he "withstood him to his face," not to gratify any resentment of his own, but because his friend "was to be blamed;" not privately, to spare his confusion, but "before them all," to avert the danger. Nor does this Christian sincerity appear to have interrupted their friendship; for it did not prevent Peter, on a subsequent occasion, from alluding to Paul as his beloved brother. From this circumstance we may learn, among other things, that the "fear of man" is one of the lingering evils which quits the human heart with the greatest reluctance: it shews that it may cleave to him, even in his renovated state, and that therefore the same vigilance is necessary in this, as in his previous character. Peter, on this occasion, gave an instance of that prompt repentance which he had so repeatedly manifested after the commission of an error. He offered no justification

of his fault, but observed a meek silence. We learn also, from the recorded failings of Saint Peter, that this first bishop of Rome, at least, did not arrogate to himself the claim of infallibility.

Saint Paul's kindness for his brethren never made him on any occasion lose sight of his courageous integrity. Considering the Gentile proselytes to be peculiarly the objects of his care, he resolutely defended them from the necessity of submitting to the law of Moses; thus preserving to the Gentiles their liberty, and to the Gospel its purity. By his firmness in this instance, a great obstacle to the reception of Christianity was removed.

May we here be allowed to observe, though somewhat out of place, that the characters of these two apostles are brought forward with such remarkable prominency

and detail, in Sacred History, that it would be a subject well worthy some able pen, to delineate the characters of the men, and interweave that of their writings, in some connected work. Thus placed in one frame, we should have a most interesting view of these two eminent persons as the representatives of the Gentile and the Jewish Churches of Christ. This representation, incorporated with the circumstances which distinguished the first promulgation of the Gospel, renders every particular concerning them highly affecting.

But to return. It is to be observed, as a fresh proof of the honesty and the spirit of self-renunciation which governed our apostle, that when he reprehends the Corinthians for their imprudence in opposing one minister to another;-in the partiality and favouritism which he condemns, he makes no exception for Paul: the preference to himself above Apollos would not gratify a mind, who, beside the danger to the flattered individual, saw the evil of opposition, of rivalry, of division, let who will be the person preferred.

He might have seen the dangerous and blinding influence of excessive prepossession and party attachment; when even his wise and virtuous contemporary, Seneca, could say of Cato, that he would rather esteem drunkenness a virtue than think Cato vicious. Nor would he probably have accepted of the same compliment which Cicero pays to the famous discourse on the Immortality of the Soul,-that though Plato had given no reason for it, yet his authority would have determined him.

CHAP. XIV.

SAINT PAUL ON THE LOVE OF MONEY.

AMONG the innumerable difficulties daily incident to the life of man, we may reckon as not among the least, the danger almost inseparable, which attends the yet inevitable necessity for money. To reconcile integrity in the pursuit with innocence in the possession, is indeed to convert a perilous trial into a valuable blessing: Riches are no evil in themselves: the danger lies, in not being able to manage the temptation they hold out to us. Even where the object is fairly pursued, and the acquisition not unfairly appropriated, a close application to the attainment of wealth is not without its snares to the most upright and liberal mind.

Even these better-disposed persons, in spite of purity of intention and integrity of conduct, are in constant danger, while in pursuit of their object, of being entangled in complicated schemes, and overwhelmed with excessive solicitude; of being so overcharged with the cares of this world, as to put that world which is out of sight, out of mind also.

Others find, or fancy, that there is a shorter cut and a surer road to riches, than that in which plodding industry holds on his slow and weary way. Industry is too dull for an enterprising spirit; integrity too scrupulous for the mind which is bent on a quick accomplishment of its object. The rewards of both are too

remote, too uncertain, and too penurious, for him "whe maketh haste to be rich."

Much occurs to this point, in Saint Paul's charge to Timothy, contained in the latter part of the last chapter of his first Epistle. Keeping one main end in view, the apostle has indeed adopted a sort of concealed method, which requires some attention in the reader to discover. The general drift of this powerful exhortation is, less to guard his beloved friend himself, whe was perhaps in comparatively small danger from the temptation, than to induce him to warn those over whom he had the spiritual superintendence, against the love of money. In order to this, he does not immediately enter upon the main subject, but opens with another proposition, though in no very remote connection with 1t; a proposition the most important, and the most incontrovertible, namely, the immense gain to that soul which should combine godliness with contentment. He knew the union to be inseparable; that as godliness cannot subsist without contentment, so neither can true contentment spring from any other than an inward principle of real piety. All contentment, which has not its foundation in religion, is merely constitutional-animal hilarity, the flow of blood and spirits in the more san guine character; coldness and apathy in the more indifferent.

The pressing, then, this preliminary principle, was beginning at the right end. A spirit of contentment is stifling covetousness in its birth; it is strangling the serpent in the cradle. Strong and striking are the reasons which the apostle produces against discontent

To the indigent he says, "they brought nothing into the world," therefore they need the less murmur at pos sessing little in it. To the wealthy he holds out a still more powerful argument against the rage canine of dys ing rich, when he reminds them that they "can carry nothing out of it."

This reflection he intends at once to teach content to the poor, and moderation to the rich. The one should be satisfied with a bare subsistence, for the poorest cannot be poorer than when they came into the world the other should not enlarge their desires for boundless indulgences, to the means of gratifying which, as well as to the gratification itself, the grave will so soon put a period.

The apostle, having shewn his deep insight into the human mind by this brief but just view of the subject, goes on to shew the miserable consequences of discontent, or, which is the same thing, of an indefinite desire of wealth. "They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." The words are weighty and powerful, and amply verified by experience, whether we consider money in its acquisition or in its possession. Its votaries " fall into a snare."

We have need to be more intently on the watch against the intrusions of this unsuspected sin, because there is not one which intrenches itself within so many creditable pretences; none in which more perverted passages are adduced from Scripture itself in its support.-"If any provide not for those of his own house,