limited, or ever limited to the illiterate? Because he sometimes works without the means, and apparently in defiance of the means, are we therefore to lay them aside? Who possessed more advantages, or more eloquence, than the Apostle, whose words are alluded to in this objection? Did Paul make a worse preacher for being brought up at the feet of Gamaliel ? 'But Paul laid his attainments at the feet of Jesus Christ." True; and there we are now endeavouring to lay Eloquence! There we wish talents to be brought and expended! There, we desire always to learn. At the altar of God we would kindle the torch of Science; and when kindled, let it be quenched without pity, unless it serves, like the star that appeared to the Magi, to lead us to Christ. But he counted his gain, in which his attainments were included, loss for Christ.' Yes, when it had a tendency to lead him to self-dependence, to "exalt him above measure," to support Pharisaical pride, to depress the salvation of Christ in his esteem! Whenever literature, or eloquence, gives the mind this bias, it is time for that individual to "count it" not merely nothing, but "loss" too! But if knowledge, unhappily, in some sad instances, puffeth up, where is the good that does not? We must renounce every comfort, if we would live without danger! The corrupted mind of man is capable of turning every blessing into a curse, unless God control it. And under his direction, even that which would otherwise be injurious, is useful. What the Apostle counted loss, in comparison of Christ, was serviceable to him, and to the cause of God, at the Areopagus in Athens, and on a variety of occa sions. But the Gospel of Jesus disdains such assistance for the Apostle says to the Corinthians, "I came not to you with excellency of speech:"-" and my speech, and my preaching, was not with enticing words of mens' wisdom." That the Gospel of Jesus disdains the assistance of eloquence, in a eertain sense, I admit: it will not accept of any thing as its support. It stands upon its own inherent excellence; and spurns all extraneous aid. It is a sun absorbing every surrounding luminary. Its beauty eclipses every charm brought in comparison with it. Yet, is this a reason why, in enforcing its glorious truths upon our fellow-men, we should disdain assistance which, although it aids not the gospel, is useful to them? Follow the opposite principle, and lay aside preaching. The gospel approves itself to the conscience; every attempt to illustrate and enforce it is useless, when applied to the truth itself, for it cannot be rendered more excellent than it is: yet it may be rendered more perspicuous to our fellow-men, it needs enforcing as it regards them; and preaching has been instituted by God himself for that express purpose. So eloquence cannot render assistance to the gospel itself; but may be useful to those who attend it. True eloquence has for its object, not merely to please, but to render luminous the subject discussed, and to reach the hearts of those concerned. "But the Apostle's speech was plain." We grant, that in stating the doctrine of Christianity to the Corinthians, he asserts that he did it with plainness; and we doubt it not. Yet there were scasons when he disdained not the use of eloquence; and we admit, that there are seasons when all ornament should be laid aside, and plain truths should be toid plainly but this is no argument for the total or general disuse of it; not to say that much of real eloquence consists in simplicity. Let every man limit the exertion of eloquence as it pleases him; and let him exercise his judgment in determining when it is and is not useful: let him pursue his own method, and hear his favourite preacher: but let him not condemn literature and its adherents; let him not reject Truth, because she wears a richer garb than that in which he has been accustomed to see her if Eloquence cannot be the mistress, let her be the handmaid of Religion; and we wish to assign her no higher office. We contend not for literature in general, nor for eloquence as a branch of it, as the substitute for divine operations, or as essential to truth; but, as subservient to divine teaching, as useful to the cause of God; at least, as not inimical to the great designs held in view, in the exercise of the Christian Ministry. We live in a day when it becomes us to be equal every way to our adversaries. This we never can be, if we cherish a contempt for liberal science. Infidelity lifts her standard, and advances, with daring front, to "defy the armies of the living God." Distinguished talents rally around her ensign. The charms of eloquence, the force of reason, the majesty of literature, the light of science, are all enlisted under her banner; are all opposed to "the truth as it is in Jesus." Let us, in reliance upon divine aid, meet them upon equal terms, contend with thein on their own ground, turn against them their own weapons! Let us meet them in the plain, or upon the mountain; let us ascend to their elevation, or stoop to their level! Let us oppose science to science, eloquence to eloquence, light to light, energy to energy! Let us prove that we are their equals in intellect, their colleagues in literature: but that, in addition to this, " One is our Master, ever Christ," that we have "a more sure word of prophecy," and that our light, borrowed from the fountain of illumination, will shine with undiminished lustre, when their lamp, fed only by perishable, precarious supplies, shall be for ever extinguished! W. B. COLL.YER. THE DUTIES OF CHRISTIANS TO EACH OTHER.'" THE number of professors of religion in this country, is probably greater than at any former period; yet it may be questioned whether Christians in general possess such superior piety and activity, in the practice of all godliness, as many of their predecessors have done. It is to be feared that they re tain too much sinful self-love; that their hearts are too contracted; and that they are too feebly impressed with this important truth: That they are all fellow - members of the same body, and every Christian is his brother's keeper. They have lately, indeed, felt the obligations they owe to their unconverted brethren; and many, both at home and abroad, are strenuously endeavouring to evangelize the Heathen. May the work of the Lord prosper in their hands! Yet there are important duties which believers owe to one another, which (as far as I have been able to observe) are seldom well discharged. The negligence of some arises, I am afraid from criminal carelessness; that of others, from mere inadvertance and ignorance. These duties were strictly performed in the apostolic age, and in times of persecution; but, alas! the ease and external prosperity of the church have tended to produce indifference toward the brethren; and indifference toward the brethren is ingratitude to Christ. They are particularly binding on believers who live near to each other; more especially on those who publicly worship together, and are members of the same church; and the regular performance of Christian duties is attended with this great advantage (among many others) to our own souls: That it fills up every vacancy in our time, and leaves no leisure for the world to intrude. First, Of their conversation. Spirituality of conversation should be carefully maintained. When we discourse upon temporal affairs, it should be after a spiritual manner; and the sooner it becomes entirely spiritual the better. We are not to suppose that conversation is of course spiritual, because the subject matter of it is so; for we frequently discourse of spiritual subjects in a carnal strain. We do so when we criticise upon ministers and private Christians; or when we extol one minister at the expence of another; or largely censure or applaud his action, language, &c. Critical hearers seldom hear to profit: the ungodly are as capable of this sort of conversation as the pious. Christians should rather discourse upon the substance of sermons than upon the style and manner of preachers: they should discourse of the glory and grace of the Lord Jesus; of the dealings of God with them, and the way by which he has led them; of their trials and temptations, comforts and discouragements, experiences and observations. By this means the whole company will be benefited: they will warm each other's hearts, and the warmth will be reflected back on their own. When modesty and candour prevail, and there is a mutual desire to instruct and be instructed, the intercourse of Christians is incalculably precious, and they are helpers of each other's faith and joy. A truly spiritual conversation is, perhaps, as profitable as an evangelical sermon, or more so. Secondly, The apostle recommends us to confess our sins one to another; thereby affording opportunities for mutual advice, encouragement, reproof, praise, and prayer. We frequently stand in need of advice, and of a judicious faithful friend to give it. Free and unrestrained conversation among Christians, discovers the general similarity of their experience, and destroys the power of a temptation with which Satan often harrasses them; that their cases and experiences are peculiar, and, therefore, that they cannot be the children of God: they become better acquainted with the subtleties and devices of this arch-enemy of souls, and with the different kind of attacks which he makes; and learn the most effectual methods of resisting him their love to each other is increased and cemented, and likewise their humility and knowledge of God and of themselves. Christians obtain much profit by making a common stock of their knowledge and experience. Thirdly, Christians should pray for one another. It is to be feared, this duty is, in general, but little thought of, and but indifferently performed; yet it is our high privilege, as well as our bounden duty, to be intercessors for each other at the throne of grace. It is adviseable to particularize persons and their chicumstances in our prayers. The more minute and particular we are, the better. The advantages attending mutual prayer are very many. It increases our affection to the brethren, and deeply interests us in their welfare, -- it enlarges and warms our hearts; it causes us to be much in prayer, and enables us to pray better for ourselves; especially, should a fallen brother have an interest in our sympathy and our petitions. We know not how much we are indebted to the prayers of others, nor how useful we may be to others by praying for them. Prayer costs nothing; it is the cheapest, yet the best service we can render to any one. Fourthly, Admonition and reproof. This is a duty particu larly incumbent on elder Christians. It may, with propriety, be performed among equals; but very young persons, either in years or in grace, are seldom well qualified for such a task, Perhaps, there is not a more difficult duty to perform properly; partly, because those who have the greatest need of admonition and reproof are seldom disposed to receive them; and partly, because those who administer them are in great danger of speaking in their own spirit, not in the spirit of Christ. That they may produce the desired effect, they must not be done hastily; the time must be weli chosen, and the manner affectionate and humble. No symptoms of a harsh, censorious, or cavilling spirit must appear. It is often better to reprove by example than by precept, or by a short but sea'sonable observation. However difficult and unpleasant the discharge of this duty may be, it should be conscientiously performed, for we certainly partake of the sins that we do not reprove. We contract guilt ourselves when we suffer sin to be committed by another, without reproving him for it. Fifthly, Forbearance is a debt which Christians owe to one another. They should be pliable and yielding as the reed, unless duty imperiously commands them to be resolute; they should give way to their brethren rather than contend with them; they should make their brother's interest their own: they should be meek and lowly to all, overlooking slights, hasty words, and even injuries; kindly putting on every thing the best construction it will bear; and if it will not bear a good one after all, covering it with a large mantle of love. Christians should, especially, avoid disputes, always remembering it is the second word that makes the quairel. Sixthly, Young professors, newly converted persons, and seeking souls should be encouraged, and helped forward in their pilgrimage by private Christians, as well as ministers. When Aquila and Priscilla found that Apollos knew only the baptism of John, they took him, and expounded unto him the way of God more perfectly. When they see the members constantly leave the chapel and pass by them, without taking any notice, they are grieved, and think Christians are proud and unsociable. Speak to them, get acquainted with them, perhaps they desire your acquaintance; but are ashamed or afraid to speak first. They may receive much benefit from your pious conversation, Perhaps, they are enquiring after truth:-inPerhaps, they are wavering: fix them. Che struct them rish whatever is good in them, and meekly bear with their infirmities. Do not expect too much from them at first, or require them immediately to come up to a particular standard. Deal with them wisely and tenderly, like a nurse with a little child. Seventhly, Christians should endcavour, by all possible means, to raise and restore a fallen brother, Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness." We are not to judge hastily and harshiy that he is not a Christian, because he has brother still; and will, therefore, labour anxiously to heal and |
