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ON BECOMING ALL THINGS TO ALL MEN.

"I am made all things to all (men), that I might by all means save some."-1 Cor. ix. 22.

Yet

THROUGHOUT the sacred writings there is a broad line of distinction observed between the righteous and the wicked-between the church and the world. still the question is not unfrequently put, "What is the grand difference between the professors of Christianity and those who despise or disregard its claims?" And if such a question be proposed to the enemies of religion, they will sometimes answer, that all pretensions to religion arise from spiritual pride, and that this is proved by the conduct of its admirers, who seem to exult that they alone are the chosen of God, the chartered free-men of heaven, and that they may therefore look upon those around them with pity or contempt, and say, "Stand by, for I am holier than thou."

We do not deny that there have been, or that there still are, some who call themselves Christians who possess, and who fail not to display, such spiritual pride; and we will even grant that whole communities, and in some ages, perhaps, the generality of professors, have manifested too much of these dispositions, than which nothing can be more opposed to the spirit of the gospel.

But after we have admitted thus much, I think we are bound to assert with confidence that this is not the prevailing error of the age in which we live. It may be, that we have gazed upon this boasted separation from the maxims and conduct of the world, mixed, as it has often been, with so much that is gloomy and forbidding, till we have been disgusted with the caricature upon Christianity which is presented to our view; and, in our determination to avoid it, have insensibly fallen into the opposite extreme, and have come to think (or to act as if we thought) that the conduct of mankind in general was such that to demand from ourselves, or to expect from others, a superior regard to morality and holiness, would discover in the one instance, spiritual pride, and, in the other, a want of Christian charity.

Such has been the alteration in the general feelings and conduct of professors of religion, that, instead of remembering that "the world knoweth us not, because it knew not our Master," and that it must ever be so while we possess his spirit

and imitate his conduct, we have desired and rejoiced to see the marks of distinction fading and disappearing till all could walk together, without any very great disgust on the part of the world, or any very great sacrifice upon the part of the church; and we not unfrequently hear the words of our text quoted with ap parent pleasure and triumph by those who in this manner would not only excuse the compliances they make, but establish a claim to the apostle's virtuean enlarged and Christian charity. Let us observe, then,

I. The manner in which the apostle "became all things to all." Which will lead us to this conclusion,

II. That the apostle's conduct will af ford no apology whatever for the want of that separation from the spirit and conduct of the world upon which the word of truth so frequently insists.

I. Observe the manner in which the apostle "became all things to all." And this will be best perceived by considering the language of the apostle himself in the context: and in doing so we cannot but notice one very fruitful source of error. It is a common practice (and in this common practice it would be well if unbelievers stood by themselves) to take an isolated text, and apply it for the purpose of justifying or condemning certain doctrines or practices, without any reference to the object which the writer of such language had in view, the circumstances in which he was placed, or the character and condition of those to whom he wrote. Too much care cannot be taken in appropriating Scripture language, for if we (as is too frequently the case) apply any scriptural threatening, or exhortation, or promise, to ourselves or others, without considering the original design of such language, we certainly discover either our ignorance or dis honesty, and may perhaps be found amongst the number of those who "wrest the Scripture to their own destruction."

Look, then, to verse 20; and to enter fully into this and similar passages, we must remember that our Lord and his disciples proclaimed the gospel first to the Jews. To them had been committed the oracles of God; and in these divinely inspired writings they had been instructed in the worship of God, which was connected with many ceremonies that were to be done away when Christ should

come. If we, with any carefulness, consider the separation which had so long been made between the Jews and other nations, by the peculiarity of their worship, and the superiority of their privileges, we cannot but perceive that the Jew would with great reluctance abandon these peculiarities, and become satisfied with the spiritual nature of that religion which required nothing beyond an entire surrender of the heart to God. He who thus separated them did not see fit to require that these peculiarities, and the feelings they were calculated to inspire, which had been cherished by his own commands, should be at once relinquished. The Jew might receive Christianity, and yet revere and observe many of the ceremonies in which he had been educated, while yet these ceremonies were unnecessary, being done away in Christ. Of such the apostle speaks in the verse we have now read: "to them that are under the law," that is, to those who considered themselves under the restraints of the law of Moses "as under the law," &c. For an illustration of this see Acts xvi. 3, and xxi. 20-26. To understand Paul's reason for acting thus we must remember that he always taught that the Gentiles were free from the yoke of the Mosaic ceremonies, and that the Jews were not to expect salvation by them, and were not even bound to observe them at all. From this, some who were opposed to the apostle took occasion to represent him as teaching the people to neglect and to despise the law of Moses; and even went so far as to say that he blasphemed it. The apostle, therefore, took these opportunities of showing that so far from doing so, he did not object, when circumstances required it, to attend to these ceremonies, although he knew that disciples of Christ were free from them. But while the apostle submitted in these instances, when compliance with the ceremonial law was a matter of indifference, yet we ought to recollect that he was uniform in his declarations that such observances were unnecessary; nor did he refuse to associate, even in the presence of the Jews, with those who would not conform to them; and it was because Peter did not act in the same honourable manner that the apostle rebuked him (Gal. ii. 11, &c.); and when we read of his compliance with the prejudices of the Jews in the circumcision of Timotheus, we should remember also what he says, Gal. ii. 3-5, when speaking of his other " son in the faith.” It had been determined by the apostles

and elders assembled in Jerusalem, that the ceremonies of the Jewish law should not be enforced upon Gentiles. But some zealots would have compelled him to circumcise Titus. Here the apostle resolutely withstood them; and the difference in the two cases is this-the mother of Timotheus was a Jewess; the omission of this rite in him, therefore, would have given offence, and have operated to the prejudice of this young minister. Titus was a Greek; and for the apostle to have submitted in this instance to the will of the Jewish zealot would have been to bring the believing Gentiles under a yoke which Christ demanded not, and to which they had not been previously called to submit.

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Verse 21." To them that are without law," that is, without the law of Moses; he acted as without the law, knowing that its ceremonies were superseded and abolished; while his conduct proved that he was not without law to God, who, by the gift of Christ, had brought man under new obligations to strict obedience. "To the weak became I as weak.” So far from opposing their conscientious scruples, he would act as though he himself were likewise as scrupulous. See 1 Cor. viii. 13.

We must draw, then, these conclusions: that the apostle to the Jews became as a Jew; to the Gentile, as a Gentile; and to the weak, as weak ;"only when becoming so was a matter of perfect indifference, and when by doing so he could advance their good, and the honour of his Master; but that he was upright, and firm, and resolute, in opposing every thing which was inconsistent with the gospel of Christ.

This leads us to observe,

II. That the apostle's conduct will afford no apology whatever for the want of that separation from the spirit and conduct of the world upon which the word of truth so frequently insists.

The separation which the Scriptures every where enjoin and recognize between the disciples of Christ and those who reject his authority and commands, was clearly visible while the gospel was exerting its full influence in the church, and while its influence was confined there by persecution. Light was there, but ignorance and darkness were without; purity was there, but iniquity and corruption were in the world. Conformity to the practices of the multitude would, in such circumstances, be at once considered as a desertion of the principles

of the gospel, and a denial of its author. But it is very different in the times in which we live; for if we allow that religion has now the same influence on the minds of those who possess it which it had in ages of darkness and persecution, we must grant that it has also produced a change in the character of those who cannot lay claim to the name of Christians.

The word of truth has spread a light through our land, and other parts of the world; and even in those circles, and families, and bosoms, that own not its authority, the effects of that light may be discovered in the repression of many flagrant evils, and in the superior tone of feeling and standard of action, which (notwithstanding all the depravity and vice around us), we must admit, pervade all ranks of society. Such a change must be perceived with joy and thankfulness; but it will prove dangerous to the Christian unless he remembers, that however the general character of society may be improved, and however superior the standard of morals may be, he must rise superior to this, and possess an elevated holiness, and a loftier character.

Never, perhaps, has there been greater danger than at the present time of supposing that the difference between genuine Christians and others is not of essential, of infinite consequence; and never, perhaps, have the words of the apostle been more frequently referred to in order to justify the compliances of professors with the conduct of those who claim not the character of disciples of Christ; and the inducements to compromise all that is peculiar and most disagreeable in the profession of the gospel will be numerous and strong, in proportion to the frequency, or force, or beauty, with which amiable dispositions and upright conduct are manifested by those who are not the professors of Christianity.

What, then, shall we do under these circumstances? To avoid this danger of amalgamation with the world, shall we go back to the rigidness and austerity in which true religion has sometimes been thought to consist? There is no necessity for this. True religion will not only appear more lovely, it will also flourish best, where the spirit of conciliation, of charity, of pleasantness, and of love, is most abundant; provided this truth be kept in remembrance, and its influence brought to bear upon our conduct, that the man who studies and imitates the example of Christ, who loves and prac

tises his commands, is the only real pos sessor of Christianity, and all besides are enemies to God, and exposed to future judgment.

But tell me, Is this truth constantly remembered by us?-and does it produce its beneficial, its full effect upon our conduct? Instead of thus dreading all contact with that which would tend to bring down our moral and religious feelings, and reduce us almost (if not altogether) to a level with the unregenerate ;-instead of thus grasping at the purity and majestic holiness of our Master, do we not too frequently endeavour, and are we not too contented if we can succeed in the attempt, to smoothe down a conscience that would disturb our ease amidst the compliances which we would fain decorate in the clothing of Christian charity? Ah! and to stretch this charity, or, in other words, to justify sinful compliances, how often do we hear a libel upon the apostle's charity, and we are told that we must "become all things to all men !"

Before we produce the apostle's example, or the words of inspiration, to justify any of our compliances with the wishes or the conduct of our fellow men, let us see to it that our compliances are limited, as his were, to those things which are in themselves indifferent. If we deny ourselves to comply with the weaknesses of our fel low Christians and fellow men, we follow his example, and may, with him, hope "that by all means we shall save some.' But if we comply with the sins of our fellow men (i. e. if we comply with them in any conduct which arises from want of devotedness to his service), whatever the motive may be which we propose to ourselves, we may rest assured of this: either we pursue a wrong end, or we use improper means to attain our object, and therefore ought not to expect success.

Do you thus seek to please God? You know that he loves obedience rather than sacrifice. "True religion, and undefiled before God and the Father, is this: to visit the fatherless and the widows in their affliction, and to keep himself unspotted from the world." Do you seek to promote the interests of religion by such compliances? It is the most effectual way to bring all religion into contempt; for what is Christianity worth, if it may be stripped of all its peculiarities, and warped to meet the practices of the world at the voice of convenience or fancied expediency?

Intelligent and honourable men of the world would despise, and justly despise,

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such a religion as this; and it is awful to think of the vast sum of irreligion and infidelity which professors of Christianity have thus produced and cherished. If we can stand in the path of holy obedience, and reach forth the hand of benevolence and love, to lead our fellow men into the same path, we are secure, and may hope to rescue them. But if we enter the ways of sin with the vain hope that we shall escape unhurt, and bring them back with us, we shall be awfully mistaken. It is very easy to go with them, for it is downward; but when you would return, you must contend with your natural disposition to descend; while every thing you meet with will but make your return more difficult. Meanwhile, what becomes of those whom you proposed to lead back with you? Ah! they, encouraged by seeing you in the same way with themselves, have gone one step further; and if you would attempt again to reach them, it must be by a greater deviation from the path of holiness than before; and the awful end of such conduct has often been the everlasting ruin of both parties.

But let me ask again, Do you, by such compliances, hope to gain the good opinion of your fellow creatures? In such a case it would be difficult to say which was more apparent, your sin or your folly. Your sin, that you can prefer the esteem of man to the favour of God; or your folly, that you can expect thus to attain your object. For if they be but intelligent, much more if they be honourable and virtuous, they will pity such weakness, or despise such servility and want of principle. The best way to do good to our fellow men, and to secure their esteem, as well as to promote our own safety and happiness, is to evince in all our actions that we are what we profess to be; that we act from principle-the high and holy principle of regard to God, love to his service, and obedience to his commands. This was the principle that actuated the apostle in all his labours, and in all his compliances with the weaknesses of others; and this principle preserved him from complying with their sins.

From what has been said,

1. Let us beware of perverting scripture for the purpose of supporting practices which it condemns, or censuring those which it enjoins. Such a habit is not more common than it is dishonest and dangerous; but I must repeat what I before said, that it would be well if such a practice were confined to those who are

the enemies or neglecters of Christianity. It is no excuse to say that you have not much opportunity for studying the Scriptures, nor much talent for interpretation, and that you thought you were putting a right construction upon the language of Scripture; for there is one rule of Scripture interpretation which would preserve you from such mistakes. Sacred Scripture is always consistent with itself; if, therefore, you cannot understand any particular part of it, take the general bearing of Scripture upon the doctrine or practice to which it may refer, and ask what the Bible as a whole would teach. No one could do this, and then plead the words before us (or any other expres sions of Scripture) as an excuse for his sinful compliances. Christ says to his disciples, "Ye are the salt of the earth;" i. e. by the wisdom, and benevolence, and holiness, which are the fruits of the Spirit of which they partake, they are to season others, and preserve society from corruption. And is it consistent that they should be content to lose their peculiar savour, and become as much as possible assimilated to the mass they are to pu rify? Again, "Ye are the light of the world," therefore "let your light so shine before men that they may see your good works, and glorify your Father which is in heaven;" i. e. let your doctrine, and dispositions, and lives be such as to make it apparent that such truth and holiness could come only from God; and thus constrain them to believe in the true God, and to recognize you as his true disciples. Is it consistent, then, that we should in any measure eclipse that light, so that those who cannot bear its purity and brightness, lest it should discover their own impurity and darkness, should be content to walk with us?

We might ask, what must be the state of that heart which can choose a lower degree of holiness than he might attain, merely because there was some apparent justification of his conduct in the word of God?

2. Let us imitate the tenderness and condescension of the apostle in bearing with the weaknesses of our fellow men. This is the duty not only of ministers, but of every Christian.

3. Let us guard against an abuse of this charity and tenderness, lest it degenerate into weakness, and dishonesty, and sin. Let us take heed, lest, by the supposed exercise of charity, we become partakers of other men's sins.

FOURTEEN REASONS

Why Dissenters should not submit to have their Marriages celebrated at the Altars of Consecrated Buildings, before Clergymen belonging to a Church to which they cannot

conscientiously conform

1. BECAUSE the marriage-contract being, at least so far as it properly falls under the cognizance of the legislator, a common, in distinction from a religious engagement, should be regarded by the law merely as a civil transaction.

2. Because no sacred right having been, by divine appointment, appended to matrimony, any solemn form of celebration which in effect converts this contract into a religious ceremony, savours strongly of superstition, and gives countenance to the erroneous doctrine of the Romish Church, that marriage is a sacrament.

3. Because the imposition of a specific form of religious service, on any class of Nonconformists, on this or any other occasion, is a flagrant violation of the most sacred right of every human being, to worship God according to the dictates of his own conscience.

*

4. Because the outward observance of any religious service, in virtue of a command emanating merely from human authority, involves a person in the guilt of treating the only object of all true worship with mockery; and must, even though performed in extenuating circumstances, be displeasing in the sight of Him who "searcheth the heart," and who, being a Spirit, can be worshipped only "in spirit and in truth."

5. Because such compliance, on the part of Dissenters, tends to neutralize and nullify that open testimony which they consider it their duty to bear in the face of obloquy and reproach against the errors and corruptions of the Endowed Church, by declining to join in its communion, and habitually absenting themselves from its ordinary services.

6. Because the present state of the English Marriage Law casts an unjust reflec tion, and fixes an unmerited stigma, on the Protestant Dissenting ministers of England, who are thereby treated as unfit to be trusted with the celebration of marriage; while their brethren in Scotland, Ireland, the the British colonies, and Christian ministers of all varieties of sect and denomination in the United

* John v. 41. + 1 Chron. xxviii. 9. + John iv. 24.

States of North America, universally pos

sess that privilege.

7. Because it imposes an unjust and oppressive tax on Protestant Dissenters, by compelling them to remunerate the clergy of the Endowed Church, for services which might be more advantageously performed by ministers or magistrates of their own selection, who would cheerfully give them, on so interesting an occasion, their unbought blessing, or gratuitous services.

8. Because the marriage service prescribed by the Book of Common Prayer was notoriously borrowed from the ritual of the Romish church, and is founded on the assumption of a tenet peculiar to that church, viz. that matrimony having been consecrated by divine authority, to be a sacred sign, or mystical emblem, is an affair of ecclesiastical cognizance, belonging exclusively to the province of a priesthood connected with an episcopal hierarchy.

9. Because many persons feel conscientious objections to a forin of words which one of the parties is invariably required to repeat:"With this ring I thee wed, with my body I thee worship, and with all my worldly goods I thee endow; IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST:" -the former or declaratory part of these words containing expressions, the meaning of which, in the judgment of persons learned in the law, is highly equivocal; while their combination with the solemn formula introduced at the conclusion, renders the lawfulness of the whole extremely doubtful.

10. Because the repeal of this intolerant law will wipe off one reproach which has long attached to the great body of Dissenters, who are justly chargeable with having made a pusillanimous compromise of the rights of conscience as well as a lamentable defection from that zealous regard of the purity of divine worship, and the honour of the divine name, for which their Puritan forefathers were eminently distinguished.

11. Because the Society of Friends, so long since as the year 1753, in consequence of their previous uniformly con

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