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witnesses of that important truth, with / we shall be rewarded by his equity, or by his which he would impress the minds of the He- love. Faith thus taken in its vaguest and brews, and which alone was capable of sup- most extended view, ought to be restricted to porting the expectation of martyrdom, that those particular circumstances in which it was God " is the rewarder of all them that dili- exercised, and according to the particular kind gently seek him;" that how great soever the of promises which it embraced, or, not losing sacrifices may be we make for him, we shall sight of obedience, in regard to those particube amply recompensed by his equity, or by his lar kinds of sacrifice which God requires us to love: the faithful have witnessed this, not only make. One man is called to march at the by their professions, but by their conduct; head of armies to defend an oppressed nation. some by sacrifices which cost the most to flesh God promises to reward his courage with vicand blood; some by abandoning their riches; tory. The man believes, he fights, he conothers by devoting their lives. Happily this quers. The object of his faith in this particueleventh chapter of the Epistle to the He- lar circumstance, is the promise I have menbrews, is clearly known even to the less in- tioned; I am right then in defining faith as St. structed of our hearers; this may supply our Paul, when he says, "Faith is the substance weakness, and the brevity of these exercises of things hoped for, the evidence of things not in making an analysis. We shall however run seen,” Heb. xi. 1. It is that disposition of over it, remarking whatever may most contri- heart, in approaching God, which enables us bute to illustrate the subject.
to believe, that he " is the rewarder of them The first thing which not a little surprises that diligently seek him.” By faith the man us, is, that St. Paul has equally brought to- of whom I spoke obtained the victory. gether, as models, men who seem to have been But I will adduce the case of another, callnot only of very different, but of very oppo-ed to suffer martyrdom for religion The parsite conduct. How could he class Samson, ticular objects of his faith in the case I have the slave of a prostitute: how could he class supposed, are the promises of salvation. I am Rahab, of whom it is doubtful at least, whe- right in defining faith as it is defined by St. ther she did not practice the most infamous of Paul, when he says, “Faith is the substance all professions: how could he put those two of things hoped for, the evidence of things persons on a parallel with Joseph, who has not seen.” It is that disposition of mind which been held up to all ages, not only as a model, enables him in approaching God, to believe but as the martyr for chastity? How could he that he is the rewarder of all them that diliplace Jepthah, the oppressor of Ephraim, gently seek him." By faith the man of whom whom we deem worthy of censure for the most I spoke obtained salvation. distinguished action of all his life; I would say You perceive, I fatter myself, in the first the devotion of his only daughter, whether in case I have adduced, that if the general persacrifice or celibacy, a question not to be ex- suasion this man had, that God " is the reamined here; how could he class this man in warder of all them that diligently seek him," a rank with Abraham, who was ready to immo- did not embrace for its object all the promises late his son at the divine command; with of salvation, nor induce him to make all the Abraham the most humane of conquerors, who sacrifices his salvation required; he is worthy made this magnanimous reply to the officers however of imitation in this instance, his faith of an alliance he had received, “I have lift having embraced the particular promise which up my hand unto the Lord, the most high bad been given him: and it is evident, if I do God, the possessor of heaven and earth, that I not know any thing of this man's life, except will not take from thee a thread even to a that his faith having been sufficiently strong shoe-latchet, and I will not take any thing for a particular sacrifice, I may presume what that is thine, lest thou shouldest say, I have I cannot prove, it would have been adequate made Abraham rich?" Gen. xiv. 22, 23. How for every other sacrifice required by his salvacould he put Gideon, who availed himself of tion. the spoils of Midian by the supernatural aids The doctrine discussed being considered, not of Heaven, to make an ephod, and to turn only obviates the difficulty proposed, but satisaway the Israelites from the worship of the fies the scruple which may be made concerne true God, on a scale with Moses, who "pre- | ing some of the saints whose example is proferred affliction with the people of God, to the posed as a pattern by St. Paul. pleasures of sin which are but for a season?" Do you ask, why St. Paul arranges in the Heb. xi. 25. I have too much reason to be same class, and proposes as equal models, perconvinced, that many of my hearers would sonages so distinguished by virtue, and others wish to follow models of this description. I by vice? I answer, that whatever distance have too much reason to be convinced, that there might have been between the different many would delight in a faith like that of personages, they are all worthy of imitation Samson, like that of Jepthah, like that of in regard to what is excellent in those instanGideon. Without adopting or rejecting the ces to which the apostle refers. solutions usually given of this difficulty, here But if you ask whether the faith which inis what may be replied.
duced Samson, Jepthah, and Gideon, to make You should keep in view, the design of St. some particular sacrifices for God, prompted Paul in placing this group of personages bo- them to make every sacrifice which their salfore the Hebrews. He would animate them vation required? we answer, that whatever fawith that faith, which as we expressed our-vourable presumption charity ought to inspire, selves relying on the apostle's principles; that no man is authorised to answer the question faith which persuades us, that how great so- in the affirmative; for seeing some are found over the sacrifices may be we make for God, who have performed the first miracles of faith
without performing the second, we ought not “became heir of the righteousness which is by to be confident that those doubtful characters faith.” What is this « heritage of righteousperformed the second because they ably per- ness by faith.” It is, according to the style of formed the first.
the sacred authors, eternal life. Hence the But if you exclaim against this opinion, I many parallel explications we find in other plac will add, not only that Jesus Christ has af- ces; as in the first chapter of this epistle. firmed he will say to many in the great day, “ Are not the angels all ministering spirits, who had miraculous faith," I know you not;" sent forth to minister to them who shall be but we have proof that many of those, whose heirs of salvation?” That, also, in the second example the apostle has adduced in the ele- chapter of the catholic Epistle of St. James, venth chapter of the epistle to the Hebrews, “God hath chosen the poor of this world to were detestable characters, notwithstanding be heirs of the kingdom, which he hath pro their endowment of miraculous faith. Here mised to them that love him." is our proof: St. Paul bas arranged in the class He farther alleges the exanıple of Abraham, of those whose faith he extols, all the Israel- of Isaac, of Jacob, and of Joseph. The confites who passed through the Red Sea. Now, dence which the patriarchs reposed in the prom it is evident that a vast proportion of these mise of an earthly Canaan, proves that they were detestable men; then, draw yourselves expected a heavenly inheritance; because they the consequence. And here you have the rea- continued faithful followers of God, though son of St. Paul's having happily proposed to they never inherited the terrestrial country, the Hebrews, the examples of the miracles which was apparently promised to them, but achieved by the faith of those whom I call continued to be “strangers and sojourners." doubtful characters. Those miracles were ad. “I am,” says Abraham to the Egyptians, mirably calculated to encourage the minds of stranger among you.” And Jacob to Pharaoh, the Hebrews, and to imbolden their purposes “The days of my pilgrimage,”—or the time of of making distinguished sacrifices for religion: my life, during which period I have been a but you have the reason, also, of his not being stranger and a sojourner:-“the days of my pilsatisfied with merely setting before them those grimage are not equal to those of my fathers." examples. You have the reason of his not St. Paul's remark on these expressions of the being satisfied with setting before him the ex- patriarchs is worthy of regard. “They that ample of a faith, concerning which the Scrip- say such things declare plainly that they seek a tures are silent, if it had only particular promi- country. And truly, if they had been mindful ses for its object; he sets before them the ex. of that country from whence they come out, ample of those saints, whose faith had parti- they might have had opportunity to have recularly in view the promises of eternal felici- turned; but now they seek a better country; that ty. But were there, indeed, among those is, an heavenly,” Heb. xi. 14–16. That is to saints enumerated by the apostle, men, whose say, those holy men could but consider two sorts faith had, for its object, the promises of eter- of countries as their own, either the land of nal felicity? Did the obscurity of the dispen- their fathers, or the land of Canaan, of which sation, in which they lived, permit them to God had promised to give them possession. pierce the veil which still concealed from their They had not this notion of the land of Canaan, view a happier life than what they enjoyed on seeing they considered themselves as “stranearth? Let us not doubt it, my brethren: to gers and sojourners;”—seeing that Abraham avoid one extreme, let us not fall into the op- there possessed only so much land as was suffiposite one. St. Paul has proved it, not only cient for a sepulchre;-seeing Joseph's sole hapby his own authority, but also by the nature piness, in this view, was to command his chilof the case, and by the testimony of the Jews dren to carry up his bones, when they went to of his own age.
possess it. They could no longer consider ChalFrom the example of the patriarchs, he ad- dea, in which their fathers were born, as their duces, first, that of Abel. An ancient tradi- country: in that case, they would have returned tion of the Jews informs us, that the subject on finding themselves strangers in the land of of dispute, between him and Cain, turned on Canaan. Hence it is evident from their conthe doctrine of future rewards. Cain main- duct, that they still sought their country; a tained that none were to be expected in a fu- country better than their fathers', and a better ture life; Abel supported the contrary propo- than their children expected to possess; "They sition. The former of those brothers supplied showed that they expected a better, that is, an argument by violence; unable to convince Abel, heavenly habitation." he assassinated him. It is from this tradition St. Paul adduces to the Hebrews the example that some of our learned think we ought to of Moses: for if the faith of Moses merely reunderstand those words of the apostle, “who spected terrestrial glory, why should he (as the being dead yet speaketh.” They translate, Jews say) have cast to the ground, and tram. “We have still extant a tradition, that he died pled on the crown that Thermutis had placed for his faith; namely, the doctrine of a future on his head? Why should he on coming to
years, as says the apostle, have “refused to be He cites the example of Enoch, who was so called the son of Pharaoh's daughter." He farpowerfully persuaded of a life to come, as to ther, according to the same epistle, “esteemed obtain a translation, exempting him from the the reproach of Christ greater riches than the painful path which others must travel to glo- treasures of Egypt. This expression may be ry; I would say, from tasting the horrors of taken in a double sense. By " the reproach of death.
Christ," we may understand the cross he so He adduces the example of Noah, who not frequently inculcated on his disciples. By the only escaped the calamities of the deluge, but reproach of Christ, we may likewise understand
the bondage which oppressed the Jews in the conceive yourselves obligated to make them the time of Moses. The word Christ, signifies model of your life. I would wish to go to the anointed, and men favoured of God are fre- source of this evil: hence, instead of confining quently called his anointed, because of the grace myself to an eulogium on those sacred characthey had received; of which the holy oil, poured ters, I would prove, that they were men like on some extraordinary personages by his com- you, in order that you shall be saints like them. mand, was a figure. So God has said by the There is between them and you a similarity of psalmist, “Touch not mine anointed, and do nature—a similarity of vocation-a similarity my prophets no harm,” Ps. cv. 15. So the of temptations—a similarity of motives—a siprophet Habakkuk, “Thou wentest forth for milarity of assistance. The sole difference bethe salvation of thy people, even for salvation tween you is, that they had a sincere determiwith thine anointed,” Hab. iii. 13. Which nation to prefer their salvation and duty to sense soeve we may adopt, the afflictions of every other consideration: whereas we prefer a Moses prove, according to St. Paul, “ that he thousand and a thousand things to our salvation, had respect unto the recompense of the re- This is the awful difference I would now reward,” Heb. xi. 26. As no motive but the hope move, in order to disclose the perfect parallel of glory can induce Christians to bear the re- between you and those illustrious characters. proach of Christ their head; so no other consi I. There is between those saints and you a deration could have induced a preference in similarity of nature; I would say, they had the Moses, of the sufferings of the Israelites to the same principles of natural depravity. There is, enjoyments of a crown.
Igrant, much confusion respecting certain theoIn short, St. Paul adduces to the Hebrews a ries which are termed in the schools, Original great number of martyrs, who sacrificed their Sin. It has too often happened, in opposing lives for their religion. In this class is the ve- this doctrine to certain blasphemous objections nerable Eleazar; who died under the strokes of against the divine justice, that they have his executioners, 2 Maccab. vi. It is probably strengthened the objections they endeavoured in allusion to this case when the apostle says, to obviate. On the other hand, it is extremely "they were tortured." The Greek word sig- astonishing that there should be any divines so nifies they were extended in torture; and it is unacquainted with human nature, as to deny designed to express the situation of persons exe our being all born with those principles of decuted in this cruel way. In this class is Zecha- pravity. Two considerations will demonstrate riah, who was slain between the temple and the the fallacy of this notion. altar, by the command of Joash. To him the 1. Man, circumscribed in knowledge, and apostle properly alludes when he says, “they exposed to strong contests, which cannot be were stoned.” In this class is Isaiah, whom supported without a vast chain of abstract Manasseh executed with a saw, if we may credit truths, is very liable to shrink in the contest. an apocryphal book quoted by Origen. To him I say not that it is impossible to avoid it; but the apostle probably alludes when he says, that he is very liable to shrink. It may be "they were sawn asunder.” In this class were avoided; because, in the warmth of disputation, Micah, John the Baptist, and St. James, since by an effort of genius, he might possibly turn the time of the Maccabees. In all probability his views to those arguments which would enthe apostie had them in view when he says, sure his triumph. He is, however, very liable “they were slain with the sword.” This is to shrink; because warm debates engross so sufficient to illustrate what St. Paul has said in large a proportion of the mental capacity, that the chapter preceding our text, respecting the it is difficult for a man thus prepossessed to pay faithful, whom he adduces as models. ”It is proper attention to the motives which would evident, that those illustrious examples were ad- enable him to conquer. mirably calculated to make deep impressions on 2. We are not only all born with a general the minds of the Hebrews, and io aniinate them propensity to vice: but we are all likewise born to sacrifice their lives for their religion, if called with a propensity to some particular vice. Let to suffer. But I would improve the precious a man pay attention to children in the early moments of attention you may yet deign to years of life, and he will be convinced of the give, having destined them to investigate the fact: he will see that one is born with a proimpression, which the examples of those illus- pensity to anger, another to vanity, and so with trious saints must naturally make on our minds, regard to the other vices. These propensities and to press the exhortation. “Wherefore, sometimes proceed from the temperature of our seeing we also are compassed about with so bodies. It is natural, that persons born with a great a cloud of witnesses, let us run with pa- phlegmatic constitution, and whose spirits flow tience the race that is set before us."
with difficulty, should be inclined to insensiI have too high an opinion of my hearers, not bility, to indolence, and effeminacy. It is nato persuade myself, that they cannot contem- tural also for persons born with a gay and volaplate those illustrious models, without corres- tile temperature, to be inclined to pleasure, and ponding impressions; but I think enough has anger. But these dispositions are sometimes been said to force an objection which most of found in the essence of the soul. For, why are you will make, should I devote the rest of the some men born jealous, and ambitious? Why hour to enforce those high examples. You will have they peculiar propensities which have no say, they are fine examples; but too high for connexion with the body, if there be not, in the our imitation. The personages, from whom essence of the soul, principles which impel some they are derived, were extraordinary men, with to one, and some to another vice? whom we have no claims of competition. They This being granted, I affirm, that there is were saints, we are sinners. Hence, the more between those distinguished saints, namely, amiable these examples appear, the less you I those venerable personages enumerated by St.
ind if you
Paul in the eleventh chapter of the Epistle to aside? Is not the law equal? Are not you the Hebrews,—that there is, between them and called to be holy as they were holy? Is it not us, "a similarity of nature.” They had prin- said to you, as well as to them, “Be ye perfect, ciples of depravity in common with us. The as your Father which is in heaven is perfect," sole difference between them and us is, that they Matt. v. 48. The abridgement of the law, and counteracted, and endeavoured to eradicate the prophets,—is it not of the same force with those principles; whereas we suffer them to pre- regard to you, as to them, “Thou shalt love dominate and superadd the force of habit to the the Lord thy God with all thy heart, with all infirmity of nature.
thy soul, and with all thy mind?” Matt. xxii. 37. 1. That those distinguished men were born I arn ful
aware, that there is a difference with an understanding circumscribed as ours, between the effects of the love which God rerequires no proof. Seeing they have resisted quires of you, and which he required of them: the temptations into which our limited under- but that diversity of effects does not suppose standing has permitted us to fall; it evidently any change in the efficient cause. The efficient follows, that the difference between them and cause must be the same, how diversified soever us is, that when the objects of temptation were the effects may be: and if you are not called to presented, they endeavoured to turn, and fix make similar sacrifices, you are called to be their thoughts on the motives which enabled ready to do so, swould they be required. You them to triumph; but we suffer those objects are not called, like Abraham, to immolate in entirely to engross the capacity of our souls. sacrifice to God your only son; but you are
3. Those distinguished men were born, as we called to have the same radical attachment and are, with certain propensities to soine particular preference, which induced him to sacrifice his vices. There were in the disposition of their son, if required by your maker. bodies, and in the essence of their souls, as in have not this profound attachment, or at least, ours, certain seeds, which prompted some to if you do not daily endeavour to obtain it, deone vice, and some to another. The history of ceive not yourselves, my brethren, you can those saints is too concise to state this truth in have no hope of salvation. You are not callall its lustre; but it is so far known as to be evi-ed, like Moses, to sacrifice a crown for religion, dent to a certain degree. Moses was naturally but you are called to have the same preference of an uncouth and warm temper; witness his and esteem for God which he had, provided a remonstrances with God when commanded to crown were offered. If you have not this prespeak to Pharaoh: witness his indignation when ference of affection; at least, if you do not enhe broke both the tables of the law; and when deavour to obtain it, deceive not yourselves, he struck the rock twice. David was born with my brethren, you can have no hopes of salvaa lascivious disposition: witness his intercourse tion. The difference between those illustrious with Bathsheba. He was born with a vindic- saints and us, is not in the variety of vocation tive temper: witness the hasty resolution he in which Providence has called us, but in the formed against Nabal, and accompanied with manner of our obedience. They understood an oath so unbecoming a saint. “ So and more their vocation, and were obedient; but we, we also do God unto the enemies of David, if I overlook it, or take as much pains to disguise leave of all that pertaineth unto him by the it, as they did to know it; and when we are morning light, either man or beast,” i Sam. constrained to know it, and our conscience is xxv, 22. What we have said of David, and of constrained to discover its duty, we violate in Moses, we might confirm by other saints. practice those very maxims we have been Hence, if the love of God was predominant, in obliged to acknowledge in theory. the soul of those illustrious saints, over concu III. Human depravity has not only innumepiscence, while concupiscence in us so fre- rable subtleties, but we even urge them. Somequently predominates over the love of God: times, in order to excuse our deviations from if they “ ran with patience the race set before those illustrious saints, we allege the superiority them;" whilst we are so frequently interrupted of their temptations over those, to which Proin the course:—it was not because those saints vidence has exposed us; and sometimes, on the were not born with the same principles of de- contrary, the superiority of their temptations pravity which prompt us to particular sins, but over those, to which Heaven exposes us, over because we abandon ourselves to those princi- those to which it exposed them. Be it so; but ples, and make no efforts to oppose them! after you have proved that they did not resist whereas they struggled hard lest they should any temptation which we would not have commit the crimes, to which they were inclined resisted had we been in their situation; I will by nature.
prove that we are not exposed to any such vioII. There is between those illustrious saints ient temptations over which they have not oband us a similarity of vocation. Does this article tained the same victories which are required of require proof? Can you be so little acquainted us. What are the violent temptations with with religion, as to suppose that they were which you are captivated, and whose violence called to make a constant progress in holiness, you are accustomed to allege, in order to exbut that you are called only to a certain degree cuse your falls of virtue? That they were called to give vic Are they temptations of poverty?—How diftorious effect to the love of God over depravity, ficult is it, when we want means to supply the and that you are called to permit depravity to pressing calls of nature not to be exercised predominate over the love of God? That they with anxiety! How difficult is it, when we exwere called to a habit, and a constant habit of pect to perish with hunger, to believe ourselves piety, but that God merely requires you to do the favourites of that Providence which“ feeds a few virtuous actions, to acquire a temporary the fowls of heaven, and clothes the lilies of habit of holiness, and then allows you to lay it the fields,” Matt. vi. 26. 28. And when we
are stripped of every comfort, an ordinary con- | for forty tedious years in the wilderness, having sequence of poverty, to find in communion to war with nature and the elements, with with God a compensation for those base friends hunger and with thirst, with his enemies, and who suffer us to starve! The saints magnified with his own people; and, what was harder as models by St. Paul, have vanquished this still, having sometimes to contend with God temptation. See Job, that holy man, and once himself
, who was frequently on the point of the richest man of all the East, possessing exterminating the Israelites, committed to the seven thousand sheep, three thousand camels, care of this afflicted leader. But Moses trifive hundred yoke of oxen, and servants with umphed over a vast course of difficulties; ever out number:--see him stripped of all his wealth, returning to duty, when the force of temptaand saying in that deplorable situation, “Shall tion, for the moment, had induced him to deviwe receive good at the hand of the Lord and ate; ever full of affection for that people, and shall we not receive evil?” Job ii. 10. “The ever, employing in their behalf, the influence he Lord gave, and the Lord hath taken away, had over the bowels of a compassionate God. blessed be the name of the Lord,” Job i. 21. Are there temptations arising from persecuSee David wandering from wilderness to wil- tion?-Nature shrinks not only at the idea of derness, and saying, “When my father and suffering, but also at the ingenious means which mother forsake me, then the Lord will take me executioners have invented to extort abnegaup,” Ps. xxvii. 10.
tions. The saints, whom St. Paul adduces as Are they temptations of prosperity? The models, have vanquished this class of temptatemptations of prosperity are incomparably tions. Look only at the conduct of those noble more dangerous than those of adversity; at martyrs, to whom he is desirous of calling the least, the objects of adversity remind us of our attention of the Hebrews. Look at the tragic indigence and inability; and removing the means but instructive history of that family, mentionof gratification, the passions become either sub- ed in the seventh chapter of the second Book dued, or restrained and mortified. But pros- of Maccabees. The barbarous Antioch, says perity ever presents us with a flattering por- the historian, seized on a mother and her seven trait of ourselves; it prompts us to aspire at sons, and resolved, by whips and scourges, to independence, and strengthens all our corrupt force them to eat swine's flesh. The eldest of propensities by the facility of gratification.- the seven boldly asserted his readiness to die The saints, proposed as models by the Holy for his religion. The king, enraged with anSpirit, have vanquished those temptations.-ger, commanded the iron-pans, and brazen See Abraham surrounded with riches; behold chaldrons, to be heated, and him who first him ever mindful of that divine injunction, spake to be flayed alive; his tongue cut out; “Walk before me, and be thou perfect,” Gen. the extremities of his limbs to be cut off, in xvii. 1. See Job, - see him ever employing presence of his mother and brethren; and his his wealth for him from whom he received it! body to be roasted while yet alive, in one of See him preventing the abuse his children the burning pans. O my God! what a sight might have made of his opulence, rising early for the persons so tenderly united to this marin the morning after their feasts, and offering tyr! But this scene, very far from shaking their sacrifice on their account; “ It may be,” said constancy, contributed to its support. They he, “my sons have sinned, and cursed God in animated one another to an heroic death; aftheir hearts,” Job i. 5. See David on the firming that God would sustain their minds, and throne,
see him making a sacred use of his assuage their anguish. The second of those power. “Mine eyes shall be upon the faithful brothers, the third, the fourth, the fifth, and in the land, that they may dwell with me; be sixth, sustained the same sufferings, and with that walketh in a perfect way, he shall serve the same support, in presence of their mother.
I will early destroy all the wicked of the What idea do you form of this woman, you land, that I may cut off all the wicked doers timorous mothers, who hear me to-day? In from the city of the Lord,” Ps. ci. 6—8. See what language, think you, did she address her him laudably employed in resuming those plea-sons? Do you think that nature triumphed sures of piety retarded by the affairs of state. over grace; that, after having offered to God What he could not do in the vicissitudes of the six of her sons, she made efforts, at least to day, he reserved for the shades of night. He save the seventh, that he might afford her concontemplated the marvels of his Maker, dis- solation for the loss sustained in the other six? played by the night. Thus he expressed his No, says the historian, she exhorted him to die sentiments, “When I consider the heavens, the like a martyr: Antioch compelled her to prework of thy fingers, the moon and stars, which sent the seventh that sbe might prevent his thou hast ordained, what is man, that thou art death. But she said, “O my son, have pity mindful of him; and the son of man, that thou upon me, that bare thee nine months in my visitest him?" Ps. viii. 3, 4.
womb, and gave thee suck three years, and Are they temptations arising from the length nourished thee, and brought thee up unto this of the course, which seems to have no end, and age, and endured the troubles of education. I which always requires fresh exercise of piety? beseech thee, my son, look upon the heaven It is incomparably more easy to make a basty and the earth, and all that is therein, and know sacrifice for religion, than to do it daily by de- the author of thy being. Fear not this torgrees. Virtue is animated on great occasions, mentor; but, being worthy of thy brethren, and collects the whole of its resources and take thy death, that I may receive thee again strength; but how few have the resolution to in mercy with thy brethren.” sustain a long career. The saints, whom St. Perhaps the historian has embellished his Paul adduces as models, have vanquished this heroes; perhaps he has been more ambitious to kind of temptation. See Moses, --- behold him astonish than to instruct; and to flatter the por