37 Reflections on the Character of the Apostle Paul. tians; it can give no prospect and firm REFLECTIONS ON THE CHARACTER OF THE APOSTLE PAUL. As the apostle Paul has always been regarded as the most eminent and successful Christian minister that ever lived, and also as possessing great originality of character, it must be a profitable exercise to survey its most remarkable features. The character of Paul is very strongly marked in the New Testament, partly in his own matchless writings, and partly in the history which is given of his actions. Writers most commonly develop their principles in their productions, and often their peculiar disposition also. There may be exceptions to this rule, but they must be very rare; for he must be an adroit hypocrite indeed, who can effectually conceal his character in a voluminous production, and in the case of St. Paul we are entirely free from apprehensions of this kind; for the "Acts" of this apostle, as recorded by others, correspond precisely with the principles exhibited in his own epistles. The conversion of Paul to Christianity is an event so very extraordinary in its circumstances, and so decisive in its influence on his character, that it is impossible to pass it by without notice. Prior to that event, he had exhibited symptoms of uncommon depravity. He himself declares and we have no authority to question the truth of his asseveration-that he was a blasphemer, a persecutor, and injurious," and the " chief of sinners." Describing his intolerant and persecuting conduct before king Agrippa, he says, "Many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities." The most fearful clause in this self-indictment, is that in which he declares, he compelled them to blaspheme. This was diabolical indeed! To compel those, who, through weakness, had renounced Christianity, to blaspheme their Saviour, was a species of cruelty 38 more refined and malignant than merely depriving them of life. Yet even he obtained mercy! Who then may despair? How powerful must that agency be, which could transform this furious persecutor, this scornful pharisee, into the humble, devout, and zealous Christian! Who could have believed, that the man who set out to Damascus, full of blind rage against the Redeemer and his followers, and "breathing out slaughter and cruelty," should ere long be submissively exclaiming, "Lord, what wouldst thou have me do?" and meekly listening to the instructions of one of the very men he had madly intended to destroy; and, above all, earnestly preaching the faith which he had so ardently laboured to exterminate! The conversion of Paul, as a wellattested miracle, is itself a most unanswerable argument for the truth of the Christian religion. If his conversion can neither be attributed to imposture nor to enthusiasm, then it nccessarily follows, that Christ still lives, and that he has all power both in heaven and in earth. That Paul was neither an impostor nor an enthusiast, is proved by all the evidence that such a case can admit. If he had been an impostor, the story of his conversion was a fiction of his own invention; but did his subsequent conduct prove, or even indicate, that he was an impostor? An impostor invariably aims to acquire either wealth, distinction, or carnal pleasure; but it was utterly impossible that Paul could have expected any one of these things. On the contrary, he could not but know, that the course he was taking would effectually debar him from ever attaining them, and that all he could expect from the world would be poverty, toil, contempt, and death; and all these evils he did suffer, and he suffered them with cheerfulness, much less without evincing any disappointment of expectation. Now we may boldly affirm, that St. Paul could not have acted as he did, without a firm conviction of the reality of his conversion, and of the truth of all its circumstances. Equally impossible was it, that the apostle could have been an enthusiast, who was deluded by a warm imagination. An enthusiast always, either sooner or later, discovers his folly and imbecility of mind; but the apostle never discovered either. On the contrary, he always manifested the most singular prudence and acuteness of mind. And, finally, a life so innocent, so pure, so benevolent, so disinterested, and so marked with intellectual superiority, as was that of the apostle Paul's, was never, and can 39 Reflections on the Character of the Apostle Paul. never be led either by an impostor or an enthusiast. Among the elementary qualities of the apostle's mind, energy and decision present themselves as the most conspicuous; it was these qualities that so peculiarly fitted him for the arduous work to which he was appointed by the great Head of the Church. In him we discover no childish flexibility-no fitful transition from one persuasion to another-no cold indifference or vacillating indecision with regard to the cause he embraced. To the cause he espoused he attached himself with all his heart, and to the advancement of its interests he bent all his energies. This noble quality we discover in Saul the persecutor, as well as in Paul the apostle. While yet fettered with educational prejudices, and inflated with pharisaical pride, he formed the design of extirpating Christianity; a romantic enterprise truly! yet one which he pursued with appalling activity and energy. No sooner had he experienced that divine and astonishing moral revolution in his character, by which the scornful pharisee, and cruel persecutor, was transformed into the humble and devoted Christian, than he formed the design of converting the world to Christianity-a design equally bold, and infinitely more noble, than his former determination; and with what amazing real perseverance and success he pursued this object, need not be told. As decision implies a steadfast adherence and a prompt obedience to the convictions of the mind, it is obvious, that courage must be essential to its existence; and no man ever displayed more elevated courage than this great apostle. When he became a disciple of Christ, he not only sacrificed all his prospects of worldly emolument and honour, but he exposed himself to the scorn and deep resentment of all those persons, from whom alone he could expect such emolument and distinction; but this sacrifice he made without any symptoms of reluctance or dread. Nay, he declares, that he "counted all things but loss, for the excellency of the knowledge of Christ, for whom he hath suffered the loss of all things." And every step in his ministerial career was prosecuted in the face of opposition and danger; but whether he was exposed to perils by land or by sea, from the treachery of false brethren, or the malignity of avowed enemies whether he had to sustain the abuse of an outrageous mob, or the ignominy of a legal prosecution-in all he displayed the same cool and invincible intrepidity. Sometimes we find him 40 addressing a rude and tumultuous rabble, anon pleading his cause before kings and governors, to whose consciences he occasionally levelled the most pointed appeals; and again we find him attacking, and disputing with the polished and conceited philosophers of Athens; and on all these occasions he acquitted himself with the most admirable self-possession and ability. In the full view of persecution and martyrdom, he could say, "None of these things move me; neither count I my life dear unto myself, that I might finish my course with joy." He who is thus prepared, and resolved to suffer death, rather than desert his duty, has attained the summit of heroism. Strength of nerve, and of constitution, we confess, are powerful anxiliaries to the virtue in question. Courage, too, may be nurtured by education, and hardened by exercise; but how far Paul owed his courage to these causes we need not inquire, since he himself ascribes it all to the grace of Christ. "I can do all things," says he, "through Christ, which strengtheneth me. And the same grace is attainable by all men; for when Divine love becomes the ascendant principle of the mind, its energy is so powerful and pervading, as to inspire the most pusillanimous with the greatest intrepidity. "Perfect love casteth out fear." It is also important to remark, that Christian courage, or that which springs from divine love, is the only true courage, and is, in many respects, founded on very different principles from those of mere human courage. The latter originates in vanity, or an impression of self-importance, and also in a studied and stupid indifference to the consequences of danger; it is also most generally connected with a certain ferocity of disposition, and the absence of kind and tender emotions. But Christian courage, on the contrary, is founded on humility, and an indifference to human applause. It is a deep conviction of the paramount importance of duty, an affecting view of our obligations to God, and the delightful prospect of an eternal reward, which overpowers the natural dread of reproach, of toil, and danger. This kind of courage, too, can blend with the most tender and compassionate feelings; with the most lively desire to "please all men for their edification;" and so far from a forgetfulness of danger being essential to its existence, it can contemplate danger in all its formidable shapes. Its strength lies in the conviction, that in the conscientious discharge of duty, no afflictions can befall us without the permission of God, and 41 Observations on the Essay on Suppressing Blasphemy. none but that shall be overuled to our eternal advantage. in The unexampled and abounding zeal and labours of the great apostle of the Gentiles, is a part of his character highly exemplary to Christian ministers. Though his deep humility constrained him to assert that he was the "chief of sinners," and "less than the least of all saints;" yet his humility permitted him, on a proper occasion, to acknowledge, that he was 66 labours more abundant," and that, as an apostle, he laboured more abundantly than any of the rest; and his whole conduct proved that he "spake the words of truth and soberness." Christian ministers, in the present day, have generally respectable stipends, and to the ministerial character there is also attached a peculiar sacredness and honour; but neither of these advantages was enjoyed by the apostle. In writing to the Corinthians, he thus describes the outward circumstances of Christian ministers in those days: "Even unto this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat. We are made as the filth of the earth; and are the offscouring of all things, unto this day." Yet St. Paul was inspired by a principle which was infinitely stronger and purer than any that worldly wealth or honour can supply. The heart was warmed and expanded with love to God and man; and under the influence of this principle, he went forth in the true spirit of a Christian missionary, to proclaim the unsearchable riches of Christ to all who would listen to his message. 42 and in establishing believers in the faith. OBSERVATIONS ON THE ESSAY "ON SUP- FOR SEPT., 1828, COL. 813, SIGNED-C. SIR,-When an individual assumes the It is true, the ritual law of Moses, as a religious code, is abrogated, and its poliThis ardent apostle could not be confined tical institutions are dissolved; nevertheto any stated round of duty; he was "in-less, we must not forget that those institustant in season, and out of season." He appeared not at all to consult his own ease or convenience. His whole soul was in the work, and he rushed into every open door. Indeed he tells us, he could not be satisfied to labour on ground which others had cultivated. No, but he rushed into the wide field of the world; and not content with preaching publicly, he taught the people from house to house; and from his epistles we learn also, that he offered up unceasing prayers for the success of his labours. Now, that a minister so deeply pious, so zealous, so energetic and laborious, should be remarkably successful, is not a matter of surprise: ministers of this description have always, and will always, be made instrumental in converting sinners, tions were the laws of the only theocratic government that ever subsisted in the world; and that they lose none of their political wisdom or justice by the dissolution of the body for whose benefit they were originally framed. God, therefore, being their author, the censure of your correspondent C. falls directly on an authority to which every knee should bow, and every tongue confess that its mandates are holy, just, and good! And, sir, although the British government certainly cannot be designated as a pure theocracy, yet as the principles of true religion are embodied in its laws, and its constitution is framed upon the basis of sound theology, and the sacred doctrines of Christianity are interwoven with its fabric; so, truth and justice 42 Observations on the Essay on Suppressing Blasphemy. demand from its authority, the defence of that religion, the spirit of which, gives character to all its laws, and stamps its institutions with a divine sanction.* Hence, your correspondent C. has assumed quite too much in his arraignment and condemnation of the British government, for its prosecution and punishment of the blasphemers of its religion. Had C. read with attention the judicious essay of "Euphronius" on the same subject, which appeared in your number for February last, he would have found some of his arguments anticipated, and ably answered. But it is probable he has not vouchsafed to peruse that essay; and hence, as the subject is interesting, I beg leave to animadvert, as briefly as possible, on the leading features of your new correspondent's production. To these prosecutions he objects-that they give publicity to mischievous sentiments; that they contain no evidence of the truth or error of the opposed principles; that persecution (so these prosecutions are now termed) never won any cause-but the contrary; and that "nothing is more odious to the human mind than restraint!" Moreover, he asserts, that man has no authority to punish offences against God; and that such conduct is "contrary to the spirit of our mild and heavenly religion." These are the principal objections which C. urges against the interference of the state in punishing blasphemous opposers of our holy religion. It is not difficult, sir, to detect their fallacy. As for the publicity thereby given to mischievous sentiments, Christianity seeks not its safety from the concealment of its enemies' weapons; on the contrary, it demands their exposure, as necessary to their destruction. Secrecy may be the guardian of error, which only requires to be dragged into the light of truth, in order to its com. plete refutation; but truth solicits inspection, and courts investigation. "Persecution!" This word, sir, you know, implies a cruel and unjust moles tation of an innocent, if not a valuable member of society. And do we live to hear that epithet applied by an advocate of Christianity, to the judicial cognizance which the British government has taken of "the Rev. R. Taylor's" atrocious blas See this principle fully established by St. Paul, Rom. xiii. 1-5, and by St. Peter, also Ep. Chap. ii. ver. 13, 14. dot Vide the passages of scripture quoted in the preceding note. 1s C. prepared to prove that the crimes against which the civil powers are thus armedy are limited to offences against the rights | | 44 phemy? Then the Jewish legislator was a persecutor, when he commanded the blas phemer to be stoned to death! But that legislator was in fact God himself, and Moses was his representative and agent! But "restraint is odious to the human mind;" then let every man say and do whatsoever he pleases, and let no persecuting government presume to restrain him! But "when man undertakes to punish blasphemy, he arrogates to himself the exclusive prerogative of God:" thus, St. Paul for instance, insulted the Almighty, and persecuted Elymas the sorcerer, when he presumed to strike him blind for his blasphemy. (Acts xiii. 6-11.) But such conduct is "contrary to the spirit of our mild and heavenly religion;" which, of course, winks at, and succumbs under, every species of degradation and insult that its enemies can heap upon it. And it is the duty of its defenders, and especially of those whom God hath armed with secular power for its defence, "by the punishment of evil-doers, and for the praise of them that do well," it is the special duty of those accredited ministers of divine vengeance,t tamely to behold the fabric of Christianity torn in pieces by the blasphemy of the most abandoned infidels, without presuming to interpose their authority, for its defence. Hence, we learn how terrible and unprincipled a violater of the meek and submissive "spirit of our mild and heavenly religion," that busy intermeddler Paul was, who, not content with himself striking one man blind, actually delivered two others into the hands of Satan as a punishment for their blasphemy. (1 Tim. i. 19, 20.) Whereas, had your liberal-minded friend C. been at the apostle's elbow, he could have whispered a better lesson in his ear, and taught him a more excellent method of dealing with incorrigible blasphemers; a happiness reserved, however, for the British empire in the 19th century. But these prosecutions contain no evidence of the truth or error of the opposed principles." Wonderful! Is it then the duty of the British legislature and executive authorities, to enter the field of controversy with every recreant, and apostatizing vagabond; or every perjured miscreant, who rejects and impugns the authority of divine revelation, and who vilifies and and property of men? His opinion on this subject is no authority on which to ground a principle. Besides, the principles of Christianity are so essential to the preservation of moral integrity, that it is impossible to preserve the one detached from the other. Both, therefore, come under the legitimate cognizance of a Christian government. 45 The Winter's Wreath for 1829. maligns those sacred doctrines which, perhaps, as a clergyman, he had solemnly engaged to maintain and defend? Truly the government would have a noble and a busy occupation! But, sir, I would not wish C. to forget that the solemn protestations, avowals, and engagements made and entered into by clergymen of the established church at their ordination, are all of a sacramental nature, and as obligatory upon their observance in the sight of God, as an oath taken before a civil magistrate'; or, if possible, still more so. The same may be said also of all baptized and confirmed laymen; and hence, all apostates of that description, have the guilt of perjury also on their heads, and are, consequently, fit objects of secular judgment, and unworthy of public confidence. 46 my family in North Wales, I one morning awoke, after a disturbed night, soon after day-break; and the shutters of my windows being open, the light shone on the bed where I lay. Not finding myself disposed to return to sleep, I opened my curtain, and resolved to indulge myself in that listless musing, that half delirium which is often so grateful to the mind. A sycamore tree, which, according to the tradition of our family, was planted towards the middle of the last century by my great-grandfather, grew on the outside of my window; its branches, driven by the wind, were moving slowly backwards and forwards before the glass, and in the most dead stillness around me, I could hear the noise of the breeze passing through its leaves. This tree was an acquaintance of mine from my infancy, but I had never before seen it in so interesting a point of view. The whistling of the wind, the movement of the branches which seemed almost voluntary, and the alternate shades of light and darkness thrown by this movement on the floor, gave it altogether a liveliness which struck me forcibly, and it required but little aid from the imagination to bestow on it con But I must not enlarge upon this subject, nor need I, for the arguments advanced by C. are too weak and futile to carry conviction to minds fortified with truth, as those of most of your readers I One paragraph of C.'s production I have not alluded to, viz. the third, which attempts to equalize the claims of paganism and infidelity, with those of Christianity, on the protection of the go-sciousness and animation. vernments under which these erroneous trust are. system's exist. I have passed this over, sir, in consequence of your own judicious note respecting it (col. 814,) which renders any observations from me unnecessary. I shall, therefore, only add, in corroboration of your remarks thereon, that as we know "Christianity to be a system of truth, communicated by revelation from the Source of all truth," so its defence is a duty which every magistrate owes to God, while the vindication of all other systems is literally "fighting against God."-I am, sir, yours, &c. S. TUCKER. "How old, and yet how vigorous, said I," is this beautiful sycamore! A hundred summers have shed their dews on its leaves, and a hundred more shall witness its unfading verdure; but he who planted it has long ceased to live, and the being who now contemplates it shall soon be motionless also. Yet art thou not, Oh tree! exempt from the laws of decay; thy branches shall wither thy trunk grow dry and sapless;-the matter that forms thee resolve into its parent earth, and mingle with the dust of the man over whom thou triumphest! But hast thou indeed a substance, or art thou only a creature of the mind? An hour ago, where wert thou? In the arms of sleep, I perceived thee not, and how do I know that thou differest in aught from the phantasms of the night, which then seemed real? In a few hours hence I shall sleep again as before, and that which seems now a dream, shall again become reality. In a few years I shall sleep longer and deeper; and this pillow of down shall be exchanged for a pillow of dust; but who shall say, that I shall then be senseless? The night of the tomb may present a new scenery before me, more beautiful and complete; and when I awake to its enjoyment, I may look back on this fev'rous being,' as on a turbulent dream! Divine Berkeley! Thou second Plato, but greater than the first-how just |