St Paul's Converts in Rome: Onesimus

“But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel; so that my bonds in Christ are manifest in all the palace, arid in all other places.” — Philip, i. 12, 13.

“Yet, for love’s sake, I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee

FOR MY SON ONESIMUS, WHOM I HAVE BEGOTTEN IN MY BONDS.” — PHILEM. 9, IO.

* With Onesimus, a faithful and beloved brother, who is one of you: they shall make known unto you all things which are done here.” — COL. iv. 9,

V, (Preached at the Porta del P oft o to, March 19, 187 1.)

Philem. 9, 10.

“Being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I hatfe begotten in my bonds.”

f~ N a recent Sabbath, I spoke of St Paul’s ^-^ confidential friends — the sacred fellowships he enjoyed in ROME, and more especially his main friendship, that of Timothy.

It would be interesting for us to know all the history of these two long and eventful years in his “hired house;” the intercourse he held with brethren and congenial associates; the influence the great man must have exercised over the minds of the very soldiers to whom he was chained, similar to the kindred marvellous influence we find him wielding among the sailors in the Sea of Adria. In the case of such prisoners as he, it was the custom for the soldier on guard to be relieved frequently, if not daily. We may imagine therefore, in the course of “two whole years,” how many such sentinels would have the privilege of seeing and hearing the “ambassador in bonds;” listening at times, as he dictated to his amanuensis, those beautiful Epistles, written not for individual Churches alone, but for the ages; or, more frequently, being auditors of his conversation and arguments with the crowds who, it would seem, flocked to ‘his dwelling, and were permitted to hold with him the freest intercourse, “no man forbidding them.” * How many would go back, night by night, or day by day, to their barracks to retail the story of this singular captive; his boldness, and earnestness, and ardour — qualities of all others most likely to enlist their interest and commendation! Among that mass of diverse human hearts, the Gospel would doubtless

* See this admirably stated by Dean Howson in his “Companions of St Paul,” p. 225.

manifest the same varied results it has always displayed, either as “the savour of life unto life,” or “of death unto death,” Some of these soldiers would return to the Prsetorium, or Campus Martius, mocking; others marvelling; others (as we know) believing. Yes, and doubtless these latter would be doomed to undergo the same scoffing and ridicule on the part of their unsympathising comrades, which the British officer or private who avows himself a soldier of the cross, has too often to do at this day. Is it not more than probable that it was these believing sentinels in the Apostle’s lodging, who had listened to his wondrous tale of God’s love in Christ, who would prove the most effective instruments in the spread of the truths of the Gospel? In a military capital like that of Rome, we can well imagine what a power wTould be exercised by those of its soldiers who had espoused the Christian faith. Not only would this be the case while quartered within the city itself, but in their foreign campaigns, would they not become the most effective pioneers of the missionary, in carrying tidings of

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the new religion to these distant lands? * There is a surmise, on the part of some writers, that St Paul himself may have reached the shores of Britain, and proclaimed the Gospel to its savage hordes. More likely is it at this time, when we know the armies of Rome were planting their eagles in the fens of Norfolk, Cambridge, and Huntingdon, and on the towers of Colchester, St Albans, and t London, that some of those very soldiers who, but lately, had had their hands chained to his in the hired house by the Tiber, may have carried the glad tidings received from his lips, and proclaimed them by the banks of the Cam, the Stour, and the Thames. So that, in accordance with his own words, which have formed part of our reading to-day, his “bonds in Christ” were known not only” in all the Palace (or Praetorian barracks as that rather means), but in all other places!’ ‘f

* “Companions of St Paul,” p. 228.

f No memorial of these early years of the Christian era was so impressive to me, as that wonderful Graphite, now to be seen in Rome, in the College of the Jesuits (Collegio Romano). Painful, indeed, and repelling it is, in its blasphemy, but valuable beyond measure as a testimony to the Deity of Christ. In com-We may probably, in our next, come to speak of the effects of St Paul’s presence and preaching on the higher ranks in the Roman capital, reaching even to the inmates of the Imperial Palace.

pany with a distinguished archaeologist, I had visited the spot in the Imperial Barracks, -on the south substructions of the Palatine, upon whose plaster-wall this rude drawing of about a foot oblong had been discovered. On being admitted to see the fragment itself, I made as careful a copy of it as I could. I confess, so revolting is the treatment of the most sacred of all subjects, that I hesitated considerably before incorporating it in this note. But it supplies such a wonderful indirect evidence to the great foundation-truth of the Christian system, that I have deemed it well to waive these scruples, and subjoin it thus, in a very diminutive form. It consists, as will at once be seen, of a rude representation of the crucifixion. The Saviour is represented on the Cross having the head of an ass; and beneath, or at the side, is the supposed figure of a worshipper, with the inscription, “Alexamenos sebete Theon” (” Alexamenos V^ U) JV worships God “). In other words, “See such a God as Alexamenos worships!” It is impossible to pronounce as to the particular era of the Graphite (or, as it is well called, “Graffito Blasphemo “), although undoubtedly it belongs to one of the earlier centuries, and possibly it may be to the first. [By some it is attributed to the reign of Septimius Severus. Garrucci, who appears to have been present at the discovery, places it at the beginning of the third century. See the grounds for this stated in his “Deux Monuments des Premiers Siecles” &c, Rome, 1862.] Let us suppose, however (to give vividness But in addition to the probable, or rather the certain influence, which, as we have now described, he exercised on the common soldiers, it is equallyinteresting to think of the success achieved by

to the explanation, without in anyway supporting or vindicating so early a date), that it was of the time of St Paul. A soldier (one who had either listened casually to his preaching, or one of those to whom he was chained) had become a convert to Christianity. This converted soldier returns to the Palatine, and relates his new belief to his scoffing comrade. The latter turns the creed of his fellow-soldier into ridicule; and just in the way that you would expect from a rude, uncultivated heathen, the latter scratches this hideous caricature on the wall of their barrack-room. The apartment is quite a small one, forming one of a row; this again consisting probably of stables for the horses, as well as guard- chambers for the men. Little did this jeering Pagan dream, that his blasphemous work would be one day dug up as one of the evidences of Christianity, proving, as it does in the most incontestable form, that the early converts believed the great doctrine that that crucified Man was none other than God. If it occur to any reader as curious, that the inscription of the Graphite is not in Latin, but in Greek, it should be borne in mind that among the Praetorian Guard of those ages there were as many Greeks as Romans. So prevalent was the Greek language, that Paul’s own Epistle to the Romans is written in it. The Greek letters under the shocking representation, give surely to the words of the Apostle elsewhere, greater power and significance: u Christ crucified... unto the Greeks foolishness” (i Cor. i. 23). I would advise all visitors to Rome to see for themselves this strange but convincing vindication of the Gospel’s cardinal truth; the sceptic soldier’s unintentional attestation to “the great mystery of godliness, God manifest in the flesh.”

him on those occupying a still different position and scale in social life. The distinctive peculiarity of that Gospel he proclaimed, was, that it was a gospel for the poor; — the opening proclamation and manifesto of his great Master was this: “To the poor the Gospel is preached.” And not only was it a message of mercy to those who were the children of poverty in respect of outer circumstances and condition, — those whose only birthright was worldly penury, — the beggars on the highway or at the gate, stretching forth their hands for the pittance of the passers-by; but still more was it adapted for the many, who combined with this external misery, spiritual degradation; prodigals wallowing alike in physical and moral pollution — the dregs and sweepings of humanity — castaways of crime, drifting along, reckless and unsuccoured, on the world’s wide ocean.

Had St Paul encountered any such in Rome? In that lodging of his (be it where it may), had no such outcast from the degraded homes which surrounded him, come to hear those strange and unwonted words of kindness and compassion?

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Was there no abandoned child of Israel who may have rushed to the dens of the Trastevere * to screen himself from the penalties of some hideous crime, who may have crept from his concealment to hear the new tidings brought by this chained prisoner from the land of his Fathers?

We have such an instance of the power of the Gospel to reclaim the most worthless and degraded, in the case of ONESIMUS. His story is embodied in one of the most perfect Epistles that was ever written; a pattern of letter- writing; a model of beauty, and tact, and delicate consideration, which we cannot too minutely study, and too studiously imitate. It has been well denominated by an old writer “The polite Epistle.,, A celebrated letter, distinguished for its terseness and elegance, written by the younger Pliny on a subject precisely identical, has often been brought into comparison with it. But the refined art and courtesy of Christian love trans-

* The Trastevere, as we have explained in the Introductory Chapter, formed the residence of the Jews, and corresponded with the modern Ghetto.

scend the pathos even of the cultured Roman.* Ere we proceed to the subject of this unique letter, it may be well to observe in passing, in connection with its great writer, that it affords confirmation of what more than one commentator has noted — the joyous and animated tone which pervades all the Epistles written during his first imprisonment. Whatever might be his outer circumstances, it is evident the illustrious captive himself, the unabashed freeman of Christ, had become no prey to gloominess; on the contrary, that he was possessor of an inner light and peace — an elastic energy of soul, which had

* See Smith’s Bible Dictionary, art. “Ep. to Philemon.” In the same article, it is mentioned that the distinguished Lavater preached thirty-nine sermons on the contents of this brief composition. Luther’s estimate of it, as quoted by Alford in his Proleg., is eminently characteristic: — “This Epistle showeth a right noble lovely example of Christian love. Here we see how St Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his Master.... Even as Christ did for us with God the Father, thus also doth St Paul for Onesimus with Philemon. For Christ also stripped Himself of His right, and by love and humility enforced the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ who lovingly pleaded our cause, and with all His heart layeth Himself out for us. For we are all His Onesimi, to my thinking/5 its outward expression in cheerful, and even exultant words. To use the language of an able German theologian, “They are effusions of holy joy from the prisoner of the Lord. That to the Ephesians, a circular Epistle to the Churches in and about Ephesus, is a ’ song of degrees’ set for the Church of Christ. In it, he contemplates with holy ecstasy God’s marvelbuilding, reared of living souls, and growing together, an holy temple in the Lord, as the historical realisation of the mystery of Christ. Hand in hand with this, goes that to the Colossians, which breathes all the heavenly joy of a cross-honoured confessor. ... In his Philippian Epistle, Paul’s heart leaps for joy and cannot be sad. A dozen times and more, the word ‘joy’ and i rejoice ’ occur in it. The Philippian Church — this pearl of his first love (Acts xvi.) — remained his jewel through life. He cheerfully accepted their i ministering unto his necessities, and they were also privileged to communicate with his affliction even at Rome.... With great joy also he writes to Philemon; all the grace and loveliness of a manly soul breathes its rich perfume through this little letter of Paul, who in his bonds plays merrily on words,* beseeching Philemon to place to his account, as partner, anything which Onesimus (once servant, now a brother) might be indebted to their joint firm of love.” t

There are three individuals, three dramatis persona (if I might so speak), who divide the interest of the letter — the Apostle Paul, the householder of Colosse, and his slave Onesimus. To unfold the little we know regarding the latter, we shall group the three together, and endeavour, from the combination, to glean some profitable reflections.

The world, the most civilised portion of it too, was then cursed with slavery; and no country more so than Phrygia, of which Colosse was the capital. You will remember that St Paul, in writing his Epistle to the Colossians, specially instructs the Christians there, as to the mutual

* Onesi??itts means “useful” or “profitable.” “In time past to thee unprofitable, but now profitable to thee and to me,” ver. 1 1, 12.

t See Besser’s “P^ulus” translated by Bulimann, pp. 94, 55.

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duties of masters and servants (or slaves). u Masters,” he says, “give unto your slaves that which is just and equal, knowing that ye have also a Master in heaven.” “Servants (or slaves) obey in all things your masters according to the flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing God” (iv. I, iii. 22).. Onesimus stood in that relation to Philemon. We have good reason to believe he was not, as many were, galled by an oppressive yoke of servitude. Nevertheless, with the native inborn yearning after independence and liberty, he took an opportunity of deserting his master. Moreover, to the guilt of desertion, we have evidence from the Epistle, of the greater crime of having robbed him. Whether implying a large plunder, or a petty embezzlement, we cannot say. Rome was of all places, both from its magnitude and dense population, that in which a fugitive could have the best chance of concealment, and of baffling pursuit. Thither accordingly Onesimus, with his nefarious gains, seems to have betaken himself. The slave of Colosse plunged into the lowest abyss of society, an abyss of which we can form some idea from our knowledge of the lamentable lower strata in our own modern cities. He was an outlaw alike from God and man.

One link alone still bound him to the possibility of a higher life and better hope. His master had become a Christian: he had probably been converted by St Paul. Not unlikely, the Apostle may have visited the house of the wealthy Gentile, on the occasion of his second missionary journey, as he passed through Phrygia, — and there, having been seen by the slave, the latter may have heard from his lips the elements of Christian doctrine. At all events, the two — these extremes of moral and spiritual life, somehow or other, now met at Rome. The pure and noble-minded Paul confronted the debased Onesimus. The name of the former, as I have already said, had doubtless become favourably known among not a few of the humbler classes of the vast capital. They could not understand the religion of Jupiter and Mars, but they could understand and love the touching tale of that Divine Re-

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storer of the suffering and fallen and lost, of whom the Jewish preacher spake — Him who identified Himself with poverty — the reputed carpenter’s Son of Nazareth — who, though the foxes had holes, and the birds of the air had nests, had not where to lay His head! As St Paul, in the spirit of his Divine Lord, threw open the doors of his house to “the weary and heavy laden,” among that ragged auditory which thronged his dwelling was found ONESIMUS. The grace of God, and the burning words of the prisoner- Apostle, pricked his conscience and melted his heart. The awful sense of his own danger, and of his grievous sins, — doubtless, also, of his ingratitude to an indulgent master, stung him to the quick. What is to be done? Perhaps he had seen enough of St Paul’s intercourse with Philemon to feel assured, that he could make the former a safe and reliable confidant of his heart-sorrows and perplexities. He unbosoms to the aged man the strange story of his guilt. Nor is his confidence misplaced. It is a beautiful example, indeed, how (despite of other engrossing anxieties and responsibilities) one individual case could enlist the whole energies of a noble nature. So that, again after the example of the Good Shepherd of the parable, the one footsore and weary wanderer was as dear as the ninety and nine; and it could be said in a lowlier sense of the Apostle, as it was said of a Greater — “He calleth his own sheep by name, and leadeth them out.” But even with such a trusty and powerful intercessor, can Onesimus dream of obtaining Philemon’s forgiveness? Never; if his master had been one of the many who manifested no tenderness for their slaves,- even when they were obedient, and who would be incapable of exercising mercy or toleration towards runaway thieves. An old writer tells us, “that all owners were looked upon not only by the Roman laws, but by the laws of all nations, as having an unlimited power over slaves. So that without asking the magistrate’s leave, or any public or formal trial, they might adjudge them to any work or punishment, even to the loss of life itself.” But Onesimus, who had himself felt the subduing, softening power of Christianity, re-

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membered his old master Philemon, as now the Christian. It was on this ground alone that St Paul could urge his suit for the extension of pardon and forgiveness, and remove the great burden from the penitent’s sensitive heart. This task, it will at once be evident, was encompassed with supreme difficulties, and demanded in its discharge consummate prudence and judgment, touching, as it required to do, from a Christian stand-point, the delicate relation subsisting between slaves and masters. But the Apostle undertakes it; and doubtless undertakes it all the more heartily, as Onesimus, in course of time, under his teaching and training, has become far more than a convert. The once runaway slave has been transformed into a lowly friend and fellow-helper, giving promise of gifts of no ordinary usefulness, which could be turned to special account in the infant Church of the capital.

And this is what first of all strikes us in the letter — the first great lesson which it teaches — it is a lesson we all need constantly to learn and re-learn, that of unselfishness. St Paul, as we have just said, clung to Onesimus not only with a personal attachment as a monument of the grace of God (one of the most interesting seals of his ministry and apostleship), but as an auxiliary also in preaching the Gospel, and furthering the great cause of their common Lord. He could ill spare him. But duty was ever with that holy man paramount, and personal considerations subsidiary. He can make no selfish arrangements as to retaining services so valuable, till he get the sanction of Onesimus’ master. In a spirit of noble self-denial and deference for the rights of others, he surrenders his own fond wishes and claims. The journey is a long one, — necessarily entailing a period of absence and intermission of labour, which the Apostle would grudge. But there can be no deflection from the path of duty and honourable obligation. Onesimus must personally go back the bearer of this letter. He must confront his old master face to face; and if he return to Rome, he must do so with his full approval. In the letter itself, how touchingly St Paul brings before Philemon, the new relationship which the

Gospel had established between himself and his former slave! He asks (ver. 16), that he be now received back, not as a menial and bondsman, but as “above a servant, nay, as a brother beloved.” He assures him, that the kindlysympathy and consideration bestowed on Onesimus, he would accept in the light of a personal boon (ver. 17). “If thou count me therefore a partner, receive him as myself; * — they are all one in Christ Jesus. He even delicately refers to the money-value of the goods of which Philemon had been plundered. The poverty-stricken Apostle does his best to grant, what has been happily called, “a promissory note” for the amount of embezzlement (ver. 18) — “If he have wronged thee, or oweth thee ought, put that on mine account. /, Paul, have written it with mine own hand, I will repay it”

With this letter in hand, Onesimus proceeds to Colosse. We can only imagine what his mingled feelings must have been, in approaching the house of his old master. We cannot doubt the result; though we are not specially informed of it. Both had read the words, “But I say unto you, love your enemies; bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you; that you may be the children of your Father which is in Heaven.” They were now children of that common Father, — members of the one spiritual brotherhood, — and rejoice together in the same liberty wherewith Christ had made them free. “Blessed are the peacemakers, for they shall be called the children of God.” St Paul was now one of these; and with rare tact and courtesy he discharged the duty.

The reconciliation of those at variance, is ofttimes a difficult and ungracious task; and in this case it was peculiarly so. Christian as Philemon had become, it was not easy, all at once, to uproot or modify the old, harsh, cruel, contemptuous feelings entertained towards slaves. They were considered as a degraded race and caste, occupying a lower human platform altogether. As we have seen, too, the robbery, or purloining of Onesimus, would naturally not tend to abate these prejudices, or to pave the way to a kindly consideration of his case. In one word, even as a believer, Philemon had good cause to feel strongly the conduct of this menial. And St Paul, it will be observed, in his attempt at conciliation, never for a moment grounds his plea on right or justice; that would have been repudiated. He does not deny, or even palliate the wrong. He concedes it. Moreover, he ventures no further, at first, than asking forgiveness; but yet, behind all, he hints by implication at a larger measure of kindness and generosity on the ground of Christian principle, — the ground of that new Gospel-equality which sees in every believer a brother, be he bond or free. The Apostle touches the tenderest chord of Philemon’s spiritual obligation to himself, as one of the sons he had begotten in the Gospel (ver. 19), “Albeit, I do not say to thee how thou owest unto me even thine own self besides.” Then he throws himself on the goodness of his friend (ver. 21), “Having confidence in thy obedience, I wrote to thee, knowing that thou wilt also do more than I say.” Right and might could have done nothing in the case; but love and Christian kindness triumph. St Paul speaks not to his intellect, but to his heart; — not to the old nature, whose hard precept was “an eye for an eye, and a tooth for a tooth,” but to the new regenerated being. He speaks to the master as a Christian, and his plunderer is forgiven; he speaks to the master as a Christian, and his slave is free: not only so, but, as we have reason to believe, that slave is soon back again in Rome by the side of his spiritual father, to tell to others the story of a freedom and enfranchisement unknown to the imperial despot who was then sitting enthroned amid the splendours of the Palatine. What an example is the Apostle in this respect! Paul the tentmaker, now Paul the peace-maker. How often by kindly mediation, by word or by letter, could unhappy divisions be averted, and unhappy misunderstandings healed! Many a breach in families, in households, among neighbours and friends, is made and perpetuated, when a soft answer might turn away wrath.

If St Paul be the model of a Christian mediator and pacificator, PHILEMON is the model of a Christian layman, a Christian master, a Christian man. His character, from various inspired touches which intersperse the letter, is all that one could wish to see more frequently embodied and exemplified in modern life. If there were more Pauls and more Philemons in the world, the world would be a better and a happier one. The sacred writers, as has been well remarked, maintain, generally speaking, a studied reserve and reticence in pronouncing eulogies on character. The present letter, however, forms in this respect a singular exception. Let us glance at the portrait and panegyric here drawn of the wealthy and liberal householder of Colosse, and that, too, by one incapable of fulsome or obsequious flattery. First, we have the foundation of all character in the regenerating, sanctifying, and elevating power of the Gospel. Philemon was not a mere loving man, filled with natural goodness and kindliness of heart: these, rather, are the two pillars on which the structure was reared (ver. 5) — “Thy love and faith which thou hast towards the Lord Jesus” — Faith in Christ, and that combined with love to Christ.

Farther, that love was expansive; — loving Christ, he must love His people; and he adds (ver. 5) — “Toward the Lord Jesus, and toward all saints!’ This love, moreover, was not a mere sentiment. It had been “manifested;” it was a matter of notoriety. The Apostle tells us it had caused himself great joy and consolation (ver. 7) — “Because the bowels of the saints are refreshed by thee, brother.” And to this Faith and Love was added Prayer. His two sister graces were strengthened at the incense-altar. There was a long way between Rome and Colosse. The separating distance prevented St Paul listening to the loving words and sympathy of his dear friends there. But there was one sustaining link which bound them: It was the link and the power of Prayer. He was now hopeful (and his hope was not unfounded) of a temporary release, at least, from imprisonment. If he received it, he knew that he would be largely indebted to the intercessions of his loving distant friends, and among these to Philemon (ver. 22) — “I trust that through your prayers I shall be given to you.”

And then, in addition to those qualities which are more or less specified in the letter, there are other touches in the picture we are left and authorised to fill in. We see, at once, that St Paul is writing to no impracticable, unreasonable, inaccessible, opinionative man. But to one who is the reverse; — kind, charitable, just, and generous — willing to be guided in what is right — only requiring the delicate hint to do a kind thing, and it will be done, even though the natural heart can perform it with an effort. A beautiful character this, when we see so much of the reverse, — men stubborn, self-willed, imperious, censorious, malevolent, standing on what is their right, refusing to yield to better thoughts, wiser advisers, more charitable judgments. Philemon, and such as he, whether rich or poor, learned or unlearned, are the pillars of the truth, the living evidences of a living Christianity. It is that, which, as we found in the case of Timothy, more than the most eloquent preaching, commends the truth of God; — the Epistles of Christ, “known and read of all men,” Let us aspire after such features and elements of character, — the faith which “worketh by love and purifieth the heart, and overcometh the world.” Christianity is a gigantic system of love — love to God and love to the whole human brotherhood. “Good-will to men” was one note of the triple song of Christ’s natal hour, and descriptive of the whole design and tendency of His Gospel. And this love has its thousand tender fibres, its little courtesies, and politenesses, its thoughtful consideration for the feelings of others. “Be pitiful, be courteous.” “Be gentle towards all men.” That man has many of the first lessons of Christianity yet to learn, who is surly and querulous, peevish and moody; who takes a pleasure in giving utterance to blunt and rude and inconsiderate expressions. Courtesy is a cheap way of showing kindness; it costs little, but it is worth much. Even in turning away a beggar, or refusing him alms, there is a gracious way of doing it. The noblest type of man — the noblest w7ork of God, is the Christian Gentleman; and that household is nearest the Christian ideal, where are studied, most minutely, those delicate offices and interchanges of kindliness, which, like golden threads, run through the warp and woof of everyday life. Among these, undoubtedly, as the case of Onesimus suggests, there is kindly consideration for inferiors. Vulgarity is often mated and associated with rudeness and arrogance and superciliousness to those lower in the scale of social life. It is coarse lips that are most apt to frame themselves to utter defamatory, wrongful, insulting words, to those who occupy a humble position in the world’s conventional ranks of rich and poor; just as it has been said, “often the unsightliest and least beautiful insects are those which destroy the fairest flowers,” Whereas, see the two greatest specimens of Christian gentlemen I can remember in the Bible — Philemon and the Roman Centurion. See their kindnesses, — the one to his slave, the other to his military servant and subordinate. It is to be feared that in these days, more attention is paid to dogma and formula, than to such beautiful accessories of the Christian life. Both are important in their way; but the one ought not, dare not, supersede the other; the fringe should be remembered as well as the beautiful garment. “Let this mind be in you, which was also in Christ Jesus.” Love Christ first; and if that love is perfect, it must make itself known, by countless manifestations to all around, as wrell as in our own characters; in mollifying the temper, curbing arrogance, restraining pride, destroying selfishness; in generous consideration for the wishes and wants and

weaknesses, even the foibles of others. u Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And, above all these things, put on charity, w7hich is the bond of perfectness. And let the peace of God rule in your hearts” (Col. iii. 12-15).

We have no further light thrown on the future history of Onesimus. We could have wished to know the particulars of his return from Colosse, and the renewal of his Christian intercourse with St Paul; we could have wished to know the con-

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verts made among the masses of heathen Rome by this first “city missionary;” the possibility of his having shared with Timothy and others the last hours of their illustrious spiritual father, and of repaying, in the only way he could, by the earnest sympathies of a nature that had been “forgiven much,” that debt of love too great for any earthly recompense. But on all this, the sacred narrative is silent * Let us rather, as the great practical lesson from this interesting episode in St Paul’s Roman life, think of the transforming power of that Gospel of the grace of God, in the case of the vilest and most miserable of sinners. After this story of Divine forgiveness, who need despair? That beautiful promise has been realised by an innumerable multitude now in glory, and will be farther fulfilled and realised, doubtless, in the case of thousands

* In the Epistle of Ignatius to the Ephesians, A.D. 107, he commends Onesimus, their Bishop, for his singular charity. But it seems doubtful if this overseer of the Church of Ephesus can be identified with St Paul’s convert and fellow-labourer. Other traditions speak of him as ordained Bishop of Bercea in Macedonia; others, of his having suffered martyrdom in Rome. — See Smith’s “Bib. Die.” in loco.

still — waking up in penitence and tears from their dream of abject hopelessness and despair: — “Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold” (Ps. lxviii. 13).