hended in fulfilling the apostle's joy, the phrase has a peculiar reference to the method he prescribes, wherein they might effect it, which we are next to consider. 2. He urges them to do it, by cultivating unanimity and love. As we render the second verse, this must be the sense of the whole: Be like-minded, having the same love, of one accord, of one mind. Admitting for the present this version, which I think may be considerably improved, common sense will not allow us to understand it as an exhortation, to be all entirely of the same opinion in every religious sentiment about which they might exercise their enquiries. For considering the diversity of men's capacities, and opportunities of improvement, that is absolutely impossible. Had Paul condescended to enter into the minutest detail of doctrines and principles that can be imagined, had his form of words been as artificial and elaborate, as that of any scholastic divine, and his decrees as large as those of the most voluminous councils, and synods of succeeding ages; yet still, while the apprehensions and understandings of men had continued of a different size, different interpretations might have been put upon his words, even by good and honest, much more by designing and prevaricating men; when interest on the one hand and resentment on the other, had given an edge to their invention. Least of all could such an unanimity as we are now speaking of, be effected by mere intreaties: And it is very observable, we here meet with no arguments or decisions, by which one doctrine is established rather than another, about which there could be any supposed difference, or one speculative sentiment or disputed practice pointed out, in which they are so earnestly exhorted to agree: Not now to insist upon it, that where there was such a perfect uniformity, a peaceful disposition would have been matter of very little praise, and might seem only self-love diversified and reflected. We are necessitated therefore, by the absurdity of such an interpretation, especially in this connexion, to seek out for another: And we shall more easily attain it in its greatest perspicuity, by a little varying our version of the original words. Ένα το αυτό φρονήκε την αυτην αγαπην εχονίες, that ye may be unanimous, maintaining the same love συμψυχοι το εν φρονωνίες, having your souls joined together in attending to the one thing. On this interpretation, it will be as if he had said "be unanimous in affection, if you cannot be so in opinion, agree on cultivating the same love, however your judgments, yea, and in some instance, your practices may be divided. And that you may be so cemented, let all the ardor of your souls be combined in attending more and more to the one great thing, which ought to be the leading concern of every christian, the advancement of vital, practical holiness:" This might well be understood, though it was not particularly expressed and described, it being so obvious to all that knew any thing of the gospel, that it was the great design in which it centered; and having been spoken of by our Lord, in a very celebrated oracle, under the title of the One thing needful*. And in this view we may consider the apostle as addressing himself, not only to his friends at Philippi, but to all christians of every nation and age: And thus supported by his authority, I may address you, my brethren, that hear me this day, whether in the ministry or in private life. To agree in our sentiments as to every point of doctrine or discipline, or as to the authority, or expediency of every rite of worship that may be in question, is absolutely impossible. The best of men differ, their understandings differ, various associations have been accidentally formed, and different principles have been innocently, and perhaps devoutly admitted, which, even in a course of just and sensible reasoning, must necessarily lead to different conclusions. Accordingly we find that in this age, enlightened as it is, and so far as the age of literature can go, I am persuaded no age was ever more enlightened, the wisest and the best of men at home and abroad have pleaded the cause on either side of various questions, which to both have seemed important, without being able to produce conviction. The event of many a voluminous controversy has been this; that men of contrary parties have sat down more attached to their own opinions than they were at the beginning, and much more estranged in their affections: The champions something sore with the rough usage they have mutually received in the combat, and the partisans of each so heinously displeased at the obstinacy of their brethren, in refusing to yield to such unanswerable arguments, that they can hardly now condescend to own them for brethren. And when this is the case, what is farther to be done? The laws of human nature, the laws of Christ, will not permit of force on either side; and blessed be God the laws of our country forbid it too, which if they did not, I much fear that neither the voice of nature or scripture would be heard by many. Since then after all that has been said, or that can be said, we must live together, let us, by every consideration of prudence * Luke x. 42. and of tenderness, be entreated to live not only in peace but in love, in a free intercourse of all the good offices in our power, as well as with a strict care not to injure and afflict each other by unkind treatment, or censures unnecessarily harsh. Truth is indeed too sacred a thing ever to be denied on any consideration: and so far as we are in our own consciences persuaded that any particular truth is important, neither honour nor charity will allow us to give it up, as a point of mere indifferent speculation. Let us therefore ever be ready, when properly called out to the service, to plead its cause in the name of the God of truth; but let it be in a manner worthy of him, a manner which may not offend him as the God of love. And let us be greatly upon our guard that we do not condemn our brethren, as having forfeited all title to the name of christians, because their creeds or confessions of faith do not come up to the standard of our own. Yea if it were in a matter which seemed of so great importance as to give us some room to suspect that the mistake were fatal, (which surely nothing can be that does not greatly affect men's temper and conduct towards God, and each other) even that consideration should engage us to gentleness and tenderness, rather than severity to them; if peradventure our friendly and respectful carriage may gain such a happy ascendant over their minds, as to remove their prejudices against our reasons: For the reasons in such important matters must surely be so forcible that nothing but very strong prejudices could obstruct their efficacy; prejudices too, which on our own principles, we may endanger their souls by encreasing. But where we and our brethren agree in attending to the one thing which christianity was designed to teach us; surely an agreement in that should unite our minds, more than any difference, consistent with that agreement, should divide them. To reverence with filial duty and love, the God of heaven, and to adore him with integrity of heart; to honour Jesus his son, as his brightest image, subscribing to the truth of all he is known to have revealed, and the authority of all he is apprehended to command; conscientiously to abstain from every known evil, and to practise, so far as human infirmity will permit, the comprehensive precepts of living soberly, righteously, and godly; still looking for the mercy of our Lord Jesus Christ unto eternal life, assuredly expecting a future judgment, and an eternal world, carefully endeavouring to prepare for both, by setting the affections on those great objects, which the gospel opens to our view; and finally being habitually ready to sacrifice life and all its enjoyments, to that blessed hope ;-this, this, my brethren, is the essential character of every christian, and where we see this, should we esteem it a difficult thing to live peaceably with him in whom we discern it? Should we arrogate it to ourselves as any high praise, that we do not censure, that we do not grieve, that we do not injure him, because he follows not us? Is this the man to be hated or suspected, I will add, can we refuse to esteem and embrace him, merely because he worships in another assembly, or according to a different form, because he expresses his apprehensions about some of these doctrines in different words, because he cannot see all that we think we discern in some passages of scripture, or because he imagines he sees something which we discern not? Is it after all so great a matter, to love a character, which, amidst all its imperfections, is in the general so justly amiable? Nay, instead of thinking much of any acts of kindness, which it is in our power to perform for such a fellow-disciple, ought we not rather to lament that we can do no more for his service? Ought we not to endeavour rather to supply in our fervent prayers to God the lack of that further service, which christian benevolence dictates, but which the narrow limits of our condition and our nature will not allow us to perform? Methinks the matter might safely be rested here, and that the very description of christian charity, and its proper objects, might engage every heart to cultivate it. Nor is it easy to expatiate beyond the just boundary of such an argument. But I should be inexcusable, if while I have this text before me, I should deprive you of the pleasure which every benevolent mind must undoubtedly feel, in contemplating, what we are to consider, II. In how tender a manner the apostle addresses himself to these christians, and conjures them to cultivate the temper he had been recommending. And no words but his own will so properly represent this. He pleads the consolation of Christ, the comfort of love, the fellowship of the spirit, the bowels of mercy. Considerations, which if I can but illustrate, there will be little occasion to enforce them by any arguments of my own. 1. He pleads with them the consolation of Christ. This most strongly implies, that many important consolations arise from him, and that they will all, if properly regarded, conspire in disposing us to mutual love. That numberless consolations do indeed flow to the true believer from the Lord Jesus Christ, is too obvious to need being proved at large. Yet, O how delightful would it be to attempt a little to illustrate the point if my time would per mit! How delightful to speak of the genuine and strong consolation to be derived from the offices he bears-from the benefits he imparts-and from the figures under which he is represented in scripture! How delightful would it be to me to speak, and to you to hear of this faithful and infallible prophet, who brings us so complete a revelation of the divine will, in so plain and so condescending a manner! Of this great High-priest, holy, harmless, undefiled*, who made his own life our sacrifice, who is now, in virtue of it, interceding in our favour before the throne of God, and lives for ever to attend this friendly important office! Of our most gracious Sovereign, who rules with consummate wisdom and proportionable goodness; and is ever ready to exert the power with which he is invested at the right-hand of God, to defend us from every evil, and to make us More than conquerors + over his enemies and our own! Of that kind surety who has undertaken our cause, and paid off our dreadful debt, that he might rescue us from that prison from whence there is no redemption! Of that compassionate Shepherd, who having generously Given his life for the sheep, folds the weakest of the flock in his gracious arms, and Carries the lambs in his bosom §. And where should I bound my discourse, if I were to speak of those consolations, which flow from the benefits that Christ bestows! From the pardon he proclaims, the complete pardon of the most aggravated sins! From the peace which he restores to our troubled consciences! From the cures he performs on the diseased powers of our natures! From the strength he diffuses through the infeebled soul! From the joys which his cheering spirit gives, and the delightful prospect which his gospel opens; which it opens not merely with respect to the happy spirit, when it has shaken off this burden of flesh and blood, and springs to its blessed associates in the intermediate state; but especially after the resurrection; when inhabiting a glorious, a spiritual, a vigorous, an incorruptible body Fashioned after the model of the blessed Redeemer's |, the complete man shall be for ever with the Lord! These views, Sirs, will justify all the liveliest and most beautiful figures, under which so glorious and adorable a Saviour is described in scripture: As the rose of Sharon, and the lily of the vallies, as the bread of life, that comes down from heaven; as the true vine; as the pearl of great price; Heb. vii. 26. Rom, viii. 37. John x. 11. § Is. xl. 11. Phil. iii. 21. VOL. III. LI |