yet whose fair fame is blighted, not only by a disbe, lief of the principles of the Gospel, but by severe persecutions of its inoffensive professors? The truth is, the philosophy of this world had obscured their reason, and perverted their understanding; for it is unlikely that those who enjoined divine honours to be paid to their own statues, (which indeed was made a test of the principles of the early Christians) should attend to a religion which preached a crucified Saviour; and required, as an expression of a sound faith, a true, pure, and unqualified humility

of mind.

The same cause indeed prevented the wise of ancient times from embracing the Gospel, which still occasions many of those who now call themselves wise, to reject it, namely, ignorance of its value. Learned, and almost contemporary historians among the Romans, appear totally ignorant of the persons they describe, when they mention the followers of Jesus. They are not able to distinguish a Christian, from a Jew; and one of them mistakes the very name of Christ. Would to God that many modern unbelievers did not fall under the same censure: for when we read of Christians in the pages of many recent historians, we have a difficulty in apprehending a likeness. And happy would it be for the world, if the history of modern Christianity presented to them such models as they could not mistake. But from one unhappy cause or other, infidelity finds, or forges, some apology for itself: and alas! we may still adopt St. Luke's observation on this conference of St. Paul with the

Jews at Rome:-" some believed the things which were spoken, and some believed not."

In this divided mind, the Jews were departing from the presence of the Apostle, when he called their attention to one emphatic declaration of the prophet Isaiah; a prophet, whom they revered, and whose words every one of them acknowledged to be the words of sacred inspiration. As if he had said, "One word more before we part; and reflect upon it, as the last offer of salvation. Well spake the Holy Ghost by Isaiah-unto your fathers, and through them, He now speaks to you; for you are now, from inveterate prejudice, as indisposed to attend to his words, as your fathers were before you; that hearing, you shall hear, and not understand; and seeing, you shall see, and not perceive; for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they wilfully closed; the consequence of which is, that they will neither hear, nor understand, the awful truths which are preached to them, to make them capable of receiving the divine mercy. Beware then of the fatal sin of wilful blindness, which was the case with your fathers, and God grant! it may not be with you; that your hearts may be accessible to truth, and your eyes may behold the light of life! Be it known therefore unto you (I pronounce it as a solemn and last declaration) that the salvation of God, that glorious state of redemption through faith in the Messiah, which Isaiah and the Prophets foretold, and whose actual coming and resurrection I have laid before you with the most incontrovertible evi

dence; that salvation, I add, which you reject, is now sent unto Gentiles; unto Heathens; not only to those resident in this great city, but unto those that inhabit remote, and now unknown, regions of the earth and it will be some aggravation of your future remorse, if you continue unconvinced, when I inform you that they will hear, and will gladly accept it."

This emphatic warning of the evangelical Prophet is more frequently repeated than any other quotation from the Old Testament'. Our Lord Himself uses it. A proof that no warning was more necessary then ;—and, let me ask, is any more necessary now? That our hearts are waxed gross, that our ears are dull of hearing, and that we have closed our eyes against the pure ray of Gospel-light, however general the observation, is too true a picture of the present state of Christianity. With all the advantages of an illuminated age, with all the aids of brilliant learning, and still more brilliant talents, we have daily occasion to deplore, that hearing, we hear, and will not understand; and seeing, we see, and do not perceive. When, oh! when shall arise that glorious morning of the Gospel, that shall dart the bright beams of salvation into every heart! When shall that happy hour arrive, that will bring the lustre of the Saviour on its wing, and "all flesh shall see it together 2." When shall all hearts feel the influence of that sanctifying grace, which will

subdue in us all inordinate affections, all longings after worldly things, and will transfuse into our souls that one great and glorious principle, that only affection productive of true heavenly consolation, the love of Christ which passeth knowledge'.

After hearing the decisive and authoritative language of Paul, who knew how to assume the venerable dignity of an Apostle when he was not attended to as a friend, we are not surprised that the Jews, after their departure, had great reasonings among themselves. Happy those who reason to conviction! As there is no state of mind more uneasy than a state of doubt, it becomes an act of necessity to investigate the truth, and an act of humanity to declare it. The discovery of religious truth, must therefore produce happiness in proportion to its value; and he who can estimate the value of eternal redemption, next to the actual possession of it, is master of all that the happiest of mortals can expect, or God Himself bestow.

In diffusing these tidings of salvation as far as his restrained situation would permit, the good Apostle employed himself in the two whole succeeding years. During the period that Luke continued his narrative, no public trial, or removal, or change of situation, appears to have happened to him. Though other records, possibly authentic records, continue and conclude the history of St. Paul's life, yet as his friend and fellow-traveller stops here, I presume not to go beyond the word of inspiration.

But we have still before us the happy method

in which these two years were spent. Though the Apostle might have visited various countries in this interval, and have left more than traces of himself wherever he travelled, a large field, and an abundant harvest, were open to him at Rome. That city, by its own population, and the influx of strangers, was, in moral calculation, equal to many countries. The indulgence he experienced from the government, made his situation comparatively easy; he was permitted to reside in his "own hired house, and to receive all that came in unto him :" and we may imagine, from the rapid progress of Christian faith, how many would flock to him for instruction. His doctrines were the doctrines of life; and though Luke, as we may have observed, had frequently repeated the substance of the Apostle's preaching in the several places to which he had accompanied him, before he closes his eloquent and simple narrative, he once more recounts the sum of that holy faith which he continued to inculcate in the metropolis of the Roman world— preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence," with all freedom of speech: the Providence of God so ordering it, that no Magistrate interposed with his authority to prevent him, nor did any accident interrupt his invaluable labours.

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Indefatigable as the Apostle was in preaching the Gospel at Rome, during his imprisonment, we have still further light thrown upon his labours by the Canon of Scripture itself. Four of his own

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