of his life, notwithstanding the miracles by which he attefted his miffion, had been crucified by the Jews as an impoftor and blafphemer, which crucifixion not only must (humanly fpeaking) have intimidated others from following him, or efpoufing his doctrines, but served to confirm the Jews in their opinion that he could not be their promised Meffiah, who according to all their prejudices was not to fuffer in any manner; but to reign triumphant for ever here upon earth. His apoftles indeed, though at first they appeared to be terrified by the death. of their master, and disappointed in all their hopes, yet had furprifingly recovered their fpirits again, and publicly taught in his name, declaring him to be rifen from the grave, and confirming that miracle by many they worked, or pretended to work themfelves. But the chief priests and rulers among the Jews were fo far from being converted either by their words, or their works, that they had begun a fevere persecution against them, put fome to death, imprisoned others, and were going on with implacable rage against the whole fect. In all these severities St. Paul concurred, being himself a Pharifee, bred up at the feet of

Gamaliel, Acts vii. 9, 22, 23. one of the chief of that fect; nor was he content in the heat of his zeal with perfecuting the chriftians who were at Jerufalem, but breathing out threatnings and flaughter against the difciples of the Lord, went unto the high priest, and desired of him letters to Damafcus to the fynagogues, that if he found any of this way, whether they were men or women, he might bring them bound to Ferufalem. Acts ix. 1, 2. His request was complied with, and he went to Damafcus with authority and commiffion from the high priest. Acts xxvi. 12. At this inftant of time, and under these circumftances, did he become a difciple of Christ. What could be his motive to take fuch a part? Was it the hope of encreasing his wealth? The certain confequence of his taking that part was not only the loss of all that he had, but of all hopes of acquiring more. Those whom he

left, were the disposers of wealth, of dignity, of power in Judea; thofe whom he went to, were indigent men, oppreft and kept down from all means of improving their fortunes. They among them, who had more than the reft, fhared what they had with their brethren, but with this aflif

tance the whole community was hardly fup`plied with the neceffaries of life. And even in churches he afterwards planted himself, which were much more wealthy than that of Jerufalem, fo far was St. Paul from availing himself of their charity, or the veneration they had for him, in order to draw that wealth to himself, that he often refused to take any part of it for the neceffaries of life.

Thus he tells the Corinthians: "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.” 1 Cor. xv. 8.

In another epistle he writes, "Behold, the third time I am ready to come to you, and I will not be burthenfome to you, for I feek not yours but you; for the children ought not to lay up for the parents, but the parents for the children." 2 Cor. xii. 14.

To the Theffalonians he fays, "As we. were allowed of God to be put in trust with the gospel, even fo we speak, not as pleafing men, but God, which trieth our hearts. For neither at any time ufed we flattering words, nor a cloak of covetoufnefs, God is

witnefs; nor of men fought we glory, neither of you, nor yet of others, when we might have been burthenfome, as the apoftles of Chrift. For ye remember, brethren, our labour and travail: For labouring night and day, because we would not be chargeable to any of you, we preached unto you the gospel of God." And again in another letter to them, he repeats the fame teftimony of his difintereftedness: "Neither did. we eat any man's bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you." 2 Theff. chap. iii. 8. And when he took his farewell of the church of Ephefus, to whom he foretold that they fhould fee him no more, he gives this testimony of himself, and appeals to them for the truth of it: "I have coveted no man's filver or gold, or apparel. Yea, you yourfelves know, that these hands have miniftered unto my neceffities, and to them that were with me. Acts xx. 33, 34. It is then evident both from the ftate of the church when St. Paul firft came into it, and from his behaviour afterwards, that he had no thoughts of encreafing his wealth by becoming a christian; whereas by continu

ing to be their enemy, he had almoft certain hopes of making his fortune by the favour of those who were at the head of the Jewish state, to whom nothing could more recommend him than the zeal that he fhewed in that perfecution. As to credit or reputation, that too lay all on the fide he forfook. The fect he embraced was under the greatest and moft univerfal contempt of any then in the world. The chiefs and leaders of it were men of the lowest birth, education, and rank. They had no one advantage of parts, or learning, or other human endowments to recommend them. The doctrines they taught were contrary to those, which they who were accounted the wifeft and the moft knowing of their nation profeft. The wonderful works that they did, were either imputed to magic or to impofture. The very author and head of their faith had been condemned as a criminal, and died on the crofs between two thieves. Could the difciple of Gamaliel think he fhould gain any credit or reputation by becoming a teacher in a college of fishermen? Could he flatter himfelf, that either in or out of Judea the doctrines he taught could do him any honor? No; he knew very well that the preaching