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Apart from these special features of our publication we may observe generally

That it is a magazine; and in a magazine there should be a little for every one. Nothing should be long or tedious. Freshness, variety, and reasonable brevity should characterize the contents.

It is not a preachers' magazine exclusively, but a magazine for the household; and too much theology, especially if the articles be dry and heavy, is a mistake. Young men and women in the families of our Connexion should be attracted to its pages, as well as the aged Christian or the divine; and whoever can combine the qualities which will reach both these classes of readers is just the contributor who is likely to be most appreciated.

In so far as the past year is concerned, it is not for us to say how near the Magazine has come to this ideal. Our readers are the jury in such a case.

With thanks to a kind Providence, who has enabled us and our assistants to complete the seventy-fourth volume of this Magazine, we put on our armour for another year's toil, hoping that He who gives the increase will help us all so to live and labour that we may have our reward.

THE EDITOR.

London, Dec. 1, 1871.

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THE METHODIST

NEW CONNEXION MAGAZINE.

JANUARY, 1871.

Theology and General Literature.

A CONTRAST:

PAUL THE RITUALIST AND PAUL THE CHRISTIAN.

BY WILLIAM COOKE, D.D.

"Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."-Phil. iii. 4-9.

We have here a brief epitome of Paul's own experience. Elsewhere we have it in an extended narrative; and it presents two opposite phases. It is scarcely possible for any two persons to differ more from each other than Paul differs from himself in two distinct periods of his history. At one time he is a most scrupulous and punctilious ritualist, and at another time he is an eminently spiritual and large-hearted Christian. Hence in him we see two opposite systems of religion exemplified-showing, on the one hand, the natural tendency of ritualism in its completest manifestationhow it influences the heart, and what sort of character it developes ; and showing, on the other hand, the power of evangelical religionhow it acts upon a man's nature, and what are the fruits it produces in his life.

Now there are two classes of religionists in our day-the Ritualists and the Evangelicals, corresponding with the two phases of Paul's character. Each class may, therefore, with the greatest propriety claim Paul as their pattern and patron; and each should study his principles and experience, for they are fraught with valuable instruction. In this instance we have not mere theories to examine, but systems exemplified in actual life. Never had ritualism a more perfect example; never had spiritual religion a nobler type; and both are portrayed by Paul's own hand, and that hand was guided by Divine inspiration. Here, then, is authority not to be disputed.

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Let us, therefore, look on this picture, and then on that-Paul as a ritualist, and Paul as a Christian. Introductory, however, to this duty, we may glance for a moment at some features which distinguished Paul as a man, and pertain to both phases of his remarkable life.

1. Paul was a man of great Intellectual Powers. He had a vigorous understanding, a vivid imagination, and a capacity for extensive acquirements. Great faculties are evident in all his writings and discourses, and they impart a richer interest to the study of his character. Gifts, however, are not graces. The history of Paul affords impressive evidence that great talents are great powers for evil as well as for good, and may prove a blessing or a curse to others as well as to their possessor.

2. Paul was distinguished for Intellectual Culture.-He was brought up under the tuition of Gamaliel, the most celebrated rabbi of his day. He became familiar with rabbinical lore, and was acquainted with the Greek and Roman classics. He could with fluency address his countrymen in their native tongue, the philosophers of Athens in Greek, and the polished Romans in Latin. He could quote their historians and poets, and without hesitation refer to their manners and customs. Indeed, his mind seems to have been well furnished with a knowledge of the literature, philosophy, and religion of surrounding nations.*

Knowledge, however, is not wisdom; the cultivation of the head is distinct from that of the heart. Mere knowledge is but the accumulation of ideas; much depends upon their quality, and still more on the moral state of the heart. The experience of Paul shows that knowledge is a neutral weapon, which may be wielded either against the truth or in its defence.

3. Paul was a man of Strong Passions and Emotions.—His nature was excitable and his temperament ardent. These qualities naturally give activity to genius and force to character. They are always powerful elements for evil or for good. Excited by superstition, they made Paul fanatical; excited by pure religion, they rendered him zealous and enterprising in the cause of Christ.

4. Paul was Conscientious.-Standing before the Jewish Council, he declared: "Men and brethren, I have lived in all good conscience before God until this day." This solemn averment implied that his sincerity might be suspected by his enemies; and certainly in the

The words "Toû yàp nai yévos auév," in Acts xvii. 28, are from the poet Aratus of Cilicia, the country where Paul was born. The words occur also in a hymn of Cleanthes on Jupiter (v. 5), and a similar sentiment occurs in Pind. Nem. Od. 6.

So the sentiment, “Ἐν αὐτῷ γαρ ζῶμεν καὶ κινούμεθα καί ἐσμεν,” is expressed by Euripides (Alc. 290), in the words, "v σol d'éoμèv kal Sŵv kal μý.” So in Titus i. 12, “ Εἰπέ τις εξ αὐτὸν ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί, we have a quotation, supposed with good reason from Epimenides, who is spoken of as a wise man and an able μavtis.

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Again, in Romans ii. 15, Paul, speaking of men in a state of nature, as having the law written in their hearts, says, “Τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν,” and we have the same sentiment in Sophocles, in 'Antig.," and in Cicero, "De Officiis," Lib. III. 27, 69; "De Legibus," I. 29, &c. Though identity of sentiment with heathen writers does not necessarily imply quotation from them, yet Paul's frequent allusions to their sentiments show his acquaintance with their writings.

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