Gallio's indifference.
It is a singular thing that altogether unworthy ideas should have been associated in Christian minds with this man Gallio. He is known to have been the brother of Seneca, and a man of singular amiability of character. "Seneca dedicated to him two treatises on Anger and the Blessed Life; and the kindliness of his nature made him a general favorite. He was everybody's 'Dulcis Gallio,' was praised by his brother for his disinterestedness and calmness of temper, as one who was loved much even by those who had but little capacity for loving.' "F.W. Robertson remarks on the expression, "Gallio cared for none of those things;" "that is, he took no notice of them, he would not interfere. He was, perhaps, even glad that a kind of wild, irregular justice was administered to one Sosthenes, who had been foremost in bringing an unjust charge. So that instead of Gallio being, as commentators make him, a sort of type of religious lukewarmness, he is really a specimen of an upright Roman magistrate." But a careful judgment of the incidents which bring Gallio before us leaves the impression that the general idea of his character is in great measure the correct one; his easy-going gentleness was only too likely to lead him to connive at wrong-doings, and fail adequately to punish wrong-doers. From the narrative we may learn such things as these—
I. SOME THINGS ARE BEST TREATED WITH CONTEMPT. In life we often meet with difficulties which are made by treating trifling matters seriously.
1. Certain forms of opposition to Christian truth are best "left alone." They grow into importance by being treated as if they were serious.
2. Officious and intermeddling persons are best treated with a quiet scorn; by making much of them utterly incompetent persona are lifted into positions for which they are wholly unfitted. In the practical relations of society and of the Church there is a mission for burnout, satire, and even scorn; and in the use of such weapons we have the example of St. Paul. But it is manifest that such weapons are dangerous, and may only be used with due caution and reserve.
II. RELIGIOUS QUARRELS MAY OFTEN WISELY BE TREATED WITH CONTEMPT. The disputes and contentions which arise in religious communities seldom bear relation to principle; they usually come from petty misunderstandings, or aroused personal feeling. Mischief comes by fostering them, giving them importance, and letting them develop their evil influence. There is often needed, in religious associations, the strong firm ruler who, like Gallio, will refuse to hear miserable contentions about words and names, or to heed the reports of slanderers and backbiters. It is seldom found possible to heal religious quarrels, and it is practically wiser to treat them as we treat spreading diseases—stamp them out, by the refusal to recognize them. Let them die out; and this they will surely do if we take care not to fan the flame.
III. THE CLAIMS OF RELIGIOUS TRUTH AND DUTY MAY NEVER BE SET ASIDE WITH CONTEMPT. Whoever may present them, udder whatever circumstances they may be presented, they demand our attention, our calm, careful consideration. Nothing of truth may we leave alone, whether it be old truth set before us with a new vividness and force, or new truth which is apparently opposed to all our prejudices. All truth comes to us with a "Thus saith the Lord;" and, as God's voice to us, we dare not be indifferent, much less may we be contemptuous. Show what truths and duties may come before us; apply especially to the gospel offer; press the demand for immediate attention on this ground, "It is not a vain thing for you; it is your life."—R.T.