I. When men would give an advantageous idea of their moral character, they usually express this design, either, 1. By representing or insinuating their superior worth und virtue: Or, 2. By suppressing or palliating what may render it suspected: Or, 3. lastly, By dwelling on such topics, and in such a manner, as may give occasion to others to think well of their moral qualities.

Let us try the Apostolic writings by each of

these marks.

1. The first way that men take to illustrate their moral character, is, By representing, or insinuating their worth and virtue, on all occasions.

Consider those apologists for themselves, who have left us memoirs of their own lives. You will find, in most of these, an ambitious display of those moral virtues, by which they desire to be distinguished. They lose no opportunity of setting forth the purity of their designs, and the integrity of their practice. The rest, may do this with less pomp and affectation: they may preserve a modesty in the language, and a decent reserve in the air and cast, of their narration. Still, the same purpose is discoverable in all these writers, whether they

openly proclaim, or nicely suggest and insinuate their own importance. When men are actuated with a strong desire of appearing in the fairest light to others, it unavoidably breaks out in some shape or other, and all the indirect ways of address cannot conceal it from the intelligent observer.

We have a great example in two, the most extraordinary persons of the pagan world, I mean, XENOPHON, and JULIUS CÆSAR. These admired men thought fit to record their own acts and atchievements; and have done it with that air of neglect and unpretending simplicity, which has been the wonder of mankind. Yet, through all this apparent indifference, every one sees the real drift of these elaborate volumes: every one sees, that they are composed in such a way as to excite the highest opinion, not of their ability in the art of war only, but of the justice, generosity, benevolence, in short, the moral qualities of their respective authors. It evidently appears that they designed to be their own panegyrists; though none but such men could have executed that design, in so inoffensive and successful a manner.

But now, if we turn to the sacred writers, we shall find no traces of their preaching themselves, in this respect. These plain fishermen

tell their story unambitiously, and without art; or, if we call it art, it is such an one as Greece and Rome had never been able to put in practice. No exaggerations of what may be thought praise-worthy in themselves: no oblique encomiums on their own best qualities or actions: no complacent airs in the recital of what may reflect honour on their own characters: no studied reserve and refinement in the turn and language of their history.

If there be any virtue, which we may suppose them more than commonly anxious to arrogate to themselves, any moral quality, in which they would shine out to the observation of others, what more likely than an unshaken fidelity to their Master? that Master, whom they made it their glory, their sole glory, as the Text speaks, to preach? Yet they are so far from respecting their own credit in this particular, that they relate their own infirmities and miscarriages; they acknowledge how wavering and precarious their faith was; nay, they tell us that, in his last distresses, they all forsook him, and fleda.

2. This last circumstance reminds us of the next artifice which men employ to set off their

a Matth. xxvi. 56.

moral character, that of suppressing or palliating whatever may render it suspected.

As accomplished persons, as the great men, before mentioned, were, can we doubt that many exceptionable steps were taken by them in the affairs, they managed: that, on some occasions, their prudence failed them, and their virtue, on others; that their counsels and measures were conducted, at times, with too little honesty, or too much passion? Yet, you will in vain look for any thing of this sort in their large and particular histories. All is candid and fair, judicious and well advised: every thing speaks the virtuous man, and able commander. The obnoxious passages are either suppressed, or they are turned in such a way as to do honour to their Relaters.

Or, take another instance. When Cicero had offended against the capital law of his moral code, that, which enjoined the love of his country, first, by his backwardness to join the camp of Pompey, and, afterwards, by his prompt submission to the tyranny of Cæsar, What is the conduct of the illustrious Roman patriot, on this pressing occasion? Does he frankly condemn these false steps, or does he content himself with a simple relation of them?

Neither of these things: He softens and disguises the truth; he employs all his wit and eloquence to palliate this inglorious desertion of his principles, to himself and others.

I might add many other examples. But ye see, in these, a striking contrast to the ingenuity of the sacred writers. They study no Jarts of evasion or concealment. They proclaim their own faults, and even vices, to all the world. One, acknowledges himself to have been a furious bigot, a persecutor, and blasphemerb: Another, relates his own cowardice, ingratitude, and treachery. There is nothing like a concert between them to cover each other's defects: They expose the vindictive zeal of oned; the intolerant spirit of others; the selfish intrigues of all f. In a word, they give up their moral character to the scorn and censure of their readers, and appear solicitous for nothing but the honour of their Master-They preach not themselves, but the Lord Jesus Christ,

But ye will say, this apparent candour was the most consummate art; and that they confessed some obnoxious passages in their lives,

b. St. Paul. 1 Cor. xv. 9.

c St. Peter. Mark xiv. 71. d Luke xxii. 51. e Luke ix. 54, f Luke ix. 46.