To this remark I, shaking my head, and smil- ing with surprise at his simplicity, answered,— ‘I should be glad, my best of friends, if it ‘ were, as you say, not however, that I might “be called to accept the office, which I have ‘now refused; for, even if my careless and ‘unskilful management of the flock of Christ ‘would expose me to no punishment, I should feel it to be worse than any punishment to be entrusted with a charge of such magni- tude, and then reward the confidence of my “employer with ingratitude. Why then did I ‘ express a wish, that it had been, as you said?
é In order, that those unhappy persons, who, ‘though, as you allege on their behalf, they ‘are forced into the ministry, and do wrong ‘ through ignorance, still in point of fact come ‘ to the office unworthily, might find a way to ‘escape, and be enabled to avoid that un- ‘ quenchable fire, and outer darkness, and undy- ‘ing worm, and the fate of being cut asunder, ‘and destroyed with the hyprocrites. But ‘what is my opinion on these matters? It is ‘ very different, altogether different from this: ‘ and, if you choose, I will give you my reasons.
‘ The first is, that the priestly office is in the ‘sight of God of more value than a kingdom. ‘Saul, the son of Kish, became king without ‘ shewing any eagerness for the office: for he ‘ was going in search of the asses; and it was ‘concerning them, that he applied to the pro- ‘phet, when he spoke to him in reply of the ‘kingdom. Neither did he even then covet it, ‘ although promised him by a prophet, but put ‘it off, and declined it, saying—‘‘ Who am I? ‘“‘and what is my father’s family?” What ‘then! When he made a bad use of the honour, ‘ given him by God, could these words exempt ‘him from the wrath of his benefactor and ‘patron? And yet, when Samuel upbraided ‘him, he might have pleaded—‘‘ Did I aspire “to the kingdom? Did I contend for this dig- «nity? | was willing to live a private life in ‘* obscurity and repose, when you dragged me ‘< forth into this distinction. Had I continued “in that humble station, I might easily have ‘““ avoided these offences: for, had I still con- ‘* tinued, undistinguished and unknown, among ‘* the crowd, I should not have been sent upon “this commission, nor would God have en- ‘« trusted to me the war against the Amalekites; ‘and then I could not have been guilty of this “sin.” But all these excuses on his behalf ‘would have been weak, and not only weak, ‘but perilous, and would have inflamed the ‘ wrath of God yet more: for it does not become ‘ one, who has been honored above his desert, ‘to make the greatness of that honour a plea ‘ for offending. Rather he ought to find in the ‘ high distinction he has received from God new ‘motives for amendment. If on the contrary ‘he should fancy, that he has obtained a licence ‘to sin by being advanced to a higher station, os “ Lat n n n na wx nw n and dare to attribute the iniquities of his own conduct to the condescending goodness of God, which is what the ungodly, and all, who act without reflection, are prone to do, we at least ought not to imitate their folly, or to partake of their extravagance, but should be diligent on every occasion, and exert our faculties to the utmost, that we may keep our tongue and our thoughts pure: for even Eli, if I may now pass from the kingdom to the priesthood, which is the im- mediate subject of our discourse, was not eager to attain this dignity; and yet what did that avail him, when he offended? and why do I say to attain? The office was not to be avoided, had he been ever so desirous of doing so, through the strictness of the law: for, being of the tribe of Levi, he was obliged to accept the employment, which devolved upon him from his ancestors: notwithstanding all which he was severely punished for the trans- gression of his sons. And was not the first high priest of the Jewish people, concerning whom somany charges were given by God to Moses, was not even he, because he could not singly ‘ withstand the importunity of so vast a multi- ‘tude, within a little of suffering death, had ‘not the intercession of his brother appeased ‘the wrath of God? And now, that I have ‘mentioned Moses, let me from his history ‘ likewise illustrate the truth of what I have ‘advanced! For that blessed saint was so far ‘from aspiring to the command of the Jews, ‘that he declined it, when it was given him, ‘and refused it, when God injoined it upon ‘him, and thereby provoked the being, who ‘had appointed him to the office: and not only ‘ then, but even afterwards, when he was fixed ‘in the government, he would gladly have died ‘to be released from it; for—‘‘If thou deal *“‘ thus with me,”—says he—‘ kill me!” What ‘then! When he offended at the waters of ‘strife, did his former repugnance plead his ‘excuse, and prevail with God to forgive him? ‘ If so, why was he excluded from the promised ‘land? For this one fault only was that admi- ‘rable man disabled from obtaining the same ‘ privilege as his people. After his many labours ‘and distresses, after his protracted pilgrimage, ‘ after all his wars and trophies he died without < a a Cy a n a wn n a a a Cy a wa n € a n n a ¢ ¢ ¢ € reaching the land, for which all those toils were undergone, and after surmounting the evils of the sea did not enjoy the blessings of the haven. You see, that not only those, who aspire to an important station, but those also, who come to it through the solicitation of others, are deprived of all excuse for their errors: for, if they, who were appointed to the office by God after often declining it, were subjected to such severity, if nothing could screen either Aaron, or Eli from this danger, or even that blessed saint, prophet, hero, the meekest of all men upon the earth, who talked with God, as a friend, it will be of little avail for me, who am so far below his pitch of virtue, to plead, that I am conscious of never having sought the office, especially under the present management of our ordi- nations, which are in too many instances determined not by divine grace, but by human contention. God chose Judas, and enrolled him among his holy apostles, and committed that sacred dignity to him as well as to the others, and even entrusted him with a charge beyond the rest, the management of the funds.
‘What then! When he abused both these ‘trusts to an opposite purpose, when he not ‘only betrayed the holy person, whom he was ‘ commissioned to preach, but squandered shame- ‘fully what his duty required him to husband ‘with ceconomy, did he escape vengeance? ‘No. He from these very considerations ren- ‘dered his punishment more severe, and with ‘great justice; for the favours, which God ‘bestows upon us, ought not to be perverted ‘ to his dishonour, but employed in his service; ‘and he, who should expect to elude the punish- ‘ment, due to his faults, with the greater ‘ facility in consequence of his higher distinc- ‘tions, would act nearly, as one of the unbe- ‘ hieving Jews might have done, if after hearing ‘Jesus declare—‘‘If I had not come, and ‘* spoken unto them, they had not had sin ”—, ‘and—‘ If I had not done among them the ‘“* works, which none other man did, they had 5) *“not had sin ”—, he should have upbraided ‘his saviour and benefactor, saying to hin— ‘‘ Why then did you come, and speak? Why ‘¢ did you do these works, to render our punish- “ment more severe?” But this would be ‘the language of madness, and indicate the ‘ greatest insanity: for the physician came, not ‘to condemn, but to heal you, not to neglect * you in your illness, but to deliver you wholly ‘from your complaint. If you have yourself ‘ therefore voluntarily renounced his assistance, * you must submit to a stricter sentence: for as, ‘had you yielded to his treatment, you would ‘have been set free from your former sins, so, ‘since you disregarded him, when he was ‘ present, you will no longer be able to wash ‘them away: which if you cannot do, you ‘ must not only suffer the penalty, due for your ‘ offences, but also for having on your part ‘ frustrated all the care, of which you have been ‘ the object.
‘ For this cause we shall not receive the *‘ same measure from God, after we have been ‘placed in a situation of dignity, as that, to ‘ which we should have been subjected before, ‘ but to one much more severe: for he, who is ‘not improved by benefits, deserves a heavier ‘punishment. Since then this has been ‘shewn to be a weak excuse, and not only ‘incapable of protecting those, who use it, € ¢ ¢ a a a x a n a n nw a x n wn n 6 n a a n~ a but calculated to betray them to further danger, you must furnish me with some better defence.’
‘ Of what kind?’—said Basil. ‘ For I am no longer my own master. You have so alarmed and agitated me by these reasonings.’ ‘ Do not,’—said I—‘ do not (I beg and intreat you) distress yourself in this manner! For though I, who am weak, have no security, except in keeping out of the snare, you, who are strong, may, after receiving the grace of God, rest your hope of safety on doing nothing unworthy of the gift, or of the God, who gave it. For although the greatest punishment is due to those, who after having been raised to this dignity through their own contrivance have made an ill use of it, whether through indolence, or profligacy, or inexperience, yet are not those, who have made no endeavours to procure it, entitled for this reason to for- giveness, but are themselves also without excuse; for, though thousands should invite and press them, it was their duty not to listen to them, but first to examine their own souls, and, when they have made full proof of thema a a n a a a n selves, then to submit to the persons, who urge them. But now, although no one, except an architect, will engage to build a house, and no one, who is ignorant of medicine, can be prevailed on to write a prescription, (nay, though numbers should urge, and press him, he would decline it, and not be ashamed of the plea of ignorance,) yet he, who is to have so many souls entrusted to his care, will not examine himself first, but, though he should be the most unskilful of men, will accept the ministry, because such an one injoins him, and another forces him, and lest a third should be displeased at his conduct: and then how can he escape from bringing both himself and them together into a misery, which they will not foresee? For, whereas he might have been saved, as a single individual, he now ruins both himself and others. For from what quarter can he look for deliverance, or whence obtain forgiveness?
‘ Who is there then, that can be expected to intreat for us? They perhaps, who are now urging us forward. But first I would ask—By whom in that day will they be saved them- K ‘selves? For they also will stand in need of ‘ intercessors, to deliver them from that fire.
‘ However, that you may not think I say this, ‘merely to alarm you, and that my assertion is ‘not supported by the real facts of the case, ‘hear, what saint Paul says to the disciple, ‘Timothy, his own, his beloved son! ‘‘ Lay ‘“‘ hands suddenly on no man, neither be parta- ‘‘ ker of other men’s sins!” You see, from what ‘vengeance (for it is not only censure, that ‘they incur on my account), I have screened ‘those, who would persuade me to this under- ‘ taking: for as it is not a sufficient apology for ‘the elected to plead—‘‘I did not come, ‘< self-called, to the office, but neither fore- ‘“« saw their design, nor eluded it’—, so neither ‘ will it at all avail the electors to allege, that ‘ they did not know the individual they chose. ‘Nay. The charge against them becomes so ‘much the more serious, if they brought for- ‘ ward a person, whom they did not know: and ‘ thus the very excuse, which was urged in their ‘ defence, will aggravate their condemnation: for ‘is it not most irrational, that, while those, who 6 wish to purchase a slave, shew him to the phy- “ n a n a n n n “ “ n a n a “ .
“ “ _ n n “ 6 6 sician, and exact a warranty from the seller, and consult their neighbours, and after ail this are not confident, but require a long time for trial, those, who are going to recommend a person for so momentous a trust, should give their testimony for his appointment without thought, and without inquiry, because he is approved by such an one, or in order to gratify this person, or disconcert another? Who then shall intercede for me on that day, when the very patrons, who ought to protect me, will themselves stand in need of protectors? For if it be imcumbent on the governors of the church to make a strict scrutiny, before they ordain any ene, much more does it become the person ordained to do so, because, however his electors may share with him in the penalty of those sins, which he may afterwards commit, he is not himself thereby exempted from all punishment, but will bear the heavier sentence of the two, unless indeed it appear, that they have acted from some earthly motive against their conscience: for, if this be plainly the case with them, and they have knowingly brought forward an unfit person, their punish- “~ a n a n a “ i ment will be equal, or perhaps even greater than his, for having introduced an improper character: for whoever gives power to another to destroy the church, is the real author of all the crimes he may commit. Even however if he should not be chargeable with this guilt, but should be able to plead, that he was de- ceived by the general opinion, he cannot even still escape punishment altogether, though the penalty, to which he is subjected, may be somewhat less than that of the indi- vidual elected: and why less? Because it is easy for the electors to be deceived into what they do by a false report. But the elected person cannot say—‘‘ I did not know myself,” as others may say of him. Since therefore he will undergo a severer punishment than those, who persuaded him, it becomes him to be more exact and particular in examining him- self than they, that, even if they through ignorance should press him into the service, he may come forward, and shew them such rea- sons as would induce all, who were deceived in him, to desist from their persuasions. By thus proving himself unprepared for the trial ‘he will escape the weight of such an under- € ¢ “a na n nw “ n a ¢ ¢ taking. For why is it, that, when an expedi- tion, or some question of traffic, or agriculture, or any other secular affair is under delibera- tion, neither the husbandman will go to sea, nor the soldier manage a farm, nor the pilot command an army, though they be threat- ened with the most painful deaths? Manifestly, because each of them foresees the mischiefs, that would result from his inexperience. Shall we then in acase, where the risk is trifling, shall we there exercise so much precaution as not even to yield to compulsion, if it be attempted, and yet in the matter of the priesthood, where everlasting punishment is the reward of those, who intrude into it im- properly, expose ourselves heedlessly to such a danger as this, hoping to shelter ourselves under a plea of constraint? Our future judge will not tolerate such inconsistency: for, whereas we ought to obtain much greater cer- tainty in spiritual things than in fleshly, it appears now, that we are satisfied with a lower degree of knowledge. For tell me! If from fancying a man to be an architect, who a n n a a n n a x n “ is none, we should be led to give him a particular order, and he, in obedience to our direction, should take up the materials, pro- vided for the building, consume the wood, waste the stones, and build such a house as would fall down again immediately, would it be a sufficient excuse for his rashness, that he was urged by others, and did not come by his own suggestion? Certainly not, and for the wisest and most solid reasons; for, whoever urged him, he ought to have refused the employment. Shall then the punishment of a person, who wastes your timber and stones, be irrevocable? and yet does the careless builder, who ruins souls, fancy, that he will be sufficiently screened by pleading the compulsion of others? Would not this be extreme folly, even if we omit the consideration, that no one can compel another against his will? Let it even be granted, that violence was used towards him, and plots laid against him, till he was actually taken! Shall this exempt him from punishment? Oh, let us not (I entreat you), let us not so deceive ourselves, or pretend to be ignorant of that, which ‘must be evident to the merest child! For ‘this pretence of ignorance will not be able to ‘avail us in our account. ‘‘ You did not your- “‘ self” (you say) ‘‘ aspire to obtain this office, “« because you knew your own weakness. Well. ‘* You ought therefore under the influence of ‘* this persuasion, even when others invited you, “to have declined it: or were you weak and ‘unfit, when no one invited you? and, when ‘‘ persons were found to raise you to this ‘“honour, did you suddenly become capable? ” ‘ All this is a mere subterfuge, worthy of ‘the severest punishment: for on this very ‘account the Zjord exhorts a man, who in- ‘tends to build a tower, not to lay the foun- ‘ dation, before he has counted his means, that ‘he may not give all, that pass by, continual * occasion to mock him: and yet in that case the ‘ risk incurred is no more than laughter, whereas ‘in this the penalty is unquenchable fire, and ‘ the worm, that dieth not, and the gnashing of ‘ teeth, and outer darkness, and to be cut asun- ‘der, and ranked with the hypocrites. These ‘ consequences our accusers never anticipate; ‘or they would abstain from casting reproach n a a n a a a n n upon one, who is unwilling to destroy himself for nothing.
‘ We are not now debating about the manage- ment of wheat, or barley, or of oxen, and sheep, or concerning other things of that sort, but concerning the very body of Jesus. For ac- cording to the blessed Paul the church of Christ is his body; and it is the duty of those, to whose care it is committed, to bring it to a state of perfect health and beauty, to take especial care, that no blemish may impair its comeliness and grace, and in one word to render it, so far as human vigilance can con- tribute to such a result, worthy of that spot- less and blessed head, which rests upon it. Yor, if those, who wish to prepare their bodies for wrestling, are obliged to employ physici- ans and professors, and to observe a prescribed diet, besides constant practice, and infinite care (for the neglect of any trifle defeats the whole regimen), how shall they, who have this holy body to prescribe for, whose wrestling is not against men, but against the invisible powers, be able to keep it pure and undefiled, if they have not a virtue more than human, n n a a n nN a a a a n“ an an a a n a an a a n a .
€ and unless they understand the regimen, adapted for every soul? Do you not know, that this sacred body is liable to more disorders, and exposed to more attacks than our natural body, that it is sooner injured, and more slowly healed?
‘ Moreover our natural physicians have in- vented various medicines, different kinds of instruments, and particular diets, proper for different patients. Sometimes also the air itself is found sufficient for the recovery of the sufferer; or else an interval of sleep relieves the physician from further trouble. But here we have no such expedient: for, what- ever offences may have been committed, one only method and course of treatment is to be adopted, instruction through the word. This is the right instrument, this the diet, the at- mosphere. This supplies the place of medi- cine, and of fire, and of the knife. Whether caustic, or amputation be necessary, ‘this is what must be used; and without this all other applications are vain. With this we both raise the dejected soul, and compose the agi- tated spirit, and detach what is superfluous, na and supply that, which is wanting, and per- “a form all other operations, which are conducive to the health of the soul. For the regulation of the life indeed the example of others may n n n kindle a correspondent zeal. But, if the mind “ be infected with spurious doctrines, the word nw is then particularly needful, not only to pre- ‘serve the church, but to repel its enemies. If ‘there were any one indeed, who, being armed ‘with the sword of the spirit, and possessing ‘that shield of faith, which is able to work ‘ miracles, could stop the mouths of the wicked ‘by wonders, he would want no assistance ‘from the word; and yet even in his case the ‘use of it would not be unserviceable, but very important, since even saint Paul made use of n it, whose miracles are objects of universal admiration. So too another of that company nn exhorts us to be careful of this treasure, say- ‘ ing—‘‘ Be ready always to give an answer to *“every man, that asketh you a reason of the ‘* hope, that is in you!”—: and the whole body “concurred in entrusting the management of ‘the widows to Stephen and his companions ‘ for no other reason than this, that they might 6 n wn n“ a n nn n n € themselves have leisure for the ministry of the word. Still, if we were endued with the fa- culty of working signs, we should not require itso much. But now, since no trace of that. faculty remains to us, while yet many and). persevering enemies beset us on every side, we have need of this defence, to protect us from the arrows of our enemies, and enable us to reach them in return.
‘ We have therefore urgent motives for zeal, that the word of Christ may dwell in us richly: for our battle is with enemies not of one description, but of many; neither do the different adversaries we contend with all employ the same weapons, or make their attack in a similar manner; whence it is, that he, who enters the lists against them all, ought to be acquainted with all their artifices, and to be himself both archer, and slinger, and cen- turion, and tribune, and general, and private, and footsoldier, and horseman, and expert both in naval engagements, and in the art of attack- ing towns. For whereas in the military ser- vice every one has his duty assigned him, and it is sufficient, if he repel the assailants a a n a “~ a n a“ n wa ¢ 6 in one quarter, it is far otherwise here: for, unless he, who hopes to conquer, is acquainted with all the tactics of his art, the devil will easily introduce his pirates, and disperse the sheep on that side, which he finds neglected; which he cannot do, when he sees the shep- herd apprised of all his devices, and well versed in all his stratagems: whence it be- comes necessary to be guarded well at all points: for so in regard to a city also, as long as it is fortified on every side, it laughs at its besiegers, and remains in perfect safety. But, when once a breach be made in the wall, though only of the size of a door, the fortifi- cation, though in every other part perfectly secure, is of no further service. In the same manner, when the city of God is fortified, not indeed with walls, but with the activity and forethought of the pastor, all the manceuvres of the enemy terminate in shame and derision, and those, who dwell in it, are unhurt. But, if it be weakened in any part, though the whole may not be overthrown, yet, if I may So express it, the whole is injured because of the unsoundness of a part: for what, though “a person should contend ever so successfully ‘against the Greeks, if the Jews disarm him? ‘or of what use will it be to have conquered ‘them both, if nevertheless the Manicheans ‘ spoil him, and if, after he has overcome these ‘ also, the fatalists kill the sheep in the fold?
‘ But why should I enumerate all the heresies ‘of the devil? For, while the shepherd is at ‘a loss to guard the whole, the wolf can find ‘ means through any one of them to devour the ‘ greater number of the sheep. Again in worldly ‘ armies one may calculate the chances of defeat ‘ or victory from the number and position of the ‘combatants. But here it is quite the reverse: ‘ fora contest with one party has often given ‘ victory to another, which at the beginning of ‘the quarrel stood neuter; and thus the inex- ‘ perienced warrior, being pierced with his own ‘sword, becomes a laughingstock to friends and ‘enemies. Thus, to illustrate the matter by an ‘example, Valentinus and Marcion and their “ successors, as well as all, who labor under the ‘ same delusion, exclude the law, given by God ‘ to Moses, from the catalogue of the inspired ‘ writings, while the Jews on the other hand ‘honor it so highly, that, without regard to ‘the time, they contend for the observance of ‘the whole, contrary to the decree of God. ‘ But the church of God has avoided each ex- ‘ treme by taking a middle path: for it neither ‘chooses to submit to its yoke, nor dares to ‘ calumniate it, but rather commends it after its ‘expiration, because it was useful for a season. ‘ Whoever therefore would contend successfully ‘ against both these heresies, must understand ‘the true state of the question: for, if in his ‘ desire to correct the unseasonable attachment ‘of the Jews to their ancient law he should ‘begin to impeach it unreasonably, he gives ‘no slight handle to those heretics, who would ‘ explode it; or, if in his eagerness to silence ‘them he should exalt it above measure, and ‘hold it up, as obligatory at the present day, ‘he makes an opening for the clamours of the ‘Jews. Again those, who are infected with ‘ the folly of Sabellius, or the madness of Arius, ‘ have both fallen from the sound faith through ‘their want of moderation, insomuch, that al- ‘though the name of christians is granted to ‘ them both, yet, if their doctrines be examined, ~ ©it will be found, that the one are no better ‘than Jews, from whom they differ only in “name, and the other bear a close resemblance ‘to the heresy of Paul of Samosata, and that ‘both are far from the truth. Here conse- ‘ quently there is also much danger. The path ‘is narrow and contracted, being overhung with ‘ precipices on both sides; and he, who would ‘avoid the one, has reason to apprehend, that ‘he may be crushed by the other: for, should ‘he preach one Godhead, Sabellius instantly ‘wrests this doctrine to his own folly; or ‘again, if for the sake of perspicuity he should ‘ say, that the father i is one, the son a second, ‘ and the holy elias a third, Arius besets him, ‘ distorting the distinction of persons into a ‘ diversity of essence. It is requisite, however, ‘ to avoid both the impious confusion of the first, ‘ and the insane division of the last by confessing ‘the Godhead of the father, the Son, and the ‘Holy Ghost to be one, and yet retaining a ‘¥rinity of persons: for by this method we ‘ shall be able to repel both the assailants.
‘JT could name many other connected _here- ‘ sies, an unskilful attack of which would expose ‘the assailant to a shameful repulse. Why ‘should I allude to the disputes, which are ‘carried on within the pale, and which are ‘not less serious, but occasion even more ‘uneasiness to the minister? For some ‘through officiousness are fond of meddling ‘ thoughtlessly with subjects, which can neither ‘ profit the learners, nor indeed are capable of ‘being learned at all. Some again demand ‘from God an account of his judgments, and ‘ thus pretend to fathom the great deep: for— ‘* Thy judgments,” say the scriptures, ‘“‘are a “great deep.” And few are to be found, ear- ‘nestly contending for faith and discipline, ‘while the greater number, being inquisitive ‘about these mysteries, love to pry curiously ‘into what can never be discovered, while God ‘is offended by the very search; for, whenever ‘we attempt to learn what he does not design ‘us to know, we cannot succeed (for how ‘should we without his consent’), and shall ‘incur only danger by the attempt. Yet not- ‘ withstanding this, to stop the mouths of such ‘as probe these bottomless depths by authority ‘ would subject the person, who attempted it, ‘to the charge of arrogance and folly, so, that ‘ great discretion is necessary for the pastor in ‘this case also, if he hopes to reclaim men ‘from pursuing unsuitable inquiries, and yet ‘ escape the aforesaid imputations. But for all, ‘ these objects there is no other expedient, but ‘that of preaching the word; and, whenever ‘the pastor is incompetent to this duty, the ‘condition of the people, at least of those, ‘who are weak and inquisitive, will be no ‘ better than that of a vessel, which is con- ‘tinually tossed by a tempest. Hence it is / ‘incumbent upon the priest to avail himself ‘ of every expedient for acquiring this faculty.’
Upon this Basil said. ‘Why then was not ‘ Paul solicitous to perfect himself in this art? ‘He does not even dissemble his poverty of ‘diction, but openly confesses himself to be ‘rude in speech, and that in an epistle to the ‘ Corinthians, who are admired for their elo- ‘ quence, and take great credit to themselves ‘ for their proficiency in it.’
‘This is the very argument,’ (said I), ‘ which ‘has proved ruinous to many, by rendering ‘ them too indolent to receive instruction in the L ¢ ¢ 4 ¢ ¢ ¢ -~ wn a a w“ ¢ é truth: for, not being able to probe the bottom of the apostle’s sentiment, or to understand the meaning of his words, they continue all their lives asleep and yawning, commending a state of rudeness, which is not only very different from that, which Paul avows, but one, to which he was a greater stranger than any other man under Heaven.
‘ But, to drop this question for the present, let us grant, that he was rude in the very sense they wish! How does this apply to men of the present day? He had a faculty, far superior to eloquence, and capable of greater effects: for by his mere presence without speaking he struck terror into de- mons, whereas all our present generation assembled could not with unnumbered prayers and tears do what the girdle of Paul did then. Paul by his prayers raised the dead, and performed such miracles as occasioned him to be thought a god by the heathen. He was even judged worthy to be caught up to the third heaven, and to hear words, which it is not lawful fora man to utter. But as for the ministers of the present day, I wish “to say nothing censorious or unkind; and “ indeed I speak of them now, not from any n design to wound them, but from the impulse ‘ of astonishment at their presumption in coma paring themselves with such a man: for, to na omit the miracles, if we consider only the ‘history of that blessed man, and examine his ‘ angelic life, we shall find him in this view “even more than by his miracles a victorious “champion of Christ. For who can describe ‘ his zeal, his meekness, his continual dangers, ‘his accumulated cares, his unintermitted ‘anxieties for the church, his sympathy with ‘the weak, his frequent tribulations, his con- ‘ stant persecutions, his daily deaths? What ‘part of the world, what continent, what sea ‘has not been witness to his labours? He was ‘ known to the desert, in which he underwent ‘many dangers: for he sustained every species ‘ of attack, and won every kind of triumph, and never either rested from the combat, or ‘ failed of victory. But I have been insensibly ‘led by recounting his praises to impair them: for his achievements, which indeed surpass .
n” n all language, must certainly surpass mine as- € a“ n ¢ n a n n n € n ¢ far as those, who are masters of eloquence, surpass me. Yet nevertheless, as that saint will judge me not by my success, but by my intention, I will not desist, till I have stated one thing, as much beyond all, that I have yet mentioned, as he is superior to all men. And what is that? After all these successes, after innumerable victories he prayed to be consigned to Hell, and given up to everlasting punishment, that the Jews, who had so often done all they could to stone and murder him, might be saved, and brought to Christ. Who ever felt such love for Christ as this was, if indeed it may be called love, and does not deserve some tenderer name? Shall we then still compare ourselves to him after all the grace, that he received from above, after all the virtue, which he exhibited from within? What can be more presumptuous?
‘ Now however, let me attempt to convince you, that he was not rude in the sense, which they imagine! For no person is called rude, merely because he is not versed in the charms of profane eloquence, but only, if he cannot contend for the doctrines of truth: and this ‘is a just distinction. Now Paul did not say “ he was rude in both these senses, but only in “one of them; and, that he might make this ‘ plain, he defined his meaning with precision, ‘ saying, that he was rude in speech, but not © ‘in knowledge. If then I required the polish ‘of Isocrates, the grandeur of Demosthenes, ‘the dignity of Thucydides, and the sublimity ‘of Plato, this testimony of Paul would apply; ‘instead of which I disregard all these quali- ‘ties, and all the redundancies of heathen ‘ornament, and pay no regard to diction, or ‘ pronunciation, and can be content, that a ‘person should be poor in speech, that his ‘ composition should be simple, and plain. Only ' ‘let him not be rude in knowledge, in the ‘exactness of his doctrine! Only let him not ‘seek to cover his own indolence, by robbing ‘ that blessed man of the greatest of his bless- ‘ings and the summit of his praise! For tell ‘me, by what means he confounded the Jews, ‘which dwelt at Damascus, before he had ‘begun his miracles! How did he dispute ‘against the Grecians? Why was he sent ‘away to Tarsus? Because he prevailed migha n ” sn n oN n 6 ¢