oned at Philippi, accepted not the deliverance till the magistrates themselves came in person to release him,-a resolution not only due to his own innocence, but probably intended also to render the magistrates afraid of proceeding unjustly against other Christians. He, who could submit to live by the labor of his own hands, and to receive charity in his sickness, would vindicate his civil title to respect, and not only urge his right of Roman citizenship, but press his peculiar ground of superiority over the officer who would have contended with him, by declaring that his own freedom was not a purchase, but an inheritance. He who determined to know nothing but "Jesus Christ, and him crucified," could assert, when it became proper, his liberal education under a master in Israel. He, who was now lying at the foot of the cross, avowed that he had been bred at the feet of Gamaliel. He, who was beating down the pride of "gifts" in the assuming Corinthians, scrupled not to declare his own superiority in this very article, yet with an exclusive ascription of the gift to the Giver. I thank my God, that I speak with more tongues than you all."*

To those who understand what Bishop Horseley calls "the paradoxes of Christianity," it will be perfectly intelligible, that one, who was so feelingly alive to the perception of sin, as to deplore that "when he would do good, evil was present with him," could also, in the integrity of his heart, boldly appeal to the Thessalonians for the purity of his own conduct, and that of his companions—“ you know how holily, and justly, and unblameably we have lived among you.

He was aware that contentions about practices and opinions comparatively insignificant, were generally the most vehemently and uncharitably carried on by men who are the most cold and indifferent in the defence of truths of the most awful moment. Inflexible himself in every thing which was of vital importance, yet accommodating in trivial matters, about which men of narrow views pertinaciously contend, he shaped the course of his usefulness to the winding current of life, and the flexure of circumstances; and was ever on the watch to see how, by giving way in things indifferent, he might gain men to the great cause which he lived only to promote.

Never was any sentiment more completely perverted, than that which is so expressive of the condescension that distinguishes his character, I am all things to all men

*Acts, ch. 16.

The latitudinarian in principle or in morals, who would not consider Paul's authority as paramount on any other occasion, eagerly pleads this text to justify his own accommodation to every thing that is tempting in interest, or seductive in appetite. This sentiment, which proceeded from a candor the most amiable, was, in the apostle, always governed by an integrity the most unbending.

To what purpose did he make use of this maxim? "That he might by all means save some." Let those who justify its adoption by the sanction of Paul, employ it to the same end to which he employed it. But is it not frequently carried to a conceding length, to which he would never have carried it, to answer any purpose; and is not the end itself often such as he would not have sought, even by the best means? To the perversion of this sentiment the fashionable doctrine of expediency may be imputed,―a doctrine not more corrupt in its principle, and dangerous in its results, than opposite to the whole bent and current of the apostle's views, as developed in his writings and in his practice.

That hollow maxim, of doing evil that good may come, had indeed been adopted by some of the wisest Pagan legislators. Not only the prudent Numa pretended to Divine communications with his inspiring goddess, in order that his laws might be received with more reverence; even the open-hearted conqueror of Carthage used to enter the capitol alone, under pretence of consulting the gods, that whatever enterprises he wished to recommend to the people, they might believe them to be directed and approved by their deities. But nothing impedes the march of truth more than the offered assistance of falsehood. Nothing is more injurious to a good cause than the attempt to help it forward with fictitious or even doubtful additions. Some of the best cases, cases corroborated by a thousand indubitable facts, have been injured for a time, by the detection of petty instances of misrepresentation, or mistake, or aggravation in ill-judging advocates.

After the example of the illustrious Romans above recited, but with far less excuse, even some weak Christians, in the second century, fancying that deceit might succeed where truth had failed, attempted by forgery to supply the deficiencies of Scripture. Spurious Sibylline verses, under the reign of one of the Antonines, were imposed by fraud upon folly, as prophecies of Christ, pretending to be as old as the deluge. The attempt to mend perfection never

answers

To these political impostures what a contrast does St. Paul exhibit at once in his writings and his life!-In his writings he declares, in one short sentence, of all such principles, "their condemnation is just." In his life he suffered evil to extremity, that good might be produced; but never, under the most alluring pretence, did evil, or connived at it. He drew in no convert, by displaying only the pleasant side of Christianity. To bring forward the doctrine of the cross was his first object; though, since his time, to keep them out of sight has sometimes been thought a more prudent measure. But the political wisdom of the Jesuitical missionaries failed as completely, as the simple integrity of the apostle succeeded.

His arguments, it is true, were powerful, his motives attractive; but he never shrunk from the avowal, that they were drawn wholly from things unseen, future, eternal "To you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his holy angels." "If we suffer with Christ, we shall be also glorified together."—"The sufferings of the present world are not worthy to be compared with the glory that shall be revealed." And in this view he is not afraid to speak of suffering, as a favor connected with faith. It is given unto them, in the behalf of Christ, not only to believe, but also to suffer for his sake.

How powerful must have been the convictions of his faith, and the integrity of his heart, which could not only conquer prejudices the most inveterate, but could lead him to renounce every prospect of riches and power, fame and distinction,-objects which were likely to have taken deep hold on a temper so fervent, a genius so active! He knew that the cause he was embracing, would defeat all such expectations. He possibly might have advanced his fortune, certainly his reputation, under his Jewish masters, had hè pursued those practices in which he was so hotly engaged, when he was so exceedingly mad against the Church of God.

What was the use which, in his new character, he made of his natural advantages? It was the same which he made of his supernatural graces. Did the one induce intellectual pride? Did the other inspire spiritual self-sufficiency? Was it his aim to exalt the accomplished preacher? Was it not his only endeavor to magnify the crucified Saviour? He sought no civil power, courted no ecclesiastical supremacy. He conferred honor on episcopacy by ordaining bishops, but took no rank himself. He intermeddled with no party. All his interference with governments was to teach the people to obey them

He had nothing to bias him at the time of his conversion, any more than afterwards. -He embraced Christianity when at the height of its discredit: in defending it, he was neither influenced by the obstinacy of supporting a preconceived opinion, nor the private motive of personal attachment. As he had not been a follower nor an acquaintance of Jesus, he had never been buoyed up with the hope of a place in his expected temporal kingdom. Had this been the case, mere pride and pertinacity in so strong a character, might have led him to adhere to the falling cause, lest by deserting it he might be accused of disappointment in his hopes, or pusillanimity in his temper. Was it probable then, that on any lower principle he would encounter every hazard, sacrifice every hope, annihilate every possibility of preferment, for the cause of a man, after his ignominious death, whom he had so fiercely opposed, when the danger was less alarming, and the hope less uncertain.

His strong faith was fortified by those trials which would have subdued a weak one. His zeal increased with the darkness of his earthly prospects. What were his inducements? The glory of God. What was his reward? Bonds and imprisonment. When arrived at any fresh scene of peril, did he smooth his language to secure his safety?— Did he soften an unpallatable truth to attract upon false grounds? Did he practise any artifice to swell the catalogue of his proselytes? Did he take advantage of ignorance and idolatry, when acclamations met him? Did he court popularity when he refused divine honors? Did he not prefer his Master's crown of thorns to the garlands with which the priests of Jupiter would have crowned him? Is it not observable, that this offer of deification disturbed the serenity of his spirit more than all his injuries had done?

Two remarks arise out of this circumstance. How little is popular acclamation any proof of the comparative excellence of the objects of acclaim; and how little is genuine grandeur of soul elated by it! Jesus, after all his miraculous deeds, as full of mercy as of power,-deeds repeatedly performed in his own country, and before the same spectators-never had divine honors paid him. While, for a single cure, Paul and his companions were instantly deified, though they rejected the homage with a holy indignation. Nothing could more fully prove their deep humility than that they bore the abuse and ill treatment of the people with meekness; but when they would have worshipped them, "they rent their clothes.

In fine, no principle short of the faith described by our

apostle in the eleventh of Hebrews, could have enabled him to sustain with such heroic firmness, the diversified sufferings alluded to in the twelfth of the second of Corinthians. Nothing short of that divine support could have produced a disinterestedness so pure, a devotedness so sublime.

The afflictions of the saints serve to prove the distinguished character of God's favor. The grace so eminently afforded to this apostle neither exempted him from sorrow, nor suffering, nor dangers, nor calumny, nor poverty, nor a violent death. That its results were in the opposite direction, shows at once the intrinsic nature of the divine favor, and the spirit in which it is received and acted upon by sincere Christians.

CHAP. VII.

St. Paul's prudence in his conduct towards the Jews

THE judgment of St. Paul is remarkably manifest in the juxta-position of things. In opening his epistle to his converts at Rome, among whom were many Jews for whose benefit he wrote, he paints the moral character of the Pagan capital in the darkest colors. The fidelity of his gloomy picture is corroborated by an almost contemporary historian, who, though a Pagan and a countryman, paints it in still blacker shades, and without the decorum observed by St. Paul.

*

The representation here made of Roman vice, would be in itself sufficiently pleasing to the Jews; and it would be more so, when we observe, what is most worthy of observation, the nature of the charges brought against the Romans. As if the wisdom of God had been desirous of vindicating itself by the lips of Paul in the eyes of his own countrymen the Jews, the vices charged upon the Romans are exactly those which stand in opposition to the spirit of some one injunction of the decalogue. Now, though the heathen writers were unacquainted with this code, yet the spontaneous breach of its statutes proved most clearly these statutes to have been suggested by the most correct foreknowledge of the evil propensities of our common nature * Suctonius.