view of promoting the cause
of truth were deserving rather of commendation than of censure," was
"_very early_ recognised by the Christians." Bishop Ellicott similarly
observes that "history forces upon us the recognition of pious fraud as
a principle which was by no means inoperative in the _earliest ages_
of Christianity." Middleton likewise reflects that the bold defiance of
honesty and truth displayed by the Fathers of the fourth century "could
not have been acquired, or become general at once, but must have been
carried gradually to that height, by custom and the example of former
times, and a long experience of what the credulity and superstition or
the multitude would bear." So far, indeed, were the "earlier ages" from
being remarkable for integrity, that Middleton says there never was "any
period of time" in which fraud and forgery more abounded. The learned
Casaubon also complains that it was in "the _earliest times_ of the
Church" that it was "considered a capital exploit to lend to heavenly
truth the help of invention, in order that the new doctrine might be
more readily allowed by the wise among the Gentiles." Mosheim even finds
that the period of fraud began "not long after Christ's ascension." And
it continued, without a blush of shame on Christian cheeks; not growing
worse, for that was impossible; until Eusebius, in the fourth century,
remarked as a matter of course that he had written what redounded to the
glory, and suppressed whatever tended to the disgrace of religion.

Now if fraud was practised as a pious principle in the very earliest
ages of Christianity; if it continued for as many centuries as it could
pass with impunity; if it was so systematic and prolonged, and carried
to such a height, that Herder declared "Christian veracity" fit to rank
with "Punic Faith"; what right has anyone--even a Christian editor--to
place Paul above suspicion, or to find a "monstrous" blunder in his
being accused of lying, especially when the historic practice of his
co-religionists seems to many persons to be more than half countenanced
by his own language?

We are not concerned to _press_ the charge of lying against St. Paul.
There have been so many liars in the Christian Church that one more or
less makes very little difference. On the other hand, we cannot accept
Mr. Spencer's certificate without reservation. He admits that Paul's
language is obscure; and perhaps a little obscurity is to be expected
when a man