on the single idea of necessity, and especially with any reference to future events, and this for the reason already stated, that we do not know the future, and that future has to be wrought out by the contiuned exercise of our reason. But for present, immediate virtue and holiness, we cannot see that any system has the advantage of it, as by the very nature of the truth itself, it requires continual activity and exertion to that end. But wherein it is not practical, it is not because of its falsity, and is not thereby "exploded,” but because of its infinity, embracing all past, present, and future, in one indissoluble connection, whereas we are finite, and have to act in our ignorance, in these finite, individual relations.

But we have seen how practical this subject is, or, which is the same thing, how practical life is, and now, in conclusion, were we to express the truth of it in one brief and comprehensive phrase, for familiar, uncontroversial use, we should entitle it-The absolute Sovereignty of God, connected with, and presiding over, the entire, practical Free Agency of Man.

W. M. F.

ART. XII.

Saint Paul.

To detail the life of Paul, in its direct aims and ultimate influences, would be to reproduce the times, when the old and the new, the past and the coming ages, the dim shadows of the Jewish era and the troublous night of Paganism, on the one hand, and the cheering light of the gospel day, on the other, were blended together-when the forces they evolved, entered into conflict, measured weapons with each other, and fought their hottest and most decisive battles. It would be to reproduce the prejudice and pride of Judaism, the high intellectual and æsthetic culture of the Greek and Roman mind, and the grossest

superstitions of Paganism-to note them, with all their deep corruptions, wielding the dominion of the world-and to mark the power of simple truth, of Christian heroism, and of entire self-sacrifice, in wresting from them their dominion, dissolving their bonds of union, breaking their sceptre, corroding their treasures, and presenting ever varying hues of social life in the shifting kaleidoscope of Christian progress.

To such a work, we confess our incompetency. And were we competent to the task, its execution in the brief space allotted us here, would be impossible. Without attempting, therefore, anything like fulness of detail, let us hope to notice enough of the outward, to give us access to the inward life of the man. A sketch of him before his conversion, his abandonment of his earlier life and adoption of the Christian faith, a glance at his subsequent labors, and a brief notice of some of his personal traits, are the parts into which our subject naturally resolves itself.

Between the shores of the Levant and the mountains of Taurus, lies most of the country of Cilicia, in the days of Paul a Roman province. The western portion of it was a rough and broken region, but the eastern was uncommonly rich and fertile.1 The capital of this country was Tarsus, a city of great celebrity, situated on the river Cydnus, which at that time flowed through it and divided it into two parts; but which now flows to the east of it. In consequence of its services and sacrifices during the civil wars of Rome, the Emperor Augustus had made Tarsus a free city, "like the Syrian Antioch and Selucia on the Sea." Though such cities acknowledged the supremacy of the Roman people, and were bound to take sides with Rome against her enemies, they were permitted to have their own laws and magistrates, and were subjected neither to the jurisdiction of a Roman governor, nor the power of a Roman garrison.2

In addition to the privileges enjoyed in common by the inhabitants of free cities, consisting principally in such exemption from foreign dominion in the details of social life, there were others conferred upon individual familieswhether living in such free cities, or elsewhere-sometimes for money, and sometimes in reward for distinguished services-by which they were made partakers, whether at

1 Life and Epistles of Paul by Conybeare and Howson, chap. i. 2 Ibid.

home or abroad, of all the advantages of Roman citizenship. By the Valerian, Porcian, and Sempronian law, Roman citizens, when condemned by the magistrates to be bound, scourged, or put to death, might appeal to the people, and, if cast in that appeal, claim the alternative of exile. These and other privileges were highly valued and greatly coveted. They were guarded against being improperly claimed by severe penalties-in the time of the Emperor Claudius, even by death itself.

Among the Jewish families in Tarsus, there was one that claims our especial attention. Honorably descended in a direct line from Abraham, it rejoiced in belonging to the tribe of Benjamin, which had ever proved itself faithful to the true God; and, even when the ten tribes revolted, adhered to the royal line. This family was also of the Pharisees, and believed in "both angel and spirit,” and had hope in some form of life after death. Besides the common blessings of that free city, it had received, and probably in the most honorable manner,-not by purchase, but in reward for services rendered-the privileges of Roman citizenship. To this family belongs the honor of having presented to the world the remarkable personage who first moves upon the stage as "Saul of Tarsus."

In what year the birth of Saul took place, is unknown. It is a singular fact that of all the historic allusions to him, or by him, whether in the Acts of the Apostles, or in his own epistles, not one has in it sufficient data to determine the period of his birth, or his age at the time of the occurrence of any of the chief events of his life. Other important sacred facts may be established by incidental allusions and undesigned side relations; but the chronology of Saul eludes all the arts of literature, and compels the antiquary to confess the insufficiency of his power. There are, however, sufficient intimations of the truth, to reduce the subject within reasonable limits. Howson remarks that it is not improbable that he was born in the second year of our era; while Schrader places it as late as A. D. 14. Adopting the former of these, dates, Saul would be at least four years younger than our Lord; and twenty-six years of age, when Christ, at thirty, entered upon his ministry. On the same hypothesis, the death of Stephen occurred when Saul was

3 See Anthon's Cl. Dictry. 4 Life and Epis. of Paul, by C. and H., chap. ii.

about thirty-one years old-Saul's conversion, when he was thirty-five-and his death, probably, when he was sixty-six -in A. D. 68. Macknight informs us, that Servius Tullius, in classing the Roman people, divided their age into three periods:" Childhood, he limited to the age of seventeen; youth, from that to forty-six; and old age, from forty-six to the end of life.5 St. Luke, therefore, following this classification, when describing the death of Stephen, might with propriety call Saul "a young man"-thirty-one being about the middle of the period assigned to youthfrom seventeen to forty-six. And Paul, when writing to Philemon, at about sixty years old, might well call himself "Paul the aged"-old age commencing at forty-six.

Of the character, possessions, or social position, of the family of Saul, we know comparatively little. Some have inferred its poverty from the fact that Saul is well known to have been a tent-maker. But tradition among the Jews, commanded the father "to circumcise his son, to teach him the law, and to teach him a trade." And Rabbi Judah saith, "He that teacheth not his son a trade, does the same as if he taught him to be a thief."8 Others have concluded that Saul's family was one of great wealth; because the privileges of Roman citizenship, when purchased with money, cost a large sum. This circumstance, however, is inconclusive; because these privileges were sometimes conferred for signal services, upon persons in all of the various walks in life, even the lowliest. But, however humble one's condition might have been, receiving such distinction, would be likely to exert an ennobling influence upon his character; to confer rank and dignity, with the citizenship upon his posterity; and to open to him greater facilities for business as well as social intercourse, thus promoting his worldly success. It is not unlikely that Saul's father was engaged in the Mediterranean trade which had grown up in connection with the tent-making business-a supposition that derives plausibility from the fact that relatives of Saul, as would appear from his epistles, were scattered through many of the neighboring provinces. That the resources of the family were not particularly restricted, may be reasonably inferred

5 Pref. to 1 Tim., sec. ii. 6 Acts vii. 58.

7 Philem. i. 9.

8 Life and Epis. of Paul, by C. and H., ch. ii.

from the great advantages for education which Saul enjoyed.

Whatever may have been true in these regards, it is certain that Saul ever looked with pride upon his parentage, and upon his birthright. And it is equally certain that these Jewish parents would look with the fondest hopes upon the son of their love. They had, doubtless, coveted him of the Lord. If they did not aspire to be the channel through which would be given to the world the promised Messiahalready born, indeed, but unrecognized even in Judea, much less in the provinces-they could but partake of the ardent desire for posterity commonly begotten of that hope, and nourished by the assurance, that "children are an heritage of the Lord." His education was an object dear to their hearts. It might be thought that the city of Tarsus-the rival in philosophy and Greek literature, of Alexandria, and even of Athens herself-would be highly favorable to the accomplishment of that end. But it must not be forgotten that Tarsus was a Gentile city-beautiful and romantic, indeed, as well as learned, gay, and corrupt—but still Gentile. Her head, and heart, and hopes were Gentile. The family of Saul, in common with others of his nation resident there, though descendants of a stock that had been driven out from their Judean home and dispersed into distant provinces, yet looked with contempt upon their Gentile neighbors, and all the Gentile institutions of their city and the world. There was little, therefore, to lead these Jewish parents, proud of their Abrahamic descent, proud of their national privileges, proud of their Roman citizenship, and consequent superiority to the Gentile masses around them, bound by all the ties of their holy religion to the faith of their fathers, and to a jealous exclusion of the corrupting influences of Gentile life-there was little to lead them to patronize the current institutions of learning in their cultured city. Having, by the Jewish rite of circumcision, consecrated their son, at eight days old to the service of his God, they would be little likely to nullify the power of this national ceremony by turning out their child to be nourished on Gentile pap. Whatever other sins the Jewish people may have committed, they never established a precedent for that now common practice in Christendom, of abandoning the education of one's children to the enemies of his faith and religion. It