had occasioned great calamities; his mal-admi- | of the power of his reasonings.-Consciencenistration, but for the intervention of the gover-struck, Felix trembled. The judge dissolved nor of Syria, would have kindled a war; and an the court, dismissed the prisoner, withheld the instance of it indeed occurs on the very occasion sentence, deferred the further trial to an indefiof which we are about to speak, in Paul's long nite time,-which time he contrived should nedetention in confinement. It is recorded in the ver arrive,-till both were cited to appear toActs, that he hoped the apostle would have gether before the mighty Judge of quick and bribed him with money, in order to procure his dead. Paul throughout maintains his character, escape.* and Felix adds one to the numberless instances in which strong convictions not being followed up, only serve to enhance guilt and aggravate condemnation.

Let us now contrast the different conduct of the popular advocate retained by the Jews against Paul, with that of Paul himself, towards this corrupt governor. Tertullus, a florid speaker, is not ashamed, in the true spirit of party oratory, to offer the grossest adulation to this wicked judge; not only extolling what he knew to be false, the tranquillity produced by his administration, and the worthy deeds' done by him,but even exalting him into a sort of deity, by whose providence their prosperity was procured. Then, in the usual strain of artful and disingenuous adulation, having already exceeded all bounds of decency, he finishes his harangue by hypocritically expressing his fears that praise 'might be tedious to him.'

To the inhabitants of Ephesus, his reasoning and his persuasive powers are alternately exercised. In his conduct in this place we incidentally discover a singular instance of his discretion in avoiding to excite unnecessary irritation. He found in the Ephesians a strong devotion to one particular idol; yet it is intimated, in a candid speech of their chief magistrate, that he had neither reviled their great goddess, Diana, nor profaned their temples. We may, therefore, fairly presume that he contented himself with preaching against idolatry in general, instead of endeavouring to excite the popular indignation by inveighing against the local idol. *

It is not the meanest of the triumphs of inci

After the affected declamation of this rhetorical parasite, how are we refreshed with the wise, temperate, and simple defence of the apos-pient Christianity, that at this place the protle! Instead of loading Tertullus with reproaches for the infamous charges of heresy and sedition brought against himself, he maintains a dignified silence till the governor 'beckoned to him to speak.' He then enters upon his vindication without a single invective against his accusers; and what is still more honourable to his own character, without a single compliment to his judge, though well aware that his liberty, and even his life, were in his hands. Unjust as Felix was, the charges against Paul were too flagrantly false to mislead him, and the noble simplicity of the prisoner's defence carried in it something so convincing to the understanding of the judge, that he durst not act upon the allegations of the accuser, nor condemn the in

nocent.

At a subsequent meeting, Paul seemed more intent to alarm the conscience of the governor, than he had previously been to assert his own integrity. Felix, ever presenting us with the idea of a bad mind, ill at ease with itself, sends for Paul, and desires to hear him concerning the faith of Christ.' Charmed, no doubt, with the occasion given him, Paul uses it widely. He does not embark on topics irrelevant to the immediate case of his auditors, nor by personal reproof does he expose himself to the charge of contumacy. He never loses sight of the respect due to the judge's office, but still, as he knew the venality and profligacy with which he administered that office, together with the licentious character of his wife, who was present, he reasoned, not declaimed; he 'reasoned' on the virtues in which he knew they were so shamefully deficient-righteousness and temperance; and then, doubtless with the dignity of one who was himself to judge angels,' closed his discourse with referring these notorious violators of both duties to the judgment to come.

The result of this discourse is the best evidence

*Acts, ch. 24.

fessors of forbidden arts brought out their costly professional books, the registers of their unlaw. ful mysteries, and burnt them, giving a striking proof of the sincerity of their conversion, by thus putting it out of their power to repeat their impious incantations; their destroying them in the presence of the people, was a triple sacrifice of their prejudices, their credit, and their profit. What an example have they left to those who, though professing Christianity, give birth, or afford encouragement, to profane or profligate books, which, though of a different character from those of the Ephesian sorcerers, possess a magic power over the mind of the reader, not less pernicious in itself, and far more extensive in its influence. †

Saint Paul's good sense, and may we be permitted to say, his good taste-qualities we could rather wish than expect to see always brought to the service of religion,-were eminently displayed in his examination at Cesarea. While his pleading before the royal audience, and other persons of dignity and station, exhibits a fine specimen of wisdom and good breeding, it exhibits it without the smallest sacrifice of principle, or the least abatenient of truth. At once, his doctrines are scriptural, and his language is classical. On this occasion, as upon all others, conscious dignity is mingled with politeness; an air, carrying with it the authority of truth, with the gentleness of Christianity, pervades all he says and does.

This admirable conduct has extorted, even from that eloquent rhapsodist, the sceptical au

* Acts, 19.

↑ When the French revolution had brought to light

the fatal consequences of some of Voltaire's writings, some half scrupulous persons, no longer willing to afford his fourscore volumes a place in their library, sold them at a low price. This measure, though it stayed the

plague' in their own houses, caused the infection to

spread wider. The Ephesian magicians made no such compromise; they burnt theirs.

thor of the Characteristics,' a confession, 'how handsomely Paul accommodates himself to the apprehension and temper of those polite people, the witty Athenians, and the Roman court of judicature, in the presence of their great men and ladies. At this last-named memorable audience, with what admirable temper does he preserve his reverence for constituted authorities, while he boldly recapitulates those passages in his former life which were naturally calculated to give offence. His preliminary compliment to Agrippa was judiciously conceived in a manner to procure attention to his projected defence, without in any sense deserving the name of flattery, or in any degree compromising the truth he meant to deliver. While it answered its proper end, it served as an attestation of his own veracity and of the truth of Christianity; for in complimenting the king on the knowledge of the facts to which he referred him, he laid himself open to immediate detec. tion if the circumstances had not been strictly correct, affording, 'a remarkable proof,' says Lord Lyttelton, both of the notoriety of the fact and the integrity of the man, who, with so fearless a confidence, could call upon a king to give testimony for him, while he was sitting in judgment upon him.'

The whole defence is as rational as it is elegant. The self-possession, the modest intrepidity, and the pertinent choice of matter; furnish a model for innocent sufferers under similar circumstances.

As on the one hand it is a great hardship for an accused person to have to plead before ignorance and prejudice, so on the other it was not more just than polite and prudent, for Paul to begin by expressing his satisfaction that he should at least be tried by a judge, who, from his knowledge, his education, and his habits, was competent to determine on the cause. While he scruples not to declare the inveterate prejudices, the blindness, and persecuting spirit of his former life, he does ample justice to his own character as a scholar and a moralist. Well as he knew that his piety would not clear him at the tribunal before which he stood, yet the fair justification of himself from the crimes laid to his charge, was due, not only to his own character, but to the religion which he professed.

Festus, with that scorn which any allusion to his tenet never failed to excite, impatiently interrupted him, but with a reproof which had more of irony than anger, as if he thought his credulity rather the effect of insanity than of wickedness, the object of ridicule rather than of censure. This irritating charge, however, did not make Paul forget the respect due to the place which Festus filled; and while he vindicated the soundness of his own intellect and the sobriety of his doctrine, he did not fail to ad. dress the governor by the honourable appellation of most noble,' to which his dignity entitled him. His example in this respect, as in all other particulars, was of an instructive nature; teaching us to separate the civility of speech due to office from the respect due only to personal character, and justify the modern titles and epithets of reverence which have occasioned so much discussion in many of our public forms.

The apostle's speech had produced a considerable emotion in the king, who, however, was determined to act rather upon his convenienco than his convictions. The apostle concludes as he had begun, by seizing on the part of Agrippa's character which he could most conscientiously commend, his perfect knowledge of the subject before the court. In his solemn interrogation at the close, King Agrippa, believest thou the Prophets?' more is meant than meets the ear; for, if he really believed the prophets, could he refuse to believe the accomplishment of their predictions? His emphatical answer to his own question, I know that thou believest,' drew from the startled monarch a free avowal of his partial convictions. The brief but affecting prayer with which the trial closes, is as elegantly turned as if the Apostle had been the courtier.

Agrippa appears, in this instance, in a light so much more advantageous than any of the other judges before whom either Paul or his Lord were cited, that we cannot but regret that he let slip an occasion so providentially put in his way. This illustrious person affords another awful proof of the danger of stifling convictions, postponing inquiries, and neglecting opportunities.

were crowded by senators and rhetoricians, philosophers and statesmen.

Though the political and military splendour of Athens had declined, and the seat of government, after the conquest of Greece by the Romans, was transferred to Corinth, yet her sun Having been himself brought to embrace of glory was not set. Philosophy and the liberal Christianity by no powers of reasoning, by no arts were still carefully cultivated; students in trains of argument, he allowed himself either to every department, and from every quarter, reemploy or neglect them at discretion in address-sorted thither for improvement, and her streets ing these assemblies. On the present occasion he limits himself to matter of fact, and seems to think a statement of his own conversion would be more likely to impress a judge' expert in all customs and questions which were among the Jews.' He insisted dogmatically but on one point, the great doctrine of the Resurrection, for asserting which he had been so often assailed; and he asks, why should it be thought a thing incredible? This, however, he does not argue; perhaps conscious of having so amply stated, and so argumentatively defended it in his epistolary writings, now sufficiently known.

*Lord Shaftsbury.

As Paul visited Athens with views which had instigated no preceding, and would probably be entertained by no subsequent traveller, so his attention in that most interesting city was attracted by objects far different from theirs. He was in all probability qualified to range, with a learned eye, over the exquisite pieces of art, and to consult and enjoy the curious remains of literature,-theatres, and temples, and schools of philosophy, sepulchres, and cenotaphs, statues of patriots, and portraits of heroes ;-monuments by which the artist had insured to himself the immortality he was conferring. Yet one edifice

alone arrested the apostle's notice.-the altar of the idolatrous worshippers. One record of antiquity alone invited his critical acumen,-THE INSCRIPTION TO THE UNKNOWN GOD.

The disposition of this people, their passion for disputation, their characteristic and proverbial love of novelty, had drawn together a vast assembly. Many of the philosophical sects eagerly joined the audience. Curiosity is called by an ancient writer, the wantonness of knowledge. These critics came, it is likely, not as inquirers, but as spies.-The grave stoics probably expected to hear some new unbroached doctrines which they might overthrow by argument; the lively Epicureans some fresh absurdity in religion, which would afford a new field for diversion; the citizens, perhaps, crowding and listening from the mere motive that they might afterwards have to tell the new thing they should hear. Paul took advantage of their curiosity. As he habitually opened his discourses with great moderation, we are the less surprised at the measured censure, or rather the implied civility of his introduction. The ambiguous term 'superstitious' which he employed, might be either construed into respect for their spirit of religious inquiry, or into disapprobation of its unreasonable excess; at least he intimated that they were so far from not reverencing the acknowedged god, that they worshipped one which was unknown.'

plished scholars in the world,-in charging ignorance upon Athens! blindness on the eye of Greece !'-and management in so judiciously conducting his oration that the audience expressed neither impatience nor displeasure, till he began to unfold the most obnoxious and unpopular of all doctrines,-Jesus raised from the dead.

It is recorded by Saint Luke of this polished and highly intellectual city, that it was wholly given up to idolatry; a confirmation of the remark of Pausanias, that there were more imageworshippers in Athens than in all Greece besides.

We have here a clear proof that the reasonableness of Christianity was no recommendation to its adoption by those people who, of all others, were acknowledged to have cultivated reason the most highly.-What a melancholy and heart-humbling conviction, that wit and learning, in their loftiest elevation, open no natural avenue to religion in the heart of man; that the grossest ignorance leaves it not more inaccessible to Divine truth. Paul never appears to have made so few proselytes in any place as at Athens; and it is so far from being true, as its disciples assert, that philosophy is never intolerant, that the most bitter persecution ever inflicted on the Christians was under the most philosophical of all the Roman Emperors.

*

In this celebrated city, in which Plato, near five hundred years before, discoursed so eloquently only the immortality of the soul, Paul first preached the resurrection of the soul, Paul first preached the resurrection of the body. Horace Speaks of searching for truth in the groves of Academus. But Saint Paul was the first who ever taught it there.

With his usual discriminating mind, he did not reason' with these elegant and learned Polytheists 'out of the Scriptures,' of which they were totally ignorant, as he had done at Antioch and Cesarea, before judges who were trained in the knowledge of them: he addressed his present auditors with an eloquent exposition of natural religion, and of the providential government of God, politely illustrating his observations by citing passages from one of their own authors. Even by this quotation, without hav'ng recourse to Scripture, he was able to controvert the Epicurean doctrine, that the Deity had no interference with human concerns; On the general principles of Saint Paul's showing them on their own principles, that we are the offspring of God;' that in Him we live and move, and have our being;' and it is worth observing, that he could select from a poet, sentiments which should come nearer to the truth than from a philosopher.

CHAP. IX.

writings.

ONE of the most distinguished writers of antiquity, says, that one man may believe himself to be as certain of his error as another of his truth.' How many illustrious ancients, The orator, rising with his subject, after under the influence of this conceit, may either, briefly touching on the long suffering of God, have carried truth out of its proper sphere, or awfully announced that ignorance would be no brought on some error to fill the place where the longer any plea for idolatry; that if the Divine truth, so transferred, had left vacant. The Paforbearance had permitted it so long, it was in gan philosophers held so great a variety of order to make the wisest not only see, but feel opinions of the supreme good of the nature of the insufficiency of their own wisdom in what man, that one of their most learned writers is related to the great concerns of religion; but he said to have reckoned the number to amount to now commanded all men every where to repent.-no less than two hundred and eighty-eight. + He concludes by announcing the solemnities of Christ's future judgment, and the resurrection from the dead.

In considering Saint Paul's manner of unfolding to these wits and sages the power and goodness of that Supreme Intelligence who was the object of their ignorant worship,' we are at once astonished at his intrepidity and his management; intrepidity, in prefering this bold charge against an audience of the most accom

Christianity ought to be accounted a singular blessing, were it only that he has simplified this conjectural arithmetic, and reduced the hundreds to a unit. Saint Paul's brief, but com. prehensive definition, repentance towards God, and faith in our Lord Jesus Christ,' forming one grand central point, in which, if all the vain aims and unsatisfied desires of the anxious

·

philosophers do not meet, this succinct charactor of Christianity abundantly supplies what their aims and desires failed to accomplish; for they erred, not knowing the Scriptures: those Scriptures which proclaim the wants of man when they declare his depravity, and the power of God, in providing its only remedy.'

Saint Paul labours sedulously to convince his converts of the apostacy of the human race. He knew this to be the only method of rendering the Scriptures either useful or intelligible; no other book having explicitly proclaimed or circumstantially unfolded this prime truth. He furnishes his followers with this key, that they might both unlock the otherwise hidden treasures of the Bible, and open the secret recesses of their own hearts. He knew that, without this strict inquisition into what was passing within, without this experimental knowledge of their own lapsed state, the best books may be read with little profit, and even prayer be offered up with little effect.

1

doctrinal from the practical parts of his Epistles, they who would enter most deeply into a clear apprehension of the former, would best do it by a strict obedience to the precepts of the latter. He every where shows, that the way to receive the truth is to obey it; and the way to obey is to love it. Nothing so effectually bars up the heart and even the understanding, against the reception of truth, as the practice of sin. 'If any man will Do his will,' says the Divine Teacher him. self, he shall know of the doctrine.'*

It is in this practical application of Divine truth, that the supreme excellence of St. Paul's preaching consists. Whenever he has been largely expatiating on the glorious privileges of believers, he never omits to guard his doctrine from the use to which he probably foresaw loose professors might convert it, if delivered to the uninformed, stripped from the connection with its proper adjunct. t

Thus, his doctrines are never barely theoretical. He hedges them in, as we have elsewhere He directs them to follow up this self-inspec- observed, with the whole circle of duties, or with tion, because without it they could not determine such as more immediately grow out of his subon the quality, even of their best actions. Ex-ject, whether they relate to God, to others, or amine yourselves; prove your own selves,' is ourselves. Though it would not be easy to prohis frequent exhortation. He knew, that if we duce, in his writings, a single doctrine which is did not impede the entrance of Divine light into not so protected, nevertheless, perhaps, there is our own hearts, it would show us many an un- scarcely one, in the adoption of which, bold insuspected corruption; that it would not only truders have not leaped over the fence he raised; disclose existing evils, but awaken the remem- or by their negligence laid it bare for the unbrance of former ones, of which perhaps the con- hallowed entrance of others, converting his insequences still remain, though time and negli- closure into a waste. If the duty of living gence have effaced the act itself from the memory. righteously, soberly, and godly, was ever preWhatever be the structure they intend to erect, eminently taught by any instructor, that inthe apostles always dig deep for a foundation structor is Saint Paul; if ever the instructions before they begin to build. On Jesus Christ, of any teacher have been strained or perverted, and him crucified,' as on a broad basis, Saint they are his. But if he never presses any virPaul builds all doctrine and grounds all prac- tue, as independent of faith, which is too much tice; and firm indeed, must that foundation be, the case with some, he never fails to press it as which has to sustain such a weight. He points a consequence of faith, which is sometimes neto him as the sole author of justifying faith.glected by others. The one class preach faith From this doctrine he derives all sanctity, all as if it were an insulated doctrine; the other, duty, and all consolation. After having proved virtue, as if it were a self-originating principle. it to be productive of that most solid of all sup- It is also worthy of observation, that in that ports, peace of God; this peace he promises, not complete code of Evangelical law, the twelfth only through the benignity of God, but through chapter of the Romans, after unfolding with the the grace of Christ, showing, by an induction most lucid clearness, the great truths of our reof particulars, the process of this love of God in ligion, he carefully inculcates the temper it deits moral effects,-how afflictions promote pa- mands, before he proceeds to enforce the duties tience,' how patience fortifies the mind by 'ex-it imposes; that we must be 'holy' before we perience,' and how experience generates hope;' -reverting always in the end to that point from which he sets out; to that love of God, which is kindled in the heart by the operation of the Holy Spirit.

He makes all true holiness to hinge on this fundamental doctrine of redemption by the Son of God, never separating his offices from his person, nor his example from his propitiation; never teaching that man's nature is to be reformed, without pointing out the instrument, and the manner by which the reformation is to be effect. ed. For one great excellence of Saint Paul's writings consist, not only in his demonstrating to us the riches and the glories of Christ, but in showing how they may be conveyed to us: how we may become possessed of an interest, of a right in them.

Though there is no studied separations of the

can be acceptable;' that we must be transformed in the renewing of our mind, is at once made a consequence of the grace of God, and a preliminary to our duties towards our fellow creatures. We must offer up ourselves a living sacrifice to God,' before we are directed to act conscientiously to man. The other disposition, which he names as an indispensable prelude, is humility; for in the very opening of his subject, he prefaces it with an injunction, not to think of ourselves more highly than we ought to think. To omit to cultivate the spirit in which doctrines are to be embraced, and the temper in which

duties are to be performed, is to mutilate Chris- | the votary of fanaticism less apt to despise knowtianity, and to rob it of its appropriate character ledge than the slave of superstition. and its highest grace. After having shown the means for the acquisition of virtue, he teaches us diligently to solicit that divine aid, without which all means are ineffectual, and all virtues spurious.

The first thing that God formed in nature was light. This preliminary blessing disclosed the other beauties of his creation, which had else remained as unseen as if they had remained uncreated. By that analogy which runs through his works, his first operation on the heart is bestowing on it the light of his grace. Amidst the causes of the corruption, the darkness of ig. norance is scarcely to be distinguished from that of sin.

In this invaluable summary, or rather this spirit of Christian laws, there is scarcely any class of persons, to which some appropriate exhortation is not directed. After particularly addressing those who fill different degrees of the ministerial office, he proceeds to the more general instructions in which all are equally interested. Here, again, he does not fail to introduce his documents with some powerful principle. Affection and sincerity are the inward feelings which must regulate action; let love be without dis-ligious men should be diligent in obtaining

simulation.'

The love he inculcates is of the most large and liberal kind; compassion to the indigent, tender sympathy with the feelings of others, whether of joy or sorrow, as their respective circumstances require; the duties of friendship and hospitality are not forgotten; condescension to inferiors; a disposition to be at peace with all men is enforced; from his deep knowledge of the human heart, implying, however, by a sig. nificant parenthesis—if it be possible—the difficulty, if not impossibility, which its corruptions would bring to the establishment of universal discord.

Such indeed is the condition of man in his present state, that he ought to labour indefatigably under the Divine teaching, to recover some glimpses of that intellectual worth which he lost when he forfeited his spiritual excellence. Re

knowledge, or they will not be able to resist gainsayers; they will swallow assertions for truths, and conclude every objection to be valid which they cannot refute. An unfurnished mind is liable to a state of continual indecision. Error will have the advantage in the combat, where the champion of truth enters the field without arms; for impiety still shows itself, as it did in the Garden of Eden, under the semblance of knowledge.

Saint Paul estimated just views and right notions of religion so highly, that he makes the improvement in knowledge in the Colossians, a Imatter not only of fervent desire, but of incesHe applies himself to all the tender sensibili- sant prayer. He prays not only that they might ties of the heart, and concatenates the several be sincere, but intelligent Christians, 'filled with fruits of charity so closely, from being aware the knowledge of God's will in all wisdom and how ready people are to deceive themselves on spiritual understanding; but he does not forget this article, and to make one branch of this com- to teach them that this knowledge must be made prehensive grace stand proxy for another he practical, they must walk worthy of the Lord, knew that many are disposed to make alms-they must be fruitful in every good work. It is giving a ground for neglecting the less pleasant parts of charity; that some give, in order that they may rail, and think that while they open their purses, they need put no restraint on their tongues.

among the high ascriptions of glory to Christ, that in Him are hid all the treasures of wisdom and knowledge. And this ascription is pressed upon us for the manifest purpose of impelling us to seek a due participation of them from Him.

He closes his catalogue of duties with those Saint Paul was a strenuous opposer of reliwhich we owe to our enemies; and in a paradox gious ignorance. It is not too much to say, that peculiar to the genius of Christianity, shows he places Intelligence as the ground-work of that the revengeful are the conquered, and those Christianity. To know God, and Jesus Christ, who have the magnanimity to forgive, the con. whom he has sent, he considers as the first ruquerors. He exhorts to this new and heroic diments taught in the divine school. This knowspecies of victory over evil, not merely by exhi-ledge can only be acquired by a cordial love, and biting patience under it, but by overcoming its assaults with good. Could this conquest over nature, which soars far above mere forgiveness, be obtained by any other power but the supernatural strength previously communicated?

Thus he every where demonstrates, that the maxims of the morality he inculcates, are derived from a full fountain, and fed by perennial supplies. When he speaks of human virtue, he never disconnects it from Divine influence. When he recommends the 'perfecting holiness.' it must be done in the fear of the Lord.' He shows that there is no other way of conquering the love of the world, the allurements of pleasure, and the predominance of selfishness, but by seek. ing a conformity to the image of God, as well as by aiming at obedience to his law.

That ignorance is the mother of devotion, has been the axiom of a superstitious church; nor is

indefatigable study of the volume of inspiration. All the conjectures of the brightest imagination, all the discoveries of the profoundest science, all the glorious objects of created beauty, all the attributes of angels, all the ideas of excellence we can conceive or combine, affords but faint shadows, inexpressive figures of the Divinity. The best lights we can throw upon his perfections are from his own Word, assisted by his own Spirit; the clearest sight we can obtain of them is from our faith in that word, and our only strength from our acquiescence in the offers of that Spirit.

And where shall we look in the whole sacred Record for a more consummate statement, at once of the proper objects of knowledge, and of the duties resulting from its acquisition, than in the writings of this Apostle? No one who has devoutly studied him, can shift off the neglect