of the world probably outran his intentions, his scheme for the extinction of Christianity, and for the obliteration of the very name of its Author, fell short of it.* Peace, law, and order are restored to the desolated nations. Kings are reinstated in their rightful thrones, and many of the subjects of the King of kings, it is hoped, are returned to their allegiance.

The abilities of this powerful but pernicious genius were not more extraordinary than their headlong yet diversified course. His talents took their bent from the turn of the age in which he was cast. His genius was his own, but its determination was given from without. He gave impressions as forcibly, as he yielded to them suddenly. It was action and reaction. He lighted on the period in which, of all others, he was born to produce the most powerful sensation. The public temper was agitated; he helped on the crisis. Revolt was ripening ; he matured it. Circumstances suggested his theories; his theories influenced circumstances. He was inebriated with flattery, and mad with success; but his delirious vanity defeated its own ends; in his greediness for instant adoration he neglected to take future fame into his bold but brief account;

"Vaulting ambition overleap'd itself,

And fell on t'other side."

* It was literally a repetition of what Tertullian says of the persecution of Nero, it was nominis Prælium.

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CHAP. XVII.

SAINT PAUL'S ATTENTION TO INFERIOR CONCERns.

Ir is one great advantage of epistolary writing, that it is not subject to the general laws of composition, but admits of every diversity of miscellaneous matter. Topics which might be thought beneath the dignity of a Treatise, or inconsistent with the solemnity of a Sermon, or the gravity of a Dissertation, find their proper place in a letter. Details which are not of the first importance, may yet be of such a nature as to require notice or animadversion.

The epistolary form has also other advantages; it not only admits of a variety of subjects, but of the most abrupt transition from one subject to another, however dissimilar. It requires not the connecting links of argumentative composition, nor the regularity of historical, nor the uniformity of ethical; nor the method and arrangement of each and of all these. The free mind, unfettered by critical rules, expatiates at will, soars or sinks, skims or dives, as the objects of its attention may be elevated or depressed, profound or superficial.

Of the character of this species of writing, the authors of the Epistles of the New Testa

ment have most judiciously availed themselves. Saint Paul, especially, has taken all due advantage of the latitude it allows. His Epistles, though they contain the most profound reasoning, and on the most important subjects on which the mind of man can be engaged, are not, exclusively, regular discussions of any set topics; though they breathe strains of devotion almost angelic, yet do they also frequently stoop to the concerns of ordinary life; partaking, as occasion requires, of all that familiarity, versatility, and ease, which this species of writing authorises. Yet though occasional topics and incidental circumstances are introduced, each Epistle has some particular drift, tends to some determined point, and, amidst frequent digressions, still maintains a consistency with itself, as well as with the general tendency of Scripture. The method being sometimes concealed, and the chain of argument not obvious, the closest attention is required, and the reader, while he may be gathering much solid instruction, reproof, or consolation from scattered sentences, and independent axioms, will not, without much application of mind, embrace the general argument.

Amidst, however, all the higher parts of spiritual instruction; amidst all the solidity of deep practical admonition, there is not, perhaps, a single instance in which this author has omitted to inculcate any one of the little morals, any

one even of what may be called those minor circumstances, which constitute the decorums and decencies of life. Nor does his zeal for promoting the greatest actions ever make him unmindful of the grace, the propriety, the manner with which they are to be performed.

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*

It is one of the characteristic properties of a great mind, that it can contract, as well as dilate itself;" and we have it from one of the highest human authorities, that the mind which cannot do both, is not great in its full extent. The minuter shades of character do not of themselves make up a valuable person; they may be possessed in perfection, separate from great excellence. But as that would be a feeble mind, which should be composed of inferior qualities only, so that would be an imperfect one, in which they were wanting. To all the strong lines of character, Saint Paul added the lighter touches, the graceful filling up which finish the portrait.

But in a character which forcibly exhibits all the great features of Christianity, these subordinate properties do not only make up its completeness, they give also an additional evidence of the truth and perfection of a religion which makes such a provision for virtue, as to determine that nothing which is right, however inconsiderable, can be indifferent. The attention to

* Lord Bacon.

inferior duties is a symptom of a mind not satisfied with its attainments, not so full of itself, as to fancy that it can afford to be negligent; it is indicative of a mind humble enough to be watchful, because it is suspicious of itself; of a conscience ever on its guard, that its infirmities may not grow into vices, nor its occasional neglects into allowed omissions. But it is chiefly anxious, that its imperfections may not be brought as a charge against religion itself; for may not its enemies say, if he is neglectful of small and easy duties, which cost little, is it probable that he will be at much pains about such as are laborious and difficult? Saint Paul never

leaves an opening for this censure. He always seems to have thought small avenues worth guarding, small kindnesses worth performing, small negligences worth avoiding: and his constant practical creed is, that nothing that is a sin is small; that nothing that is right is insignificant. But Saint Paul was an accurate master of moral proportion. He took an exact measure of the positive and relative value of things. If he did not treat smaller objects as great ones, if he did not lift proprieties into principles, he by no means overlooked them; he never wholly neglected them. He graduated the whole scale of doctrine and of action, of business and of opinion, assigning to every thing its place according to its worth.

Though he did not think the dissension in