I. And here perhaps our way will be most clearly seen, if we may first gain some distinct general impression-what are the sorts of disposition likely to increase respectively in favour with God and man. St. Paul's example shall be then applied to each, as we proceed, that it may be the more perceived how all the features of a Christian excellence were found in him.

Now, let me once again intreat that there be no misapprehension, as if it were intended to affirm or to imply that there are really two separate accounts of conscience, toward God and toward man, intirely distinct one from the other. No such thing. Let it be repeated, it is the love of God and man joined together, that makes a true Christian; and there are points of view, in which the two cannot be separated.

Thus, for example, on the one hand, the Christian who shall make a conscience of the greater duty, and rightly seek to love and serve God first of all things, will never fail to keep his reckoning clear throughout, since he who loveth God in truth will surely love his brother also “. Nor is it possible, upon the other hand, for any one to forfeit his good conscience with respect to men, without offending toward God at the same

с 1 John iv. 21.

time; since all evil, of whatever kind, is against God, and takes away the answer of a good conscience toward him. Whatever wrong we do unto our brethren, God sees it; the Son of God (we are assured) feels it, and looks on it as done unto himself. Read but his own divine words in the twenty-fifth chapter of St. Matthew's Gospel, and this will be too plain for just dispute.

But, though this be most surely true, it yet is also true-in reference to people's practice-that there are many, who will take some pains to keep a conscience void of offence toward their fellow men, who will take none-and do take nonebeyond this lesser reckoning; although it must be seen to be by infinite degrees the lower branch of Christian obligation, if it were either wise or necessary to compare the two together. It is too palpable a truth, that there are thousands held in fair esteem in this their present generation, (and justly held, perhaps, as members of society,) who think not of the honour and remembrances especially due to God. And it may therefore help the understanding, to divide our thoughts upon the subject so far, as that we may obtain distinct notions what are the sorts of disposition more peculiarly acceptable to God, as well as those held honest in the sight of men.

To take the lower branch of this division first, we will begin with mentioning some two or three among the dispositions which may be judged of more particular tendency to gain the favour of

men.

§. 1. Now here, what can we place before integrity, or (if the term be plainer) honesty? Most certainly, men give their favour and their word of approbation to an honest man. Is it not so? Ask almost any one a neighbour's character, and if it can with any sort of reason so be said, you will in almost every instance hear it mentioned as a first good word on his behalf, that he is reckoned honest. It is not to the purpose, that such praise is often given where it is insufficiently deserved. If only it be true in fact, that such is commonly the readiest word of praise which men will speak one of another, that is the point which here concerns us. That is enough to show, that honesty is one among the foremost qualities which cause a person to increase in favour with his fellows.

§. 2. Again; the qualities by which men prosper in the world are of this same description. Such are an independent thriftiness, and industry, and every kind of cleverness or pains by which men flourish in their several callings. We find it

said above two thousand years ago,

"So long as

"thou doest well unto thyself, men will speak "good of thee." If this was true at that day, is it not true still? is it not the case, that men have words of commendation ready now for the industrious, or the frugal, who do well unto themselves by diligent exertions, and keep themselves in every way from being burthensome to others? I do not know what can be looked upon as clear, if this be not so. These then are other qualities which are approved of men.

§. 3. Once more-to take another branch of qualities which men will equally consent to praise, of quite a different stamp from the foregoing—all kindness, and civility, and courtesy, are dispositions which increase in favour with the world, as surely as those excellent gifts of industry and of integrity. Proof need not be advanced of this; who has not known and felt the truth of it?

These, then, may serve as samples of the qualities and dispositions which may be judged peculiarly likely to increase in favour with men.

Now, were these dispositions found in the Apostle, and brought to exercise by him, so that we may most surely reckon them among the graces which he considered necessary to the per

Psalm xlix. 18.

fectness of Christian character? Judge for yourselves.

§. 1. If he had not felt strong upon the first of these three points, and exercised in the essential graces of integrity and honesty, would he have made appeal to his Corinthian flock (beset, too, and opposed, and grievously misrepresented as he was, at Corinth, at the time) in terms like these; "Receive us; we have wronged no man, we "have corrupted no man, we have defrauded no

66

man ?" But take a more specific proof from his Epistle to Philemon. If thou count me a "partner, receive him (Onesimus) as myself. If "he hath wronged thee, or oweth thee aught,

put that on mine account; I Paul have written "it with mine own hand, I will repay it; albeit "I do not say to thee how thou owest unto me,

even thine own self besides h." Or if we be not willing to receive from the Apostle this witness of himself, without some act recorded by another tending to confirm the evidence, we need but turn to the concluding verses of the chapter from which the text is taken. It would indeed be a perverse disputing, to doubt that Felix, the governor, must have distinctly found he had to do with an accused person of most fearless h Ver. 17-19.

2 Cor. vii. 2.