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opposition to the crooked policy, to the acrid bigotry, to the imbecile conscientiousness, and to the foul hypocrisy that so often have deformed the profession of the Gospel.

Must apostolic rigour pursue its victim with inexorable wrath? Far from it. How does the paternal spirit of Paul rejoice (in the second epistle) over the repentant culprit ! "Sufficient to such a man is this punishment;-comfort him, therefore, lest he be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him." A Father in the midst of his children does not sooner relent, or hasten more to meet a penitent son, than does this apostle, as we see him administering the affairs of the infant churches.

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A delicate part remained to be performed in reference to the indispensable duty of asserting the apostolic power, impugned as it had been by a factious Jewish party at Corinth. measure the argument was a personal controversy; yet did it involve common principles. The occasion was precisely one of that peculiar and difficult kind on which a public person feels that he must defend himself, as an individual, against those who, in assailing his single reputation, mean much more than to tread a fair name in the dust in such a case the timid, or the falsely modest, give ground;-and murky pride throws up public interests, rather than descend to explanations with a despised antagonist; while

the arrogant or despotic chief comes out in ire to repel the assault, and thinks only how best to save his personal importance.

The course taken by the Apostle is quite of a different sort. The mingled strain of apology, remonstrance, and entreaty, which closes the epistle to the Corinthians, brings together, in admirable combination, the emotions of a highly sensitive, generous, humble, and yet noble mind, striving alternately with itself, and with its sense of public duty. The abrupt transitions, the frequent interrogations, the sudden appeals, and the genial warmth of the whole, impart an historic life to the passage, such as makes the reader think that he sees and hears the speaker actually before him. It is saying little to affirm that a composition of this order stands immensely remote from the suspicion of spuriousness:-if this be not reality, the objects that now press upon the senses are not real; and the stamp of truth which marks it, involves also the truth of the Christian system. But this is not all;— for if we ought in any case to rely upon the universal principles of human nature, as they are gathered from history and observation, we may affirm that it is the property of gloomy or malignant opinions, or of notions that are preposterous and exaggerated, to impart a certain fixedness or monotony to the mind and temper: -the passions become set;-the style of expression, even if vehement and copious, is of

one order only;---the themes of discourse are few, and the drift is ever the same. Were it demanded to assign some single characteristic which should mark the fanatic in every case, this same exclusiveness might be given as the infallible sign. On the contrary, a free play of the faculties and emotions, and a graceful versatility of mind, is the distinction of those who live in the light, and inhale the pure breezes of day. An expansive benevolence, conjoined with the mild affections of common life, not only renders the heart sensitive on all sides, but imparts an interchangeable mobility to the entire circle of feelings, so that transitions from one to another are easy and rapid ;-the character, in its general aspect, is pleasantly diversified. The storms of December are of one hue, and rush across the heavens in one direction; but the Summer's sky has many colours, and a new beauty for every hour.

Now we might assume the rapid interchange of subjects and sentiments, and the abruptness of the style, and its sparkling vivacity, in the passage before us, as sufficient proof of our position, that the mind of Paul, far from having been rigidly fixed in one mood by Christianity, had actually acquired, under its influence, more copiousness of feeling than his early course seemed to promise. The Gospel had made him-we appeal confidently to the instance now before us-the Gospel had made Paul a man of much

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feeling, and of many feelings. But fanaticism, if it quickens some single sensibility, renders others torpid, and after a while reduces the character to the narrowest range, or brings on intellectual atrophy.

We have yet to advert, for a moment, to the epistle to the Christian societies of Galatia; but do not meddle with what belongs in it to the theologian, and which has often enough been treated of: what is pertinent to our immediate purpose may soon be said. Written about the middle of his apostolic course, and at the season of ripened manhood, it may be assumed to exhibit the effect of Christianity after it had fully settled itself upon the moral and mental habits of Paul, and before the force of his spirit had become at all abated. We find in it, as we might expect, the highest degree of vigour and vivacity; as well as a very decisive tone, and even an authoritative challenge of submission to his dictates in matters of reli

gious truth. There is nothing feeble in this epistle and yet we meet indications of that paternal tenderness which distinguishes his addresses to the best-loved churches: there is the same candour too in acknowledging whatever was laudable among these societies; and moreover such a mixture of abstract argument with personal persuasion as indicates the writer's desire to deal reasonably with whoever would listen to reason. Five-sixths of the whole com

position is calm explanation of facts, or adduction of evidence. But this is not the style of offended pride, when it rankles in the bosom of an intemperate and irritated dignitary.

Yet the main feature of the epistle to the Galatians is the breadth of the practical principles it supports, and the opposition it offers to the bigotry, superstition, and spiritual pride of the Jewish teachers. If Paul be vehement, it is always in behalf of common sense and liberality if he be indignant, it is when he mantles to break the chain of spiritual despotism: if he be stern, it is to uphold consistency.-Even Peter he "withstood to the face," onaccount of culpable compliances with Jewish sanctimoniousness. The obsolete system of national seclusion he discards, by affirming that now, within the Christian Church, all extrinsic distinctions are merged. "There is neither Greek nor Jew, there is neither bond nor free, there is neither male nor female ;-for all are one in Christ Jesus." That superstition too, which waits only an accidental excitement to kindle into virulent fanaticism, he treats with objurgation and contempt. "How turn ye again to the weak and beggarly elements, whereto ye desire again to be in bondage ?-Ye observe days, and months, and times, and years.—I am afraid of you, lest I have bestowed upon you labour in vain!"-" Stand fast in the liberty wherewith Christ hath made us free, and be not

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