far as possible from being the topic tothe moment, may be expected to exhibit more of the writer's ward which his thoughts continually tended, and upon which sensitiveness than a bare theological treatise, or a hortatory (as the fanatic) he was always copious, eloquent, and at ease. letter is likely to display. The genuine character and dispo- But we are bound to go further; and while we pause (in the sitions of an author naturally become most conspicuous on next chapter) at the prophetic description of the great aposthose occasions when he is wrought upon by personal feel-tasy that seven centuries afterwards should reach its height, ings. Six of the Pauline epistles come under this descrip- who does not stand back, as if in the Divine Presence, and tion; and we first advert to those that are altogether of an confess that it is not Paul but the Omniscient God who amicable kind, and embody the writer's lively affection to speaks? Every phrase of terror-is it not deep as the thuntwo favoured societies. der of Heaven? When the Supreme thus distinctly utters

The epistle to the faithful at Philippi" is a warm ex- his voice from on high, let him that dares come forward to pression of feeling, such as is proper to an endeared personal arraign the style?

friendship, resting on the basis of a thorough confidence. But we are soon brought back to the level of human sentiThe tenderness and the graciousness that pervade it are much ments, and again see the writer's genuine character in the to our present purpose; and so is that spirit of lofty and fer-casual expression of his mind, as occasions arise. "If any vent piety which it breathes; for these are conclusive proof man obey not our word by this epistle, note that man, and of what the influence of Christianity was in its pristine era. have no company with him, that he may be ashamed." But we shall pause only at certain specific indications of the Here is apostolic vigour-necessary for the general good; temper of the writer. The first of these is of an extraordi- nevertheless the culprit is not forgotten; much less consign

nary sort, and may appear to contradict the supposition, ed to vengeance. Yet count him not as an enemy; but

drawn from other sources, that the apostles maintained the admonish him as a brother." The caution this, of a paternal honours of their high function by a stern and efficacious re- heart.

buke of factious proceedings. But the truth seems to be The two epistles to the Christians of Corinth, and the one that, although on urgent occasions, and when they had to to those of Galatia, are marked by a speciality of meaning in deal hand to hand with the contumacious sectarist or perni- every part, and also by a frequent admixture of personal feelcious heretic, they used with promptitude "the power which ings; yet of a different kind from that which distinguishes the Lord had given them," their native feelings, abhorrent of the letters last mentioned. Capital errors, and practical the despotic and jealous course customary with spiritual dig- abuses, and church disorders in the one instance, and a nities, restrained them from employing penal powers, if by grave perversion of doctrine in the other, brought into play any means it could be avoided. What Paul's inner disposi- the sterner elements of the apostolic character, and we see, tions were in relation to contentious or ambitious zealots, we by this means, not only what was the writer's style of rehere perceive."Some indeed preach Christ even of envy proof; but what was the temper called up in him by open and strife of contention, not sincerely, supposing (intend- and irritating opposition to his just authority. Shall it not ing) to add affliction to my bonds.-What then? notwith-be now, that young SAUL-the tyro of Gamaliel, is to reapstanding every way, whether in pretence or in truth, Christ pear on the stage, while PAUL, the disciple of Jesus, stands is preached, and I therein do rejoice, yea, and will rejoice!" aside?

Can this be the language of the man who, some thirty years The evidence is before us. Nothing can be more free and before, had been seen raging up and down through the streets natural than the manner of these compositions; nothing more of Jerusalem, and cramming its dungeons with innocent wo-lively or spirited. If we want native expressions of a wrimen and children? Christianity truly had done his temper ter's very soul, here we have them. And it may be added that while these three epistles abound with those incidental

no harm in the interval!

In personal conflict with these vexatious demagogues, allusions to facts and to persons which place their genuinePaul might perhaps, from a sense of public duty, have as- ness far beyond doubt, they present also, in a remarkable desumed another tone; but we see that when, in the freedom of gree, those fresh touches of human sentiment-absolutely private friendship, he refers to the rancour of such teachers inimitable, which alone would be enough to assure all who toward himself, his mind was not that of the despot, or of have any perception of truth and nature, that we are conversthe fanatic. It is evident, on the contrary, that much per- ing with real and living objects; not with spurious images. sonal proficiency in the virtues of self-command, qualified The first topic that meets us, and the one which manifestly him to admonish others-"to be of one accord, of one mind; was uppermost in the writer's mind, is that of the factions -to do nothing through strife, or vain-glory, but in lowliness that had sprung up among the Corinthian converts. We of mind to esteem others better than themselves." reach then here the very point of our experimentum crucis.

A similar affection was borne by the apostle to the Thessa- In what manner does the religious Chief deal with the divilonian Christians: and on the strength of that affection, and sions of those who (many of them) were calling in question in the spirit of conscious integrity, he appeals to them to his apostolic authority? Now not to insist upon that general attest, as well the integrity as the mildness of his ministerial rule of policy which leads a chief to manage factions for his conduct among them. A foreknowledge, probably, of the own advantage; or to play one party against another, it is vengeance then impending the Jewish people, and near to certain that, if a man's own spirit be factious-if he harbour fall upon the rebellious city, seems to be couched in the terms a secret virulence, the tendencies of nature will draw him on, he employs when speaking of his outrageous countrymen. ere he is aware, and even against his sense of personal disYet it cannot be said that the passage breathes a vindictive cretion, to take a side, and to join in the fray. Whatever spirit, or that it is unbecoming the occasion.-"THE WRATH tone of impartiality he may assume, or how sincerely soever (that specific judgment, long ago threatened) is come upon he may wish to compose the feud, he will be sure to throw them to the utmost, who both killed the Lord Jesus, as they in some pungent matter that shall increase the ferment. But did their own prophets; and have persecuted us, and please Paul on this occasion neither acts the wily part of the adroit not God, and are contrary to all men-forbidding the progress demagogue, nor the involuntary part of the fanatic. He grants of the Gospel among the Gentiles." Yet the painful theme not the slightest favour, even by any indirect inference, to his is instantly dropped, and the happier sentiments--the charac- personal adherents in the Corinthian church. But on the teristic sentiments of the writer's mind, prevail. contrary, without distinction, condemns and contemns the

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It is not (as we need hardly affirm) a simple declaration of sectarists of those four denominations. Every one of you the Divine displeasure against sin, or the authorized announce- saith, I am of Paul, and I of Apollos, and I of Cephas, and ment of approaching judgment, that indicate the fanatic; for I of Christ! Is then Christ divided?" And while "one this office may in fact be the highest work of charity, and saith I am of Paul, and another I am of Apollos, are ye not may be performed under the impulse of the warmest benevo- carnal ?" Yes, "babes in Christ"-persons who, notwithlence. But it is when the wrath of heaven is a man's chosen standing all their boasted gifts, were in fact only just openand constant theme, and when, without any commission to ing their eyes (if so much) upon the world of truth. And that effect, he takes upon him to hurl the bolts of the Most who is Paul, and who Apollos? Will you say Leaders and High, this way and that-at individuals or at communities: Princes in the Church? nay, nothing more than subservient it is then that we justly impute malevolence, as well as a agents in the hand of the Lord. "Let a man so account of gloomy extravagance of temper. Now when we find, in the us as the ministers (menials) of Christ, and stewards only of second of Paul's epistles to the believers of Thessalonica, the mysteries of God.

one of the most appalling descriptions of the future wrath There is neither guile nor ambition in this: nor can it be

thought to savour of the smothered inflammatory style of one toward him." A father in the midst of his children does not whose factious temper is always getting the better of his sense sooner relent, or hasten more to meet a penitent son, than of interest and his motives of policy. The blow is aimed at does this apostle, as we see him administering the affairs of the very root of discord; and the apostles themselves would the infant church.

retreat from the place of honour that belonged to them, if no

A delicate part remained to be performed in reference to other means could be found for withdrawing their names the indispensable duty of asserting the apostolic power, imfrom the banners of a party. "In handling this subject," pugned as it had been by a factious Jewish party at Corinth. says Paul, "I have thus used my own name and that of In measure the argument was a personal coutroversy; yet did Apollos, that ye might learn in us (though in fact we be it involve common principles. The occasion was precisely rightful chiefs in the Church) not to think of any above what one of that peculiar and difficult kind on which a public peris enjoined; and that no one of you be inflated with zeal for son feels that he must defend himself, as an individual, against one, against another." those who, in assailing his single reputation, mean much

Yet must the apostolic authority be exerted in a manner more than to tread a fair name in the dust: in such a case the that shall inspire the disorderly with fear. Yes, but it is timid, or the falsely modest, give ground; and murky pride not the personal antagonists of Paul that are selected as the throws up public interests, rather than descend to explanation objects of the supernatural infliction: a shameless violator of with a despised antagonist; while the arrogant or despotic the common principles of morality is the victim. In the chief comes out in ire to repel the assault, and thinks only name of the Lord Jesus, let the incestuons man be delivered how best to save his personal importance.

unto Satan, for the destruction of the flesh; that the spirit The course taken by the Apostle is quite of a different sort. may be saved in the day of the Lord." The mingled strain of apology, remonstrance and entreaty, Whatever incidental evils may arise from that separation which closes the epistle to the Corinthians, brings together, and seclusion which Christianity involve, they would all, or in admirable combination, the emotions of a highly sensitive, nearly all, be avoided, if the apostolic rule were but adhered generous, humble and yet noble mind, striving alternately to, such as we find it luminously laid down in these epistles with itself and with its sense of public duty. The abrupt to the Corinthians, and which, if reduced into an abstract transitions, the frequent interrogations, the sudden appeals, form, might be thus expressed-That the rigours of church and the genial warmth of the whole, impart an historic life to discipline should be made to bear upon the society itself, while the passage, such as makes the reader think that he sees and a bland, unscrupulous and unsanctimonious courtesy of be- hears the speaker actually before him. It is saying little to haviour on the part of Christians towards others, allows the affirm that a composition of this order stands immensely releaven of the Gospel freely to mingle itself with the general mote from the suspicion of spuriousness:-if this be not mass of mankind. What can more approve itself to reason reality, the objects that now press upon the senses are not than a principle like this? What can be more unlike the real; and the stamp of truth which marks it, involves also supercilious monasticism and the morose sectarism of the the truth of the Christian system. But this is not all; for if fanatic? Indeed sectarists and fanatics of all classes, and we ought in any case to rely upon the universal principles of in every age, have just reversed the apostolic canon. That human nature, as they are gathered from history and observais to say, they have enclosed themselves and their sanctity in tion, we may affirm that it is the property of gloomy or maa coop of pride, so as to deprive the profane world of the lignant opinions, or of notions that are preposterous and exagbenefit it might have got from the spectacle of virtue so ex-gerated, to impart a certain fixedness or monotony to the mind alted; and at the same time have expended their entire fund and temper: the passions become set; the style of expression, of indulgences-one upon another. Nothing has been so even if vehement and copious, is of one order only: the themes hard as to get admission into the exquisite circle of purity; of discourse are few, and the drift is ever the same. Were it nothing so easy as to live there when once admitted! It has demanded to assign some single characteristic which should been like climbing a painful and rugged steep-to find at the mark the fanatic in every case, the same exclusiveness might summit, a luxurious level. be given as the infallible sign. On the contrary, a free The apostle would have it quite otherwise. Let us stop play of the faculties and emotions, and a graceful versatility to gaze a moment upon his golden, but much neglected maxim of mind, is the distinction of those who live in the light, of church polity. Alas, that the roll of church history illus- and inhale the pure breezes of day. An expansive benevotrates its excellence so often by contrarieties! lence, conjoined with the mild affections of common life, not "I have here been enjoining you not to hold any intercourse only renders the heart sensitive on all sides, but imparts an with persons of impure manners; (but do not misunderstand interchangeable mobility to the entire circle of feelings, so me), I am not speaking of worldly men, whether covetous or that transitions from one to another are easy and rapid; the rapacious, or idolatrous: for to observe any such rule in rela- character, in its general aspect, is pleasantly diversified. The tion to them would be to exclude yourselves altogether from storms of December are of one hue, and rush across the heavens the social economy. On the contrary, my meaning is, that in one direction; but the summer's sky has many colours, you should maintain no intimacy with one who, making a and a new beauty for every hour.

profession of the Gospel, and calling himself a brother, is Now we might assume the rapid interchange of subjects licentious, avaricious, profane; is addicted to slander, or is and sentiments, and the abruptness of the style, and its sparkintemperate or rapacious. For what affair of mine is it to ling vivacity, in the passage before us, as sufficient proof of exercise jurisdiction over those who have not voluntarily our position, that the mind of Paul, far from having been rigidly placed themselves within the circle of church censure? Such fixed in one mood by Christianity, had actually acquired, belong to the Divine Tribunal. But judge ye those of your under its influence, more copiousness of feeling than his early own society and in the present instance excommunicate this course seemed to promise. The Gospel had made him—we same flagitious person.' appeal confidently to the instance now before us-the Gospel

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How might the Church by this time, and long ago have had made Paul a man of much feeling, and of many feelings. spread itself through the world, and its purity have been But fanaticism, if it quickens some single sensibility, renders maintained, if regard had been paid to the simple rule we others torpid, and after a while reduces the character to the have quoted! The same law of charity and integrity, ex-narrowest range, or brings on intellectual atrophy. panded and applied to the difficult question of social commu- We have yet to advert for a moment to the epistle to the nication with idolaters, is brought forward again in the 8th Christian societies of Galatia; but do not meddle with what and 10th chapters. Shall we find any one so uncandid or so belongs in it to the theologian, and which has often enough perverted in spirit as to refuse to Paul the praise of high good been treated of: what is pertinent to our immediate purpose sense, as well as of benignity in this instance? The whole of may soon be said. Written about the middle of his apostolic the practical instructions that fill the middle chapters of the course, and at the season of ripened manhood, it may be asfirst epistle to the Corinthian church, are eminently charac-sumed to exhibit the effect of Christianity after it had fully teristic of a calm and temperate mind; and stand in full op- settled itself upon the moral and mental habits of Paul, and position to the crooked policy, to the acrid bigotry, to the before the force of his spirit had become at all abated. We imbecile conscientiousness, and to the foul hypocrisy that so find in it, as we might expect, the highest degree of vigour and often have deformed the profession of the Gospel. vivacity; as well as a very decisive tone, and even an au

Must apostolic rigour pursue its victim with inexorable thoritative challenge of submission to his dictates in matters wrath? Far from it. How does the paternal spirit of Paul of religious truth. There is nothing feeble in this epistle; rejoice (in the second epistle), over the repentant culprit! and yet we meet indications of that paternal tenderness which "Sufficient to such a man is this punishment; comfort him, distinguishes his addresses to the best-loved churches: there therefore, lest he be swallowed up with over-much sorrow. is the same candour too in acknowledging whatever was Wherefore I beseech you that ye would confirm your love laudable among these societies; and moreover such a mix