pears in the generous act of selling his estate, to annex it to the fund, which the apostles were now raising for the regular and stated relief of poor Christians. We find him next engaged in the benevolent office of introducing Paul to the disciples at Jerusalem. When this Christian convert, soon after his conversion, attempted to associate with the disciples, "they were all afraid of him, and believed not that he was a disciple. But Barnabas," with that benevolence and kindness, for which he seems always to have been dis tinguished, "took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus." The extent of the benefit often rendered to an individual, and through him to the world, by one such seasonable act of kindness, performed by a good man, is incalculable.

In the next instance, Barnabas is presented to our view in the high character of an ambassador of Christ, employed on a very difficult, but most important mission. In Antioch, the capital of Syria, which for magnitude, situation, and other advantages, was the third city in the Roman empire,* there had recently been numerous conversions to the faith of Christ. The converts, made in this city, were the first fruits of the devout Gentiles out of Palestine, Of these converts there was formed a large Christian church, which was considered as the parent of the Gentile churches. In addition to these facts, chiefly collected from the sacred history, a credible historian† in

* See Benson's History of the first planting of the Christian Relig jon, I. 246.

↑ Josephus.

forms us, that there was a Jewish university in the city of Antioch. What a combination of great and good qualities ought that Christian minister to possess, who should be set for the defence of the gospel, in such a city! No sooner did the church at Jerusalem receive intelligence of the success of the gospel in this Syrian capital, than it sent forth Barnabas, as the person best qualified to confirm the young converts in the faith; and by his able ministrations, by his conciliating manners, and by his excellent spirit, to silence their adversaries, The event fully justified their choice. When Barnabas came to Antioch, and beheld the grace of God, manifested to the Christians in that city, he was glad, and exhorted them all, that with purpose of heart they would cleave to the Lord. The exhortation, from his mouth, was peculiarly graceful and energetic; for he was a good man, and full of the Holy Ghost, and of faith; and much people was added to the Lord.

In this amiable and excellent apostle, we discern some of the prominent traits of a good man. But this character requires a more particular delineation. A good man must not, for a moment, be imagined a phrase, to denote a perfect character. In an absolute sense there is but one good Being, that is God. There is not a just man upon earth, who doth good, and sinneth not. Imperfection belongs to all creatures, especially to the apostatę sinners of the human race.

When therefore any one of the sons of men is call. ed a good man, nothing more can be justly intended by the expression, than that he is prevalently, and habitually, a man of virtue and piety.

A good man has radically a holy temper. By the apostasy, the image of God in the human soul has

become polluted and defaced. The restoration of this image to its original purity and glory is the grand design of that redemption, which is revealed and proclaimed in the gospel. The very name of the Son of God was intended to express this design. Thou shalt call his name Jesus; for he shall save his people from their sins. This design the apostles of Christ, in conformity to the spirit of their Master's counsel and example, kept religiously in view. The doctrine of Paul was the doctrine of all the apostles: Our Saviour Jesus Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. The ac tual influence of the gospel, accompanied by the Holy Spirit, corresponds with the primary design of redemption. It recovers sinners, of the most vile and profligate character, to a holy temper. Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. The tendencies of the re

newed soul are turned from sin to holiness. The affections of every good man are supremely fixed on God, the holy and perfect Being, the source and the centre of all happiness. Whatever therefore is displeasing to God, is displeasing to him. He hates

vain thoughts; but cherishes such as are innocent, and especially such as are of a virtuous and holy tendency. He abhors even himself, so far as he discovers himself to be opposed to God and virtue, and repents as in dust and ashes. Conscious of deep depravity, and of daily transgression, he entertains abasing sentiments of himself; and, while he takes the lowest place at the footstool of God, he is humble in his intercourse with man. Instead of cher

ishing a persuasion, whether erroneous or just, of his own superiority to other men, he is habitually inclined to esteem others better than himself. He daily studies to regulate his appetites and passions; and desires, and prays, that every thought may be brought into captivity to the obedience of Christ. Such is the habitual temper of a good man. A holy disposition is radically fixed in his soul.

A good man lives habitually a holy life. It is only such a life, that can render it suitable to apply to any one this elevated name and character. Latent goodness there may be, which has no opportunity to manifest itself in visible acts. Such virtue, wher ever it exists, though unseen by any human eye, is seen, and will be finally approved, by the Judge of all the earth, But with no propriety can man call any one good, who does not, in his life, give visible proof of his integrity and piety. By their fruits, said the Saviour, ye shall know them. A good man out of the good treasure of the heart bringeth forth good things.

His piety toward God is discovered, by a reverential respect to his name, to his character, to his word, to his sabbaths, to his ordinances and laws; by a steady and devout performance of the duty of prayer, in the closet, in the family, and in the assembly of the saints; by a deep concern for the honour of God, and for the interests of his kingdom; and by a zealous and active endeavour to glorify him on the earth.

His benevolence toward man is discovered, by an habitual promptitude to rejoice with the cheerful, and to mourn with the sorrowful; by a readiness to forgive injuries, and to recompense good for evil; by a uniform aim to render to all their due, and to owe no

man any thing, but love; by doing good to all meri, as he has opportunity and ability; by treating the ac tions of men with candour, and their persons with respect; and by doing what in him lies to promote the temporal comfort, and the eternal happiness, of the great family of mankind. The good man is more than strictly righteous. Rectitude, in its common acceptation, is too low a standard for his virtue. He provides things honest,* or beautiful, not only in the sight of the Lord, but also in the sight of all men. He endeavours, not merely to maintain such a course of conduct, as shall be free from just cause of censure, but such a course, as shall merit commendation. Not satisfied with merely giving no occasion to the adversary to speak reproachfully, he is desirous by well doing to put to silence the ignorance of foolish men. Not content with the insignificant virtue of doing no dishonour to God and religion, he has a sacred ambition to let his light so shine before men, that they may see his good works, and glorify his Father who is

in heaven.

Deep is the origin of his moral virtue, and proportionably extensive is its influence. It arises not from a vague perception of the beauty of virtue; from a sense of honour; from the fear of shame; from the traditions of ancestors; from a Christian education; from the hope of reward; from the fear of punishment. It springs from no such shallow or precarious sources. It takes its rise from that well of water, which springs up into everlasting life. Yonder is the fount, fast by the throne of God. A cordial belief in God and in his Son Jesus Christ, and in the great

* xaλd, Rom. xii. 17. 2 Cor. viii. 21.