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him long before he went to Damascus. It is absurd therefore to suppose that God gave him the thorn of indwelling sin afterward, or indeed that he gave it him at all.

5. If Mr. Hill wants to know what we understand by St. Paul's thorn in the flesh, and by the messenger of Satan that buffeted him; we reply, that we understand his bodily infirmities-the great weakness, and the violent headache with which Tertullian and St. Chrysostom inform us the apostle was afflicted. The same God, who said to Satan concerning Job, "Behold he is in thine hand to touch his bone and his flesh, but save his life;" the same God, who permitted that adversary to "bind a daughter of Abraham with a spirit of bodily infirmity for eighteen years;" the same gracious God, I say, permitted Satan to afflict St. Paul's body with uncommon pains; and, at times, it seems, with preternatural weakness, which made his appearance and delivery contemptible in the eyes of his adversaries. That this is not a conjec ture, grounded upon uncertain tradition, is evident from the apostle's own words two pages before. "His letters, say they, [that buffeted me in the name of Satan] are weighty and powerful; but his bodily presence is weak, and his speech contemptible," 2 Cor. x, 10. And soon after, describing these emissaries of the devil, he says, "Such are false apostles, deceitful workers, transforming themselves into the apostles of Christ, [to oppose me, and to prejudice you against my ministry:] and no marvel; for Satan himself [who sets them on] is transformed into an angel of light," 2 Cor. xi, 13. But if the thorn in the flesh be all one with the buffeting messenger of Satan, St. Paul's meaning is evidently this :-"God, who suffered the Canaanites to be scourges in the sides of the Israelites, and thorns in their eyes, Josh. xxiii, 13, hás suffered Satan to bruise my heel, while I bruise his head: and that adversary afflicts me thus, by his thorns and pricking briers, that is, by false apostles, who buffet me through malicious misrepresentations which render me vile in your sight." This sense is strongly countenanced by these words of Ezekiel :-"They shall know that I am the Lord, and there shall be no more a pricking brier to the house of Israel, nor any grieving thorn of all that are round about them that despised them," Ezek. xxviii, 24. Both these senses agree with reason and godliness, with the text and the context. Satan immediately pierced the apostle's body with preternatural pain; and, by the malice of false brethren, the opposition of false apostles within the Church, and the fierceness of cruel persecutors without, he immediately endeavoured to cast down or destroy the zealous apostle. But Paul walked in the perfect way, and we may well say of him, what was said of Job on a similar occasion, "In all this, Paul sinned not," as appears from his own words in this very epistle: "I am exceedingly joyful in all our tribulation. Our flesh had no rest, but we were troubled on every side: without the Church were fightings, within were fears:" we had furious opposition from the heathens with. out; and within, we feared lest our brethren should be discouraged by the number and violence of our adversaries: "nevertheless God, who comforteth those that are cast down, comforted us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus. For which VOL. II.

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cause we faint not; but though our outward man perish" through the thorns in our flesh, and the buffetings of Satan, "yet the inward man is renewed day by day;" it grows stronger and stronger in the Lord. When I see St. Paul bear up with such undaunted fortitude, under the bruising hand of Satan's messengers, and the pungent operation of the "thorns in his flesh," methinks I see the general of the Christians waiving the standard of Christian perfection, and crying, "Be ye followers of me." Be wholly spiritual. "Take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand," and to witness with me, that "in all these things we are more than conquerors through him that loved us."

ARG. VII. "You extol the apostle too much. He certainly was a carnal man still; for St. Luke informs us, that the contention [apovopos] was so sharp between Barnabas and him, that they departed asunder one from the other, Acts xv, 39. Now charity [s rapoğuverai] is not provoked, or does not contend. Strife or contention is one of the fruits of the flesh, and if St. Paul bore that fruit, I do not see why you should scruple to call him a carnal, wretched man, sold under sin."

ANSWER. 1. Every contention is not sinful. The apostle says himself, "Contend for the faith. Be angry and sin not. It is good to be zealously affected always in a good thing." Jesus Christ did not break the law of love, when he looked round with anger upon the Pharisees, "being grieved for the hardness of their hearts." Nor does Moses charge sin upon God, where he says, "The Lord rooted them out of their land in anger, and in wrath, and in great indignation." If St. Paul had contended in an uncharitable manner, I would directly grant that in that hour he fell from Christian perfection; for we assert, that as a carnal professor may occasionally cross Jordan, take a turn inte the good land, and come back into the wilderness, as the spies did in the days of Joshua; so a spiritual man, who lives in Canaan, may occasionally draw back, and take a turn in the wilderness, especially before he is "strengthened, established, and settled" under his heavenly vine, in the good land that flows with spiritual milk and honey. But this was not the apostle's case. There is not the least intimation given of his sinning in the affair. Barnabas, says the historian, determined to take with them his own nephew, John Mark; but Paul thought not good to do it, because, when they had tried him before, he went not with them to the work, but departed from them from Pamphylia, Acts xv, 38. Now by every rule of reason and Scripture, Paul was in the right: for we are to try the spirits, and lovingly to beware of men, especially of such men as have already made us smart by their cowardly fickleness, as John Mark had done, when he had left the itinerant apostles in the midst of their dangers.

With respect to the word (apoğuru) contention or provoking, it is used in a good, as well as in a bad sense. Thus, Heb. x, 24, we read of (zapoğuoμov ayan) a contention or a provoking unto love and good works. And therefore, granting that a grain of partiality to his nephew made Barnabas stretch too much that fine saying, "Charity hopeth all things;" yet, from the circumstances of Barnabas' parting with St. Paul, we have not the least proof that St. Paul stained at all his Christian perfection in the affair.

If the reader will properly weigh these answers to the arguments, by which our opponents try to stain the character of St. Paul as a spiritual man, he will see, I hope, that the apostle is as much misrepresented by Mr. Hill's doctrine, as Christian perfection is by his fictitious creed.

SECTION IX.

St. Paul, instead of owning himself a "carnal man,” still “sold under sin," presents us with a striking picture of the perfect Christian, by occasionally describing his own spirituality and heavenly mindedness; and therefore his genuine experiences are so many proofs that Christian perfection is attainable, and has actually been attained in this life-What St. Augustine and the Rev. Mr. Whitefield once thought of Rom. vii-And how near this last divine, and the Rev. Mr. Romaine, sometimes come to the doctrine of Christian perfection.

MR. HILL'S mistake, with respect to St. Paul's supposed carnality, is so much the more astonishing, as the apostle's professed spirituality not only clears him, but demonstrates the truth of our doctrine. Having therefore rescued his character from under the feet of those who tread his honour in the dust, and sell his person under sin at an Antinomian market, I shall retort the argument of our opponents; and appealing to St. Paul's genuine and undoubted experiences, when he taught wisdom "among the perfect," I shall present the reader with a picture of the perfect Christian, drawn at full length. Nor need I inform Mr. Hill that the misrepresented apostle sits for his own picture before the glass of evangelical sincerity; and that, turning spiritual self painter, with the pencil of a good conscience, and with colours mixed by the Spirit of truth, the draws this admirable portrait from the life

"Be followers of me. This one thing I do; leaving the things that are behind, I press toward the mark for the prize of the heavenly calling [a crown of glory.] Charity is the bond of perfection. Love is the fulfilling of the law. If Hhave not charity, I am nothing." And what charity or love St. Paul had, appears from Christ's words and from his own. “Greater [i. e. more perfect] love hath no man than this," says our Lord, "that he lay down his life for his friends." Now, this very love Paul had for Christ, for souls, yea, for the souls of his fiercest adversaries, the Jews. Hear him :-"The love of Christ constraineth us. For me to live is Christ, and to die is gain. I long to depart and to be with Christ. I count not my life dear unto myself, that I may finish my course with joy. I am ready not to be bound only, but to die also for the name of the Lord Jesus. If I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." And in the next chapter but one to that in which the apostle is supposed to profess himself actually "sold under sin," he professes perfect love to his sworn enemies; even that love by which "the righteousness of the law is fulfilled in them who walk after the Spirit." Hear him :-"I say the truth in Christ, I lie not; my conscience also bearing me witness in the Holy Ghost, that I, &c, could wish that myself were accursed, i. e. made a cursé (aro Xpiors) after the example of Christ, for my kinsmen accord. ing to the flesh;" meaning his inexorable, bloody persecutors, the Jews.

Nor was this love of St. Paul like a land flood: it constantly flowed like a river. This living water sprang up constantly in his soul: witness these words:"Remember, that, by the space of three years, I ceased not to warn every one night and day with tears. Of many I have told you often, and now tell you even weeping, that they mind earthly things: for our conversation is in heaven. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. I know nothing [i. e. no evil] by [or of] myself. We can do nothing against the truth, but for the truth. Whether we are beside [. e. carried out beyond] ourselves, it is to God: or whether we be sober, [i. e. calm,] it is for your cause: [i. e. the love of God and man is the only source of all my tempers.] Giving no offence in any thing, but in all things approving ourselves as the ministers of God, in much patience, by pureness, by kindness, by love unfeigned; being filled with comfort, and exceedingly joyful in all our tribulation. I will gladly spend and be spent for you; though the more abundantly I love you, the less I be loved: [a rare instance this, of the most perfect love!] We speak before God in Christ, we do all things, dearly beloved, for your edifying. I am crucified with Christ: nevertheless I live, yet not I, [see here the destruction of sinful self!] but Christ liveth in me; and the life I now live in the flesh, I live by the faith of the Son of God. As always, so now also Christ shall be magnified in my body, whether it be by life or by death: we worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Mark them who walk so, as ye have us for an example. I have learned, in whatsoever state I am, therewith to be content; every where and in all things I am instructed, both to abound and to suffer need: I can do all things through Christ who strengtheneth me. Teaching every man in all wisdom, that I may present every man perfect in Christ Jesus; whereunto also I labour, striving according to his working which worketh in me mightily."

This description of the perfect Christian, and of St. Paul, is so exceedingly glorious, and it appears to me such a refutation of the Calvinian mistake which I oppose, that I cannot deny myself the pleasure, and my readers the edification of seeing the misrepresented apostle give his own lovely picture a few more finishing strokes :-"We speak not as pleasing men," says he, "but as pleasing God, who trieth our hearts. For neither at any time used we flattering words, &c, God is witness; nor of men sought we glory, neither of you, nor yet of others. But we were gentle among you, even as a nurse cherisheth her children. Being affectionately desirous of you, we were willing to have imparted to you, not the Gospel of God only, but also our own souls; labouring night and day, because we would not be chargeable to any of you. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you. The Lord make you abound in love one toward another, and toward all men, even as we do toward you. Thou hast fully known my manner of life, purpose, faith; long suffering, charity, patience: I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give in that day.'

When I read this wonderful experience of St. Paul, written by him.

self, and see his doctrine of Christian perfection so gloriously exemplified in his own tempers and conduct, I am surprised that good men should still confound Saul the Jew with PAUL THE CHRISTIAN: and should take the son of "the earthly Jerusalem, which is in bondage with her children," for the son of "the Jerusalem from above, which is free, and . is the mother of us all, who stand in the liberty wherewith Christ hath made us free." But, upon second thoughts, I wonder no more: for if those who engross to themselves the title of Catholics, can believe that Christ took his own body into his own fingers, broke it through the middle, when he took bread, broke it, and said, "This is my body which is broken for you;" why cannot those who monopolize the name of orthodox among us, believe also that St. Paul spoke with a figure when he said, "I am carnal, and sold under sin, and brought into captivity to the law of sin which is in my members. Brethren, I beseech you be as I am: those things which ye have heard and seen in me, do, and the God of peace shall be with you.' Now you have heard and seen, that the evil which I would not, that I do; and that with my flesh I serve the law of sin.' In short, you have heard and seen that I am carnal and sold under sin.

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I am not at all surprised that carnal and injudicious professors should contend for this contradictory doctrine, this flesh-pleasing standard of Calvinian inconsistency and Christian imperfection. But that good, and in other respects judicious men, should so zealously contend for it, appears to me astonishing. They can never design to confound carnal bondage with evangelical liberty, and St. Paul's Christian experience with that of Medea, and " Mr. Fulsome," in order to countenance gross Antinomianism: nor can they take any pleasure in misrepresenting the holy apostle. Why do they then patronize so great a mistake? I answer still, By the same reason which makes pious Papists believe that conse. crated bread is the real flesh of Christ. Their priests and the pope say so: some figurative expressions of our Lord seem to countenance their saying. We Protestants, whom the Papists call carnal reasoners and heretics, are of a different sentiment: and should they believe as we do, their humility and orthodoxy would be in danger. Apply this to the present case. Calvinian divines and St. Augustine affirm that St. Paul humbly spake his present experience when he said, I am carnal, &c. We, who are called "Arminians and perfectionists," think the contrary; and our pious opponents suppose that if they thought as we do, they should lose their humility and orthodoxy. Their error therefore springs chiefly from mistaken fears, and not from wilful opposition to truth.

Nor is St. Augustine fully for our opponents: we have our part in the bishop of Hippo as well as they. If he was for them when his controversy with Pelagius had heated him; he was for us when he yet stood upon the Scriptural line of moderation. Then he fairly owned that the man whom the apostle personates in Romans vii, is homo sub lege positus ante gratiam; "a man under the [condemning, irritating] power of the law, who is yet a stranger to the liberty and power of Christ's Gospel." Therefore, if Mr. Hill claim St. Augustine, the prejudiced controvertist, we claim St. Augustine, the unprejudiced father of the Church; or rather, setting aside his dubious authority, we continue our appeal to unprejudiced reason and plain Scripture,

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