but it was on the eighth day, exactly agreeable to the law of God. Which he particularly mentions, because the Jews would not allow it to be valid if performed before that day, and looked upon it less valuable if administered after it.

2. He was of the stock of Israel. This," says one," is said to distinguish him from an Ishmaelite, or Edomite, who were circumcised, and from the son of a proselyte, who might be circumcised on the eighth day; but he was a natural Israelite, to whom the various privileges belonged, mentioned Rom. ix. 4, 5. and therefore had as much right to trust in the flesh as any Israelite whatever."

3. Of the tribe of Benjamin. St. Paul had not forgotten to which of the tribes he belonged; and could boast that he was of one of the most honourable, even Benjamin; a tribe that maintained their fidelity to God, and their regard to his worship, when the other tribes revolted.

4. An Hebrew of the Hebrews. Meaning that he was a Jew both by father's and mother's side; so that in a strict sense he was of the seed of Abraham; or, "of a family which had not mixed in marriage with the Gentiles," or other nations..

5. As touching the law, a Pharisee; therefore one of the strictest sect among the Jews, as to a religious manner of life.

6. Concerning zeal, persecuting the church; i. e. the church of Christ: which he did from a regard to the Jewish religion; supposing that the Christians were a deluded set of people, and that their sentiments were immediately derogatory to the honour of God. In this his zeal boiled over, and he manifested to his brethren that he was a warm

religionist; which part of his character recommended him to those who were zealous of the law.

7. Touching the righteousness which is in the law, blameless. So very strict had he been in his obe. dience to the law, that neither himself nor his brethren could find fault with him.

This narrative confirms the observation, viz. That mankind make their own righteousness the ground of their confidence. For the very things which the apostle now rejects, had been gain to him before. The same spirit lives and reigns still. There are crowds of modern Pharisees, who, though they fall far behind Saul, as to the privileges of his birth, or the strict manner of his life, are equally self-confident. Among the several things which men are apt to place confidence in, I shall mention the following

1. That they are not so bad as others. All who make this plea, manifest their extreme ignorance of the law of God, and the gospel of Christ. Yet such there are. And if we may believe what they say, this negative righteousness, if you will admit the expression, is esteemed a favourable circumstance, on the account of which they expect some indulgence. What a gross absurdity! This comparative phrase, not so bad, carries in it a confession of guilt, at the same time that the sinner would extenuate it; and the guilty, whether the degree of guilt be greater or less, are exposed to damnation. The wages of sin is death.

Suppose you should see two criminals arraigned at the bar, the one for highway robbery, the other for murder; and the former should plead before the court, as a circumstance entitling him

to their mercy, that he was a highwayman, and not a murderer: you would look upon such a conduct preposterous; and be ready to assure the criminal, that the very thing he urged in his own favour would be the cause of his condemnation. And suppose you should find the same person, while under sentence of death, disposed to speak well of his own character, as differing from that of his fellow-criminal; doubtless you would ask him, what satisfaction could possibly result from a consideration of such difference, seeing he would as surely be executed as the other? Infinitely more unreasonable do those men act, who hope for mercy because they are not so bad as others. Sinners, as such, must be damned: the law and justice of God call for their execution. What pleasure therefore can it afford the sinner now, or will it afford hereafter, to think, that though he is condemned to lie in hell forever, his character is not so heinous as that of other sinners?

2. There are numbers whose good life is the ground of their confidence before God. Probably they have had a religious education, and have generally conducted with sobriety. And in their dealings with mankind have carefully adhered to the rules of equity. They have scorned to over-reach, or to keep back the wages of the hireling. Honest and punctual in the payment of their debts, they make no man call twice for his money, unless absolutely necessary; but promise with caution, and perform with punctuality; choosing rather to empty their purses, than to forfeit their word, or suffer a poor man to be impeded in his business, and distressed in his family. To which we add, in order to finish the character, their

extensive liberality. They are men of great humanity; soon affected with the calamities of others, and ready to relieve them.

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These men are highly esteemed by others, and useful in the community. We heartily wish an increase of their number. Their general character bears some resemblance to that of Saul the Pharisee; and if the approbation of men would recommend them to God, they would not fail of acceptance. But after all, it must be said to such, one thing is wanting, and which is indis sably necessary, viz. to be brought to count this good life, and all those things which are gain to them, but loss, for the excellency of the knowledge of Christ Jesus the Lord. However strict they may be in their observance of both tables of the law, we may venture to affirm, that they do not exceed Saul, who, as touching the righteousness that is in it, was blameless. He, like his brethren the Pharisees in the present day, made a righteousness of his good life, and entertained no such notions of the Deity, as to suppose he would condemn a man that had so much to say for himself.

3. There are others, who make a righteousness of their submission to gospel ordinances, and thus run counter to their original design. Should a strict search be made among the professors of Christianity, we have reason to conclude that many would be found, who have no better foundation for their hope, than their having been church. members for a number of years. They can relate the time of their baptism, and of their admission to the Lord's table; but cannot give any clear account of their having been delivered from the power of darkness, and translated into the king

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dom of God's dear Son; which is an event infinitely more important than the former. They seem to be as ignorant of the new birth as Nicodemus, and are ready with him to say, How can a man be born again when he is old?

The principal difference between their plan of acceptance with God, and that of Saul, consists in this; Saul was in pursuit of eternal life on mere law they blend law and gospel together. They have been baptized, statedly partake of the Lord's supper, keep their place in the house of God, pray in their families, do justice between man and man, and sometimes give to the poor; and are so fixed in their confidence in the flesh, that it is next to impossible to persuade them that they may be mistaken. He who tells them, that they must have a better righteousness than this; and that they may lose heaven after their thirty, forty, or fifty years standing in the church, if they have no better plea, may expect to bring upon himself their displeasure. Surely they have forgotten the awful parable of the ten virgins; and that it is written, They are not all Israel that are of Israel; or, which is more likely, they have so closely wrapt themselves up in their own righteousness, and for so many years been persuaded of their good standing, that they ward off the most solemn scriptures; and now, the only thing that leaves room to hope for their conversion is, that the residue of the Spirit is with God, and when he works, none can let it. He can strip them, as he did Saul, of all that is now gain to them; and powerfully incline them to cast away all their round of duties, in point of dependence, though not in point of performance, and to glory only in the cross of Christ.