character, or religious state, drawn in grandeur of style, and eastern drefs. A rule, when understood, as profitable for the loweft Chriftian, as for the monarch on the throne.

The text may be literally rendered, a fining pot for filver, and a furnace for gold, and a man to the mouth of his praise. The moral inftruction here defigned, may thus be expreffed-The conduct of men, in regard of their praise, may be as fure trial, of their moral and reli- ' gious character, as the fining pot is of filver, and the furnace of gold, Since this is evidently defigned for religious inftruction, in a virtuous and holy life, or reproof to the ungodly, it becomes neceffary to determine with precifion what the writer intended by a man's praife, and what will be the conduct of perfons of different moral characters upon the bestowment of their praise. The reafon alfo, why praise has this different effect on perfons of different moral characters-Whence the certainty of this rule will appear.

By praise understand, not the plaudit of individuals, or of the multitude, for actions which they, and all who hear, judge highly unworthy of commendation, spoken in the tone of farcaftic irony. This may have as different effect upon perfons, as they have different conceptions. Some are confounded by it; others held in fu fpence whether it were defigned for raillery, or applause." Others may be filled with refentment, thinking the mantle of charity much more divine than fuch coals of ju niper.

Neither by praise are we to understand, that given by mistake, as when another's conduct is ignorantly, yet innocently afcribed to us, with the praife of his commend-able behaviour. Perfons confcious fuch praise belongs not to them, are not tried by it. The text faith not, fo is a man to another's praife.

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By a man's praise, we are to understand real unfeigned praise, bestowed for actions or conduct commendable in the fight of men, useful to community. Many actions are materially good, which, however, proceed not from an heart right with God.

Were no other than fuch ever made the fubject-matter of praise, there had been no ground for this refined rule of trial-no praife of men, without the concurrent praise of God; unless by mere mistake, which comes not within the meaning of this rule. Praise may be given by men for actions which may not receive, Well done good and faithful fervant, from the Righteous Judge. The Lord feeth not as man feeth; for man looketh on the outward appearance, but the Lord looketh on the heart. Praise for actions, which have a beneficent aspect on community, answers valuable purposes; but if a man's praise, for such actions only as are virtuous, ferve as the fining pot for filver, and the furnace for gold, fondness of the praise of men, would be one of the best evidences of a right to enter in through the gates into the city; which yet is so far from being an evidence of a right to the tree of life, that it becomes, in fome inftances, an effectual hindrance to faith in Jefus Chrift. How can ye believe, which receive bonour one of another, and feek not the honour that cometh from God only? All of us, then, whether godly or ungodly, may have our praise, which, afcribed to us, will have the fame effect as the fining pot has on metals which have the appearance of filver, and the furnace on those which have the appearance of gold. Therefore, to obferve how a man is to his praise, is a matter of serious importance to every foul of man.

Let us, therefore, confider the conduct of perfons of different moral characters, when their praise is given them. Behold a perfon of real unfeigned piety, under

the

the bestowment of his praise due from men. His praise refines him, as the fining pot does filver; renders him thankful to God for a good name among men. Gratitude first lifts up his foul to God; for a good name is better than precious ointment. He receives it as a talent beftowed, whereby he is enabled to do more fervice for God, and become more extenfively useful to mankind, He is animated in his labours, he becomes more zealous in the cause of truth, that his talent be not wrapped in a napkin. He becomes ftudious to behave wifely in the fear of God, that he may be the subject of that blessed fentence, Well done good and faithful fervant. Praise to a righteous foul will render it seriously inquifitive, whether its conduct really deferves praife-the praise not of men only, but of God also. Such will improve the praise of men bestowed on them, to render them more emulous of that praise infinitely more precious. He is a few, which is one inwardly; and circumcifion is that of the heart, in the fpirit, and not in the letter; whofe praise is not of men, but of God. Praise bestowed on the righteous produces humility. Senfible that great imperfections attend their best services, even fuch as men may applaud; they yet remember, when they have done all, they are but unprofit able fervants. Such fear, left the praise of men should move them from their guard, make them vain in the fight of God, and render them undeserving his favour. Praise therefore renders them more watchful against every thing which might give just offence to God or man. Their defire and prayer to God is, that their path may fbine more and more unto the perfect day.

Praise renders the righteous respectful toward thofe who bestow it. True gratitude is found in God's children, if any where among men. Gracious fouls rejoice to requite a kind difpofition toward them. In an evil world,

By a man's praise, we are to understand real unfeigned praise, bestowed for actions or conduct commendable in the fight of men, ufeful to community. Many actions are materially good, which, however, proceed not from an heart right with God.

Were no other than fuch ever made the fubject-matter of praise, there had been no ground for this refined rule of trial-no praise of men, without the concurrent praise of God; unless by mere mistake, which comes not within the meaning of this rule. Praise may be given by men for actions which may not receive, Well done good and faithful fervant, from the Righteous Judge. The Lord feeth not as man feeth; for man looketh on the outward appearance, but the Lord looketh on the heart. Praise for actions, which have a beneficent aspect on community, answers valuable purposes; but if a man's praise, for such actions only as are virtuous, serve as the fining pot for filver, and the furnace for gold, fondness of the praise of men, would be one of the best evidences of a right to enter in through the gates into the city; which yet is so far from being an evidence of a right to the tree of life, that it becomes, in fome inftances, an effectual hindrance to faith in Jefus Chrift. How can ye believe, which receive bonour one of another, and feek not the honour that cometh from God only? All of us, then, whether godly or ungodly, may have our praise, which, afcribed to us, will have the fame effect as the fining pot has on metals which bave the appearance of filver, and the furnace on those which have the appearance of gold. Therefore, to observe how a man is to his praise, is a matter of serious importance to every foul of man.

Let us, therefore, confider the conduct of perfons of different moral characters, when their praife is given them. Behold a perfon of real unfeigned piety, under

the

the bestowment of his praise due from men. His praise refines him, as the fining pot does filver; renders him thankful to God for a good name among men: Gratitude first lifts up his foul to God; for a good name is better than precious ointment. He receives it as a talent beftowed, whereby he is enabled to do more fervice for God, and become more extenfively useful to mankind, He is animated in his labours, he becomes more zealous in the cause of truth, that his talent be not wrapped in a napkin. He becomes ftudious to behave wifely in the fear of God, that he may be the fubject of that bleffed fentence, Well done good and faithful fervant. Praise to a righteous foul will render it seriously inquifitive, whether its conduct really deserves praise-the praise not of men only, but of God alfo. Such will improve the praise of men bestowed on them, to render them more emulous of that praise infinitely more precious. He is a Jew, which is one inwardly; and circumcifion is that of the heart, in the fpirit, and not in the letter; whose praise is not of men, but of God. Praise bestowed on the righteous produces humility. Senfible that great imperfections attend their best services, even fuch as men may applaud; they yet remember, when they have done all, they are but unprofit able fervants. Such fear, left the praise of men should move them from their guard, make them vain in the fight of God, and render them undeserving his favour. Praise therefore renders them more watchful against every thing which might give just offence to God or man. Their defire and prayer to God is, that their path may Shine more and more unto the perfect day.

Praise renders the righteous respectful toward those who bestow it. True gratitude is found in God's children, if any where among men. Gracious fouls rejoice to requite a kind difpofition toward them. In an evil world,

where