and indecent, and the allusion too shocking to the feelings of the pious, to be repeated in this place. Something they did effect; for infidelity, with its servile and sanguine attendant, Anarchy, carried death and desolation in her train. The removal of the veil by the publication of the posthumous works of that Monarch, and the disclosure of the true intentions of the Voltaires, Diderots, D'Alamberts, and Rousseaus of that day, happily brought back to reason and religion, several who had been more than tainted, had been deeply polluted with their execrable opinions. They adopted the very method recommended by the Jewish conspirators in the case of St. Paul. 66 Bring him down into the Council, as though ye would enquire something of him more perfectly." The expression of an inclination to discover moral beauties in the system of Christianity, was the pretence of these philosophers. But in executing this pretended plan, they entrapped the unwary by insinuations, and involved the well-intentioned in an inextricable labyrinth of doubts.

I will produce one instance from the writings of the last of these philosophers that I have named, to shew you with how much ease they elevate, with how keen a weapon they destroy. "I acknowledge," says this author, in the person of a Savoyard Vicar addressing his pupil, (the more dangerous for the character assumed) "I acknowledge that the majesty which reigns in the Sacred Writings fills me with a solemn kind of astonishment, and that the sanctity of the Gospel speaks in a powerful and command

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ing language to the feelings to the feelings of my heart.”—Thus far the ingenuous pupil listens with delight, and acquiesces in the observation. But mark what follows." After all,” he adds, “ this same Gospel is full of things that are incredible, of things which are repugnant to reason, and which no man of sense can either conceive, or admit'." If the pupil should not be sufficiently established in the faith, but should unwarily receive bold assertion for indubitable truth, he will fall a dreadful sacrifice before a treacherous and deceitful altar.

When such instances occur, we may refer to the language of St. Paul's nephew to the Tribune Lysias." Do not thou yield unto them, for there lie in wait for him of them more than forty men, who have bound themselves with an oath (which was also the case with the French and German Illuminati) that they will neither eat nor drink till they have killed him." Blessed be God! in the detection of both conspiracies, the arm of the Lord hath been revealed. How long the dregs of such philosophy may be permitted to continue amongst us, He only knows, who in the greatness of our folly suffers us to go astray. Lack of true knowledge is denounced as the punishment of sin. Let us diligently apply our

1 Rousseau's Emilius. These times have not so long elapsed as to render these observations irrelevant in the present edition of this work. On the contrary, they constitute an everlasting lesson: and the pious mind ought to be continually on its guard against such principles, from whatever quarter they may come, lest consequences should occur, which would be as fatal as they would be unexpected.

hearts to that wisdom which cometh from above, that its happy consequences may remain with us, and with our children for ever.

But before our indignation rests from the prospect of these days of dreadful principles, enquire my Brethren, whether a dangerous conspiracy does not still prevail. Are there none among us who "take counsel together against the Lord, and against his anointed1?" Are there none who " go about to establish their own righteousness, and have not submitted to the righteousness of God"?" Are there none who have " given themselves over unto lasciviousness, and to work all uncleaness with greediness?" Are there none who shelter themselves under good intentions, and continue to pursue "the error of Balaam for reward?" If there are none, then there is no conspiracy; then may we descend safely, as St. Paul might otherwise have done, from the castle into the court of justice, and fear neither Sanhedrim nor assassin. But alas! most of us are sensible that this is not the case. We stand as condemned criminals before the bar, and cast ourselves on the mercy of our Judge. of our Judge. May he who "justifies the ungodly "" undertake our cause; and through Him may we be accepted among his righteous servants! Amen!

LECTURE XXIV.

ACTS XXIV.

St. Paul accused before Felix-Characters of Felix and Drusilla-Paul's Defence-His Discourse-Detention in Prison-Arrival of Festus. Cæsarea. A. D. 60–62.

THE character of a good man, which so naturally and so pleasantly impresses itself on congenial minds, excites very different sensations in the breasts of the wicked. "When will he die, and his name perish?" was the severe and inveterate wish of the enemies of David. 'Away with him, more decisive lan

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away with him," was the still guage of the enemies of Christ. And even in the early days of our blessed Saviour's preaching, when his persuasive eloquence seemed to make some impression on the multitude, accompanied by miracles of love both to their bodies and their souls, the best commendation which some of them could afford, was faint praise indeed; whilst others continued to malign his purest intentions: "some said, He is a good man, others said, Nay, but he deceiveth the people'."

It will not be expected, then, that "the disciple should be above his master, or the servant above

1 John vii. 12.

his lord. If they called the master of the house Beelzebub, how much more shall they call them of his household1?"

I am led to this observation by the situation in which we now find the venerable Apostle, arraigned at the bar of Felix, and defending himself against the false insinuations of a professional accuser.

The enmity of the Sanhedrim against Paul, like the personal malignity of an individual, instead of being meliorated by reflection, or the lapse of time, sharpens the sting with which they design to wound. They distrust their own eloquence in so precious a cause, and employ the brilliant talents of a person, well versed, as it appears, in disguising an unwelcome truth, as well as in conveying pleasing accents to a courtly ear. "After five days, Ananias, the high priest, descended with the elders, and with a certain orator, named Tertullus," to lay their information against Paul, before the governor at Cæsarea.

A short reflection on the history and character of Felix, will throw a considerable light on this part of St. Luke's narrative. So exactly does his conduct, as described by the Evangelist in the Acts of the Apostles, coincide with those passages of profane writers which mention his name, and record some of his transactions, that we acknowledge the comparison to afford an additional and authentic testimony of the truth of that Gospel which Paul preached.

1 Matt. x. 24, 25.