XXVIII.

Prov. xii. 26.

The righteous is more excellent than his neighbour.

THIS implies, that his neighbour is not righteous; for if they had both been righteous, there could have been no difference in point of excellence.

The word excellence implies general superiority: but, at present, I mean only to consider that superiority, which the righteous man enjoys over his unrighteous neighbour, in point of character and esteem.

However inclined men are to knavery themselves, they all like to deal with people of character; for religion is always supposed to be the best guard to honesty. When men of licentious

manners,

manners, therefore, laugh at the religious man, it is only with a view to take off the edge of obloquy from themselves, and to bring down his character to a level with their own. When things come to proof, and they have any dealings to settle, the righteous man is the person they wish to employ. In business of any kind, in which knavery may be practised, it is evident the righteous man (unless under some disqualification) is the man to be employed. The greatest knave would think the religion of his merchant, or his attorney, a great security to him. Perhaps, indeed, the knave, judging by himself, will consider the appearance of religion as hypocrisy. But this brings no discredit on the righteous man; because, if the knave had really believed him righteous, he would have employed him.

It is not however in business only, in which the righteous man is more excellent than his neighbour. Religion throws a glory round every character. The religious soldier, for instance, is a character in high esteem. Religion interferes with none of the duties of his profession, but gives a polish to them all. The

good

good centurion, Cornelius *, we have no reason to doubt, was as good an officer as any in the Italian band. How exemplary a part does the naval commander exhibit, who discourages vice in his ship, by his own example - the vice of swearing particularly, which is so prevalent; and enforces on his crew, as far as he can, all those duties of religion, which his country enjoins! The country gentleman too will always meet with high esteem, who, instead of a life of dissipation and attachment to his pleasures, spreads the example of a religious and useful life among his tenants and dependents.

As for the clergyman, he is out of the question. If he be an irreligious man, he is of all characters the most detestable.

* Acts, x. 1.

XXIX.

1 Tim. vi. 6.

Godliness, with contentment, is great gain.

WE have here the whole sum of human happiness, both here and hereafter, comprised in two words.

Contentment draws in all our unruly desires, which are the great disturbers of life- it makes us satisfied with what we have, which riches alone cannot doit roots out envy, anxious care, competitions, and other invaders of our quiet; and, in short, sets us at rest with the world. When godliness is added to contentment, the ladder reaches from earth to heaven. Our affections are purified, and our thoughts are expanded with the hopes of a blessed immortality. The result of this union between godliness and contentment is certainly great gain. What can be more? It is the gain both of heaven and earth.

XXX.

Luke, viii. 18.

Take heed how you hear.

THE Scriptures are the great source of all our religious knowledge. They are also the great source of all our religious errors. We are cautioned therefore to take care how we hear, or how we read, as we find we may imbibe error as well as truth. In short, the difficulties of Scripture seem to be among the means of a state of trial, and, like the other means of a state of trial, should continually exercise our diligence, integrity, and care.

Now, the most probable means of reading the Scripture with advantage is, constantly to attend to the general scope of it-not to particular passages. It is an attention chiefly to particular passages,