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When he addressed the declaration in the text to Felix, he was still labouring in his work, and exercising himself, as he affirms, to gain and to preserve the answer of a good conscience; and this, the declaration left as a last record of himself with Timothy, was the reward of that same faithful exercise. This was the answer of his conscience then, when labour was approaching to its end, and he was on the point of entering "into "that rest, which remaineth for the people of "God."

II. If then "the word of truth" has only been "divided rightly" now, it must be looked upon as proved, that it is clearly possible to join the answers of a good conscience both toward God and toward men. It is indeed a grievous thing, to be compelled to see how frequently the two are separated; but what it now concerns us to remember is, that they may be united. lesson to ourselves, in looking thus at the example of St. Paul, is simply that which forms the application of one of our Redeemer's parables; "and do thou likewise."

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But here a thought of this kind may occur. "It must be granted, all these things are very "true, and they are so recorded in the Scriptures,

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as has been described: but are they not too far

"removed from us, and from our sphere and "habits and our way of life in all respects, to be

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familiarly applied as an example to ourselves? "St. Paul, for instance, was a man endowed with supernatural gifts; he was no less than an Apostle, raised up and gifted with especial powers, for an extraordinary purpose; he had "been caught up into paradise, and heard unspeakable words, which it is not lawful for a

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man to utter*;—while we are only plain people, "with duties very different from his set before

us, and all our labours are but of an ordinary "and a private character; no other than the "work of all men, and of every day. How, "therefore, shall a special pattern like St. Paul's adapt itself to our case ?"

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Some thought like this may be allowed to be by no means an unnatural one, as a mere first thought on the question. And since the answer to be given to it is an answer that extends, in kind, to a just application by ourselves of all examples set before us in the Scripture history, it will be well to meet the question once for all.

In this and every case of like nature, our rule is one. We have to look, not to the letter, but

* 2 Cor. xii. 4.

to the spirit of the pattern thus exhibited; and we shall see that such objection as has been supposed is altogether without force. If we look only to St. Paul's circumstances—his birth, his nation, or his work; his gifts, his own particular trials, or the like points to these they are indeed most widely different from our own. Ages have passed on earth since his days; and these are things in which the flight of time, and all the changes of the world, make great differences. But if (as is befitting) we direct our thoughts to the Apostle's dispositions-to those appearances alone in him which shew the ways of human nature, influenced by the divine grace;-then he and we meet on the same foundation. Our nature is the same with his : the grace of God can never change. These, therefore, are the points for us to look to, and the example set is plain before us.

Look first, for instance, to those features of the Apostle's character and conduct, which have been noticed as more specially fitted to obtain divine favour; his piety-his faith and zeal-his deep devotedness to God and Christ. All these are qualities, which know no difference of time, or place, or circumstance', such as can either change

y Cf. Serm. VI. ad fin.

their nature, or our great obligation to desire and cultivate them. All these are, consequently, a direct example to ourselves. Our faith, our piety, our zeal, our love of Christ, should be the very same in kind which the Apostle's were. We serve the God whom he served; we trust in the Redeemer, whom he loved; we look for that same day of reckoning, which was the object of his faith and hope. That day will surely come; that Saviour still is found, alone, "the way, the truth, and the life;" with that Almighty Father no variableness, neither shadow of turning." What dispositions then were fitting in St. Paul toward them, the same are equally required in us.

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And just the same may be affirmed of the integrity of the Apostle, and his kindness: these selfsame qualities should also be in us, which were in him. That very kindness which he exercised among his brethren and companions, is just the same which we are called upon to exercise among ours. And can we doubt, that his integrity should now be practised by ourselves? How else are we to prove our honesty and uprightness, except by keeping to ourselves that answer of a good conscience, which (as we see) supported him; "Receive us; we have wronged

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no man, we have corrupted no man, we have "defrauded no man ?" Digest these things, and you will see that the example of St. Paul still serves as well to our own daily use, as it could do if he were living at this day among us, and was of our own name and nation.

The only point, of those which have been mentioned now, in which there is a noticeable difference, is that of industry; (though here, as it has been already said, it happens very remarkably, that the example set before us by the great Apostle extends to industry of every kind.) No doubt, however, there is quite a different field of labour and exertion open to a teacher of the Gospel, as St. Paul was, and to a man ordained to labour for subsistence with his own hands. But what then? Is it not so among ourselves, that there is this same sort of difference between the special work of one man's industry, and of another's? Some have to labour with the body; some, with the mind: to some, their industry consists in sheer work; to others, in a general activity, controlling and directing.

But differences such as these are immaterial. When they have been examined and considered rightly, it will be seen and felt, that the great principle of diligence is one, and only one, in all

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