divine grace, the obligations which have now been investigated; let us look to our univerfal pattern, the Lord Jefus Chrift. Though the office which he came as man to execute was of the most public nature; though it conftrained him to move continually from village to village, from city to city; though in towns it enveloped him in overwhelming crowds, and even in deserts furrounded him with multitudes: how eminently was he diftinguished by quietnefs in every branch of his duty! He did not cry, nor ftrive, nor caufe his voice to be heard in the ftreet (i). How eminent alfo was his diligence in his proper work! He went about doing good, and healing all that were oppreffed of the Devil. He was conftantly about His Father's business. It was his meat to do the will of His Father that fent Him, and to finish His Father's work (j). all things He has given us an example, that we "fhould do as He has done (k). Would we follow his commandments? Let us walk in his steps. Would we reign with Him hereafter? Let us be conformed to His image here.

In

(i) Ifa. xlii. 2. (j) Acts, x. 38. Luke, ii. 49. John, iv. 34: (k) John, xiii. 15.

SER.

SERMON XVII.

ON PARTIALITY.

ACTS, vi, 1.

And in thofe Days, when the Number of the Difciples was multiplied, there arofe a Murmuring of the Grecians against the Hebrews, because their Widows were neglected in the daily Miniftration.

A

you,

faid

NEW commandment I give unto our Lord to the apostles on the evening before His death, that ye love one another: as I have loved you, that ye also love one another. By this fhall all men know that ye are my difciples, if ye have love one to another (a). Obedience to this commandment became an immediate and a distinguishing mark of the early Chriftians. Their fervent love for each other raifed the astonishment and the admiration of the heathen among whom they dwelt: and contributed to win the hearts of unbelievers to the religion of Chrift. One way in which this love fhewed itself was bountiful kind(a) John, xiii. 34, 35. Y 3

nefs

nefs to the diftreffed. No fooner had the preaching of Peter on the day of Pentecost been the means of converting three thousand fouls, than we learn that all that believed were together, and had all things common: and the richer among them fold their poffeffions and goods, and parted them to all men, as every man had need (b). Some time afterwards, when the number of Chriftians at Jerufalem was much enlarged, the multitude of them that believed were of one heart and of one foul: neither faid any of them that aught of the things which be poffeffed was his own; but they had all things common. And great grace was upon them all. Neither was there any among them that lacked for as many as were poffeffors of lands, or houfes, fold them, and brought the prices of the things that were fold, and laid them down at the Apostle's feet; and diftribution was made unto every man according as he had need (c). Wrong practices, however, or wrong feelings, refulting from that corruption of human nature which, even when brought under fubjection by divine grace, is always ftriving to recover its dominion over the heart, fpecdily began to take place with refpect to the diftribution of this charitable fund. There arofe a murmuring of the Grecians against the Hebrews, because (b) A&s, ii. 44, 45• (c) Acts, iv. 32-34.

their

their widows were neglected in the daily mis niftration. Thefe Grecians were Jews from foreign countries, who had come to Jerufalem, and had there been converted to Christianity. The Hebrews were native Jews refident in Judæa, who had also embraced the Gospel. As the principal part of the fund from which daily fupport was furnished to the poor had probably been contributed by the Hebrews'; it is also probable that the management and disposal of it might be left principally in their hands. The Grecians either perceived, or imagined, that the widows belonging to their body were not relieved equally with the widows of the Hebrews. They complained to the apoftles; and requested them to remedy the evil. The apoftles called together the whole affembly of Chriftians. And having publickly declared in the first place, that it would be entirely unreasonable and fruitless to expect that they themselves, to whom Chrift had committed the office of preaching the gof pel, fhould leave their special function of prayer and of the miniftry of the word in order to fuperintend the diftribution of provifions they defired the multitude to look out from among themselves seven men of honest report, and full of the Holy Ghost and

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and of wisdom, who might be folemnly appointed to have the charge of that bufinefs. This equitable and judicious proposal gave univerfal fatisfaction. Seven men were immediately chofen, and fet before the apostles; who when they had recommended these Deacons, for fo they were termed, to God by prayer, laid their hands upon them. From the names of the Deacons there is ground for concluding, that most of them were felected from among the Grecians. The evil was thus nipped in the bud. And there is no trace in the Scriptures of any future discontent having ever arisen on the fubject.

There are two prominent violations of Christian Morality, which this tranfaction may properly introduce to our confideration; Partiality, and Sufpicion. It is my purpose, under the permiffion of God, to investigate, them in two fucceffive discourses.

Partiality is the fin, against the indul gence of which we are now to feek inftruction.

If the larger proportion of the charitable, fund was contributed by the Hebrews; partiality to perfons of their own kindred or country would be likely to perfuade them, that the Hebrew widows were entitled to receive