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of fome of his paffions under the authority of it, and by the means it afforded.

Now thefe were the circumftances in which St. Paul declared his converfion to the faith of

Christ Jefus. That Jefus, who called himself the Meffiah, and Son of God, notwithstanding the innocence and holinefs of his life, notwithftanding the miracles by which he attefted his miffion, had been crucified by the Jews as an impoftor and blafphemer, which crucifixion not only muft (humanly speaking) have intimidated others from following him, or efpowfing 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 suffer in any manner, but to reign triumphant for ever here upon earth. His Apoftles indeed, though at first they appeared terrified by the death of their Master, and disappointed in all their hopes, yet had surprisingly 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 themselves. But the Chief Priefts 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, impri

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foned others, and were going on with implacable rage against the whole fect. In all these feverities St. Paul concurred, being himself a Pharisee, bred up at the feet of Gamaliel, 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 threatning and flaughter against the difciples of the Lord, went unto the High Prieft, and defired of him letters to Damascus to the fynagogues, that if he found of this way, whether they were men or women he might bring them bound to Jerufalem. His request was complied with, and he went to Damascus with authority and commiffion from the High Prieft. At this inftant` of time, and under thefe circumstances, did be become a difciple of Chrift. What could be his motives to take fuch a part? Was it the hope of increasing his wealth? The certain confequence of his taking that part was not only the lofs of all that he had, but of all hopes of acquiring more. Those whom he left, were the difpofers of wealth, of dignity, of power, in Judea: those whom he went to, were indigent men, oppreffed 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 affiftance 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 himfelf 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 thirft, and are naked, and are buffetted, and have no certain dwellingplace, and labour, working with our own hands.'

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In another Epiftle he writes to them, 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.'

To the Theffalonians he fays, As we were allowed of God to be put in truft with the Gofpel, even fo we fpeak, not as pleafing men, but

For neither at any

God, which trieth our hearts. time used 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 la

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bour and travel: 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 unto them he repeats the fame teftimony of his difinterestedness: Nei. ther did we eat any man's bread for nought, but wrought with labour and travel night and day that we might not be chargeable to any of you.' And when he took his farewel of the church of Ephefus, to whom he foretold that they should fee him no more, he gives this teftimony of him. felf, and appeals to them for the truth of it; I have coveted no man's filver, or gold, or apparel. Yea, you yourselves know, that these hands have miniftered unto my neceffities, and to them that were with me.' It is then evident both from the ftate of the church when St. Paul first came into it, and from his behaviour afterwards, that he had no thoughts of increasing his wealth by becoming a Chriftian: whereas by continuing 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 ftate, 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 most universal contempt N. 6.

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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 most knowing of their nation professed. 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 cross between two thieves. Could the difciple of Gamaliel think he should gain any credit or reputation by becoming a teacher in a college of fishermen? Could he flatter himself, that either in or out of Judea the doctrines he taught could do him any honor? No, he knew very well that the Preaching Chrift crucified was a ftumbling block to the Jews, and to the Greeks, foolishness. He afterwards found by experience that in all parts of the world, contempt was the portion of whoever engaged in preaching a myftery fo unpalatable to the world, to all its paffions and pleasures, and fo irreconcileable to the pride of human reafon. We are made (fays he to the Corinthians) as the filth of the world, the offscouring of all things unto this day. Yet he went on as zealously as he fet out, and was not

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