morally, that one does not deserve--to be counted good in respects in which one is really bad--is to have a frightful difficulty added to penitence and amendment. It puts one in a radically false position; it generates and fosters hypocrisy; it explains a vast mass of spiritual ineffectiveness. The man who is insincere enough to be puffed up by it is not far from judgment. But to return to the text. Paul wishes to be humble; he is content that men should take him as they find him, infirmities and all. He has that about him, too, and not unconnected with these high experiences, the very purpose of which is to keep him humble. If the text is correct,[102] he expresses himself with some embarrassment. "And by reason of the exceeding greatness of the revelations--wherefore, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch." The repetition of the last word shows where the emphasis lies: Paul has a deep and constant sense of the danger of spiritual pride, and he knows that he would fall into it unless a strong counter-pressure were kept up upon him. I do not feel called on to add another to the numberless disquisitions on Paul's thorn in the flesh. The resources of imagination having been exhausted, people are returning to the obvious. The thorn in the flesh[103] was something painful, which affected the Apostle's body; it was something in its nature purely physical, not a solicitation to any kind of sin, such as sensuality or pride, else he would not have ceased to pray for its removal; it was something terribly humbling, if not humiliating--an affection which might well have excited the contempt and loathing of those who beheld it (Gal. iv. 14, which probably refers to this subject); it had begun after, if not in consequence of, the rapture just described, and stood in a spiritual, if not a physical, relation to it; it was, if not chronic or periodic, at least recurrent; the Apostle knew that it would never leave him. What known malady, incident to human nature, fulfils all these conditions, it is not possible with perfect certainty to say. A considerable mass of competent opinion supports the idea that it must have been liability to epileptic seizures.[104] Such an infirmity Paul might have suffered under in common with men so great as Julius Cæsar and the first Napoleon, as Mahomet, King Alfred, and Peter the Great. But it does not quite satisfy the conditions. Epileptic attacks, if they occur with any frequency at all, invariably cause mental deterioration. Now, Paul distinctly suggests that the thorn was a very steady companion; and as his mind, in spite of it, grew year after year in the apprehension of the Christian revelation, so that his last thoughts are always his largest and best, the epileptic hypothesis has its difficulties like every other. Is it likely that a man who suffered