Chapter XXIV: Part 24

Yet I will own there are seasons, when the obstinate and the assuming disputant should be made to feel the force of an argument, by displaying it in its victorious and triumphant colours: But this is seldom to be practised, so as to insult the opposite party, except in cases where they have shewn a haughty and insufferable insolence. Some persons perhaps can hardly be taught humility without being severely humbled; and yet where there is need of this chastisement, I had rather any other hand should be employed in it than mine.

IV. Meekness is another of the lovely graces. This is contrary to wrath and malice, and all the angry passions, as humility stands in opposition to pride. As there are generally some secret workings of pride in the heart, when a man gives indulgence to his wrathful passions; so where a person has thoroughly learned the practice of humility, the grace of meekness is easily attained, and indeed it seems to be a necessary consequent of it.

How lovely is the character of a man, who can hear himself censured and reviled, without reviling again! Who can sustain repeated affronts, without kindling into flame and fury. Who has learned to bear injuries from his fellow-creatures, and yet withhold himself from meditating revenge! He can sit and hear a strong opposition made to his sentiments, without conceiving an affront: He can bear to be contradicted without resenting: And as he never loves to give offence to any man, so neither is he presently offended. It is only the more peevish and feeble pieces of human nature, that are ready to take offence at trifles, and many times they make their own foolish jealousies a sufficient ground for their indignation.

We cannot expect to pass through the world, and find every thing peaceful and pleasant in it. All men will not be of our mind, nor agree to promote our interest. There are savages in this wilderness, which lies in our way to the heavenly Canaan; and we must sometimes hear them roar against us. Divine courage will enable us to walk onward without fear, and meekness will teach us to pass by without resenting. We should learn to feel many a spark of angry fire falling upon us, from the tongues of others, and yet our hearts should not be like tinder ready to catch the flame, and to return the blaze. The meek christian, at such a season, possesses his soul in patience, as good David did, when Shimei sent his malice and his curses after him: The saint at that time was in an humble temper, and said, _Let Shimei curse_. We should not _render evil for evil_, but according to the sacred direction of scripture, endeavour to _overcome evil with good_; Rom. xii. 21.

Anger is not utterly forbidden to the christian; yet happy is he that has the least occasion for it. In Eph. iv. 26. the apostle gives this rule: _Be ye angry, and sin not._ As if he would have said, when the affairs of life seem to require a just resentment and anger, look upon it as a dangerous moment, and watch against a sinful excess. Let us never give a wild loose to our wrath, but always hold the reins of government with a strong hand, lest it break out into forbidden mischief. When we give ourselves leave to be offended, let the anger appear to be directed against the sin of the offender, if possible, more than against his person.

Let our anger be well-timed, both as to the season and the length of it. The seasons of it should be very uncommon; a christian should seldom awaken his anger, and the continuance of it must be very short. _Let not the sun go down upon your wrath, nor give place to the devil_; Eph. iv. 26, 27. The long sullen resentment which is practised by some persons, carried on from day to day with a gloomy silence, and now and then venting itself in a spiteful word, or a sly reproach, is by no means becoming the name and spirit of a christian. This is _giving place to the devil_, and making room for him to lodge in our hearts. This is as much contrary to meekness, as a short and sudden fury is, and perhaps carries in it a guilt more aggravated in the sight of God.

Yet neither should our anger indulge itself in loud and noisy practises, nor fill the house with a brawling sound. _It is better to dwell in a corner of the house-top, than to cohabit in a palace with such a brawling companion of life_; Prov. xxi. 9. And the wise man has repeated it again in the xxv. chapter, as a matter worthy of a double notice. St. Paul forbids this practice to the Ephesians: _Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice_; Eph. iv. 31.

Nor should our resentments carry us to any cruel practices. The word of God spends its curses upon such sort of anger; Gen. xlix. 7. _Cursed be the wrath of Simeon, for it was fierce, and the anger of Levi, for it was cruel._ You know what mischiefs it hurried them into, even to foul treachery and murder, and the destruction of a whole country. The grace of meekness is an enemy to all these practices, and a happy preservative from them.

V. Patience is a lovely virtue. I am not now speaking of that religious exercise of it, which consists in a humble submission to the providences of God, without repining at his hand, or sending up our murmurs against heaven; but a patient conduct to our fellow-creatures, is the thing which I chiefly design here to recommend.

When some persons stand in need of any of the necessaries or conveniences of life, they must be supplied first, they can brook no delay; let all the world stand by waiting till they are served; and their anger is quickly kindled if their affairs are not dispatched in a moment. They make no allowances for the necessities or conveniences of others; nor for the various accidents that attend human life, which may stop the speed of the most diligent servant, and constrain him unwillingly to delay his message or his work. But the patient christian considers all things; desires but his share of the attendance of his fellow-creatures, and waits without clamour till the proper season. He makes wise and kind allowances for every incident of life that may give just occasion to a delay; and gains the love of all that are about him by his most engaging carriage.

How lovely is it to see a teacher waiting upon those that are slow of understanding, and taking due time and pains to make the learner conceive what he means, without upbraiding him with his weakness, or reproaching him with the names of stupid and senseless? This is to imitate God, the God of long suffering and patience, _Who giveth wisdom to all that ask, and upbraideth not_; James i. 5. The patient man attends and waits upon those that are slow of speech, and hears an argument fully proposed before he makes his reply. This is an honourable and lovely character; _But he that answereth a matter before he heareth it, it is folly and shame unto him_; Prov. xviii. 13. Perhaps he is utterly mistaken in the objection which his friend was going to make, then he is justly put to the blush for his folly and impatience.

The virtue of patience teaches us to be calm and easy toward our fellow-creatures, while we sustain sharp and continued afflictions from the hand of God. It is the unhappy conduct of some christians, that when the great God puts them under any sore trial or chastisement, they are angry with all their friends around them, and scatter abroad their discontents in the family, and many times make them fall heaviest upon their most intimate friends. If one were to search this matter to the bottom, we should find the spring of it is an impatience at the sovereign hand of God; but because their christianity forbids them to vent their uneasiness at heaven, they divert the stream of their resentment, and make their fellow-creatures feel it: So a piece of unripe fruit pressed with a heavy weight from above, scatters its sour juice on every thing that stands near it, and gives a just emblem of the impatient christian.

But what a lovely sight is it to behold a person burdened with many sorrows, and perhaps his flesh upon him has pain and anguish, while his soul mourns within him; yet his passions are calm; he possesses his spirit in patience, he takes kindly all the relief that his friends attempt to afford him, nor does he give them any grief or uneasiness but what they feel through the force of mere sympathy and compassion? Thus, even in the midst of calamities, he knits the hearts of his friends faster to himself, and lays greater obligations upon their love by so lovely and divine a conduct under the weight of his heavy sorrows.

VI. Love to mankind in the various branches of it, is a most lovely quality, and well becomes a christian.

Should I speak of love in the heart, which ever thinks the best concerning others, and wishes and seeks their welfare and happiness: Should I speak of it as it works on the tongue, and appears in all friendly language, whether the object be present or afar off: Should I describe it as it discovers itself in the hand of assistance and bounty, to relieve the poor and helpless: Each of these would yield sufficient matter for a whole discourse; and this grace would appear lovely in all its forms. It is a pain to my thoughts to omit it here: Methinks I can hardly tell how to let it go without large encomiums: Nor could I prevail with myself to pass it over now with so brief a mention, if I did not design to employ an hour or two on this subject hereafter.

[The Second Part of this Sermon.]

I proceed to shew how the very light of nature recommends every agreeable and obliging character; every lovely quality that is found among mankind; and reason exhorts us to the acquirement and practice of it.

I. Our own interest directs us to it. It is a natural good quality, and a most useful thing to desire the love of others, to seek the favour of our fellow-creatures. It is a very lawful ambition to covet the good-will of those with whom we converse; and to pursue such practices as may procure us a place in their good opinion and friendship. We who are born for society, must naturally desire to stand well with mankind; and that our neighbours should wish our welfare, should treat us with decency, and civility, and love; should assist our interest, and do us good when we stand in need of them: And if so, then the rule of justice obliges us to practise the same towards them, which we desire they should practise towards us. The more we exercise of _humility_, _meekness_, _patience_, _charity_, and _good-will_ towards our neighbours, the more reason have we to expect the same returns of a lovely carriage from them. And it is no small advantage in life, for a person to be much beloved. When he falls under sudden distresses, every man is ready to relieve him, when he meets with perplexing difficulties he has the ready assistance of multitudes at his command, because he hath many lovers.

II. It is a most generous character, and the sign of a great and good soul, to delight to please those with whom we converse. It is a lovely sight to behold a person solicitous to make all around about him easy and happy. Such amiable souls as these it is a frequent practice, and a pleasure to them, to contradict, their own natural inclinations, in order to serve the desires, or the interest of their friends. Happy temper! that finds so much satisfaction in this self-denial, that the very virtue loses its name, and it becomes but another sort of self-pleasing. Such persons are in pain, when they find their friends hard to be pleased, and they suffer sometimes too much uneasiness in themselves, because of the perverse humours of those they converse with. This uneasiness indeed may arise to a criminal excess, but the spring of it has something amiable. I could wish every soul of us would learn a lovely carriage. For,

III. It makes us resemble God himself. And yet there are some that will be selfish and churlish, that will practise the furious or the peevish passions, through some reigning principle of pride, or covetousness, impatience, or envy. There are some that delight in vexing their fellow-creatures, and in giving them torment and pain. Part of these qualities make us a-kin to brutes of the worser kind, when we take care of none but self, and are regardless of neighbour’s welfare. “If self be healthy and rich, easy and honoured, it is no matter though the rest of the world sustain sickness, and poverty, and scandal.” Others of these unlovely characters approach nearer to the spirit of the devil, who takes delight in torturing his fellow-creatures, and doing what mischief he can amongst men.

But it is a God-like temper to take a sweet satisfaction in diffusing our goodness, and in pleasing and in serving all that are near us. _Let us then be followers of God as dear children_; Eph. v. i. He is the original beauty, he is the loveliest and the best of beings. To be good, and to do good, is a divine perfection, and let us remember it is a perfection that may be imitated too. _He causes his sun to rise, and his rain to fall on the just and on the unjust, and fills the hearts_ even of the evil as well as the good _with food and gladness_, when he _gives them fruitful seasons_; Acts xiv. 17. Let us not dare then to be rough and quarrelsome, and sullen, and ill-natured, while we profess to be his offspring. Let there be something lovely in our whole temper and conduct, while we pretend to be imitators of the God of love. And does the light of nature furnish us with all these motives for a lovely carriage? then surely the light of scripture enforces them all. The gospel obliges christians to this practice by much stronger arguments, and it lays on us more substantial obligations.

I. The blessed and ever glorious Trinity, the Father, the Son and the Holy Spirit, give us in the gospel a divine example of this practice. Has God, the great and glorious God, manifested a lovely conduct in his works of creation, and his ways of providence; how much more glorious a pattern has he set us in the transactions of his redeeming love! What condescension hath he here shewn! What gentleness! what patience and forbearance! what forgiveness! what infinite and endless discoveries of grace has he made in his gospel! _God the Father reconciling the world to himself by Jesus Christ_, has a peculiar sweetness of aspect and most amiable appearance. Here every christian beholds him such as he revealed himself to Moses, when he caused his _glory to pass before him_; Ex. xxxiv. 6. _The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth_, &c. The Son of God stooping down to take flesh and blood upon him, made the most amiable figure in the universe. Even in his glorious and triumphant state in heaven, he is represented by a _lamb that was slain_, an emblem of meekness and innocence. And if ever the blessed Spirit appeared in the shape of any living creature, it was in the _form of a dove_, a lovely and gentle animal. Thus the blessed Trinity conspire to teach us this amiable and divine carriage.

II. The Son of God incarnate has brought a lovely pattern of this practice nearer to us in his whole deportment on earth. I cannot part with the most graceful example of our Lord Jesus Christ with a slight notice. He came into this world partly with a design to become our pattern in every virtue, and in every grace. Let us turn our eyes towards him in all the circumstances and behaviours of life, and he will ever appear, as he is in himself, the _chiefest of ten thousands, and altogether lovely_. Let us take a survey of him under those several particulars, in which an amiable carriage has been described.

Is prudence a lovely virtue? How perfectly wise was the conduct of our Lord! How carefully did he attend to the circumstances of time and place, while he dwelt among mankind! How happily did he suit his conversation to his company! How wisely did he derive his divine discourses from the daily occurrences of life! How admirably did he distribute his benefits according to the various necessities of men! So that the unprejudiced world pronounced concerning him, _He has done all things well_. Shall we be rash and foolish, fickle and imprudent, and live at random in our words and our works, when we have so divine a pattern of prudence before us in the history of the gospel?

Is moderation another lovely character, and a peace-maker an amiable title? Such was our blessed Lord, and such should his followers be. How glorious a sight is it to behold the Son of God coming down from heaven to be a mediator betwixt his offended Father and his offending creatures! to reconcile heaven and earth together, and rather than fail in this attempt, he gladly exposed himself to shame and death, and made a cement of everlasting friendship betwixt God and man with his own blood. Shall we, who are reconciled by such amazing transactions, quarrel with each other for trifles, and form ourselves into parties for rage, and strife, and hatred, and yet profess the name of the great reconciler! Are we not commanded to _follow peace with all men, as far as possible_, with the security of our holiness and peace with God? And how can we otherwise hope to be the subjects and favourites of the Prince of peace?

Is humility another part of an amiable character? Who was ever humble as the Son of God? _The brightness of his Father’s glory, and the express image of his person, who emptied himself, and took upon him the form of a servant, and was made in the likeness of men, and humbled himself yet lower, even to the death of the cross_, and to the dust of the grave; Phil. ii. 6-9. Therefore the Father loved him, and the Father exalted him. This is the man, the God-man, who calls us to the practice of this virtue; _Learn of me_, says he, _for I am meek and lowly, and ye shall find rest for your souls_; Mat. xi. 29. What folly and madness is it for dust and ashes to be proud, when God’s own Son was humble? And he gives us a noble instance to assure us that humility is a lovely quality: When the rich young man in the gospel came and kneeled before him to ask his advice, _Jesus looked upon him and loved him_; and would have left it upon record in his word, that there was something lovely in a modest and humble carriage, even where the saving grace of God was wanting: Mark x. 21.

Meekness and patience are the next things I mentioned, that go to make up the character of a lovely person. But who was meek as the Son of God is? What affronts did he endure even while he was inviting sinners in the most affecting language to their own eternal happiness? What shameful mockery did he sustain? What loads of malicious and infamous blasphemy? But _when he was reviled, he reviled not again_; 1 Pet. ii. 23. _as a sheep before her shearer is dumb, so opened he not his mouth_; Is. liii. 7. O when shall we learn to imitate our blessed Lord, and forbear and forgive as he did.

How was his patience tried to the utmost? And that not only in the fruitless and thankless labours of his life among a cruel and insolent race of men, but in the approaches of his bloody death. When the blessed Redeemer lay agonizing in the garden, or hung bleeding on the cross, to see him oppressed with the weight of the wrath of God due to our sins, conflicting with the rage of devils, forsaken by his friends, and surrounded with the profane insults of barbarous men: What a mournful and moving spectacle! And yet there is something divinely amiable in it, to behold him all over calm and patient, and meditating immortal and forgiving love. What unworthy followers are we of the blessed Jesus, _the Lamb that was slain_, when upon every occasion we take fire, and break out into an impatient fury?

But if I should enter upon the last instance of a lovely character, and begin the mention of love, how far beyond all example, and beyond all description, is the love of our Lord Jesus! How tender were the compassions of his heart! How extensive the benevolence of his soul! What melting language of love dropped from his lips hourly! And how were his mortal and immortal powers employed in procuring infinite blessings for sinful men, in distributing them amongst the rebellious! O that we could learn to think, and speak, and act like our blessed Saviour whose life and whose death was a rich and various scene of divine and human love!

III. I might draw further arguments from the examples, and from the writings of the apostles and holy men in the primitive days of christianity; when they were all of one heart and one soul, and did every thing to please and serve their fellow-christians. I would mention the epistles of St. John; what a divine spirit of love breathes in them! But next to our Lord Jesus, I should rather turn your eyes and thoughts to the temper and conduct of St. Paul, the greatest of the apostles, and the nearest to Christ. How did _he please all men, not seeking his own profit, but their salvation, even as Christ pleased not himself_? And he leaves us his own example in subordination to his Lord, _Be ye followers of me, even as I also am of Christ_; Rom. xv. 1-3. and _give none offence, neither to Jew nor Gentile_; 1 Cor. x. 32. Who is there sorrowful among you, and I sympathize not? _Who is weak, and I am not weak?_ _Who is offended_, and I do not share in the pain? 2 Cor. xi. 29. I bear and _endure all things for the elect’s sake, that they may be saved_; 2 Tim. ii. 10. How lovely was his behaviour in all respects? His epistles are full of it, it shines through every page: His character demands a volume to describe it, all worthy of our imitation and our wonder.

But I must hasten to the last motive derived from christianity, and that is the nature and design of the gospel itself. It is the most lovely of all religions. Wisdom, humility, peace, patience, meekness, moderation, and love, run through every part of the covenant of grace, like so many bright and beautiful colours joined together in the rainbow, that stretches its glory round the lower sky, and seals an ancient and everlasting peace between earth and heaven.

There is therefore the most sovereign and constraining obligation laid upon us christians, to do all things that are lovely, that we may make our holy religion appear like itself, and cause christianity to be beloved of men. Every christian is in some degree entrusted with the honour of Christ, and with the credit and renown of his gospel. Let us be watchful then to take all opportunities, and use all pious methods to make our hope appear glorious, and set the name of Christ in its own amiable light, and to _adorn the doctrine of God our Saviour_.

How dishonourable and shameful a thing is it for a christian to have an unlovely carriage, or to shew any thing in his conduct that is rough and forbidding! What a blemish does it cast upon the gospel which he professes! Let us talk what we will of the sublimer glories of christianity, and profess an acquaintance with the deepest mysteries, yet with all our flaming zeal for the faith, we may become scandals to the gospel, if we abandon the practices of love. The world will judge of our religion by our temper and carriage. We give occasion therefore to the world to upbraid us, _What do you more than others?_ If we, who pretend to be christians, who have professed the most lovely of all religions, are guilty of practices unworthy of the sacred name: When they see our carriage as bad as others, they will be ready to cry out, “_What is your beloved more than another beloved?_” What are your doctrines better than others, if your practice differs not from others! And are you willing it should be said of you, that you are the occasions of shame and scandal to the name and religion of Christ?

We should do all things that are amiable in the sight of men, that the gospel may have the glory of it: Shall I say, the gospel of Christ deserves it at our hands? If the gospel brings so rich a salvation to us, it is fitting we should bring a great deal of honour to it. How honourable is it to the gospel of Christ, when persons of a rough, crabbed, sour temper, are converted by this gospel, are become christians indeed, and are made all over amiable, and soft, and obliging in their deportments; when they carry it like new creatures, like persons that are changed indeed, that have much of the spirit of love in them, the temper of the gospel, and the temper of heaven! It is this gospel, as I have said before, that turns lions into lambs, and ravens into doves, the most savage creatures into mild and gentle.

While we are thus engaged in the practice of love, we have no need to abandon our zeal for the truth; but we should separate our divine zeal from all our own guilty passions, lest instead of honouring God, we should destroy his children. The servant of the Lord may be bold and stedfast in the defence of the gospel, but he must _be gentle towards all men, ready to teach_, and patient under injuries. _He must not strive_ like a hero for victory, but when any _oppose themselves to the truth, he must instruct them in meekness_; 2 Tim. ii. 24. While we are peaceful and harmless, we may be at the same time prudent and wise; our Lord Jesus has joined these two characters; Mat. x. 16. And it is a very lovely inscription for a disciple of Christ to wear in all his public and private conversation, _wise as serpents_, and _harmless as doves_. Thus we may guard ourselves from the malice of the world, while we attempt to win them by all the sacred methods of humanity and divine goodness.

HYMN FOR SERMON XXVIII.
_Christian Morality_, _viz._ _a Lovely Carriage_.

O ’tis a lovely thing to see
A man of prudent heart,
Whose thoughts, and lips and life agree
To act a useful part.

When envy, strife, and wars begin
In little angry fools;
Mark how the sons of peace come in,
And quench the kindling coals.

Their minds are humble, mild and meek,
Nor let their fury rise;
Nor passion moves their lips to speak,
Nor pride exalts their eyes.

Their frame is prudence mix’d with love;
Good works fulfil their day;
They join the serpent with the dove,
But cast the sting away.

Such was the Saviour of mankind,
Such pleasures he pursu’d;
His flesh and blood were all refin’d,
His soul divinely good.

Lord, can these plants of virtue grow
In such a soul as mine?
Thy grace can form my nature so
And make my heart like thine.

SERMON XXIX.
_Christian Morality_, _viz._ _Things of good Report, &c._
PHILIP. iv. 8.—Whatsoever things are of good report,—think on these
things.
Οσα ευφημα, &c.

The value of a good name was so great under the Jewish dispensation, that the Spirit of God does not think it beneath his care to recommend it to his chosen people, by the mouth of Solomon, the wisest of men. _It is better_ and more worth _than precious ointment_; Eccl. vii. 1. It was counted an ornament and entertainment at public feasts, to have rich oils poured upon the head; the price of some of them was exceeding great; they gave refreshment to the natural spirits, and spread a perfume through all the company. But a good name is of greater price, it is a rich ornament to the character of him that possesses it, and has a considerable influence toward his happiness; so that to use the words of Solomon again; Prov. xxii. 1. _It is rather to be chosen than great riches._

The blessed apostle of the Gentiles is of the same mind, and he recommends to the christian world, the practice of those things that are of good report, which is the way, whereby a good name is to be obtained. He had just before recommended to us the things that are lovely in the eyes of men, and such as will render us well-beloved among our neighbours. Now he invites us to the practice of those _things that are of good report_ in the world, such as will procure us reputation, and a good name, where we may live, especially among the wise and sober part of mankind. This hath some difference in it from the former, though it must be granted, that all things that are lovely, have also a tendency to obtain a good name.

There are many things in the conduct of life, which do not so directly offer themselves to us, as parts of necessary justice, piety, or goodness. But yet they are such as bear a good character in the world, and they give to the man that practises them, a good reputation among his fellow creatures: on the contrary, there are several other practices, which is not easy to prove directly sinful, yet they are of ill report, and they ought not to be indulged among christians. Among these practices of good report, some are changeable with the times and customs of the country, and they obtain a different character and esteem, according to the age and place wherein we dwell; others always and in all places among sober and wise men, obtain the same character; they have been in all ages and in all nations, esteemed things of good report: The nature of them seems to be unchangeable: And it is this sort of actions only that I shall take notice of. By various particulars this head will be better illustrated and improved, than it can be by any general descriptions.

It is a matter of good report to mind our own business, yet to be of a public spirit, to be regular in our conduct, to keep the best company, to abstain from the utmost bounds of things lawful, and in doubtful matters, to follow the practices of the wisest and the best. As I discourse upon each of these particulars, I shall observe what are those opposite practices of evil report, which we ought to avoid.

I. It is a thing of good report to mind our own business.—The holy apostle requires it; 1 Thess. iii. 11. _That ye study to be quiet, and to do your own business._ One would think there should be no need of study and application in order to be quiet; but some persons are of so turbulent and restless a temper, that they naturally intermeddle with everything: They had need take pains with themselves to keep themselves quiet, and busy only in their proper work. The word in the Greek φιλοτιμεισθαι signifies that we should be ambitious of quietness and diligence in our calling, for it is a matter of honour and credit. In whatsoever station we are placed, it is industry must gain reputation. There are other great and valuable advantages of it, but I confine myself now to this one, that is a thing of good report among men.

If persons are called to magistracy, let them attend to the work of their superior post. Let them rule and govern with all diligence, and fulfil that office well, with which God has entrusted them. Let them employ themselves much in their proper sphere, and not wear the honourable title in idleness, or bear the sword in vain, which hath been too frequent a practice in this great city, and thereby vice has grown rampant, and reformation of manners hath been shamefully discouraged.

These who are made ministers of the gospel, let them make it their business to win souls to salvation, to bring in sinners to faith and holiness, and to edify the saints by their exhortations, by their doctrine, by their example. We should be _instant in season, and out of season, reprove, rebuke, and exhort with all long-suffering and doctrine_; 2 Tim. iv. 2. _Let him that ministers wait on his ministry: He that teacheth, on teaching; he that exhorteth, on exhortation_; Rom. xii. 7. Let us not waste our time and our best talents in the pursuit of laborious trifles, in intricate and perplexing controversies, which are less necessary to the life of christianity, or on useless and angry squabbles, which divide and tear the church. Nor let us throw away these thoughts and hours, on pompous ornaments of learning, on critical or polite, studies, or curious and artificial works, which should be devoted to matters of more sacred importance.

If we are engaged in trades, manufactures, or merchandize in the world, let us shew all industry; and honest labour and care, and thus walk with God, _every man in his calling, wherein he is called_, till the providence of God evidently leads him to other work; 1 Cor. vii. 25. And thus we may refute the calumnies of those who would seek all occasions to reflect upon us for our stricter profession of religion. There are many encouraging promises given to diligence in the word of God. I shall mention but one at present that agrees with my present subject; Prov. xxii. 29. _Seest thou a man diligent in his business, he shall stand before kings, he shall not stand before mean men._ That is, “his good report and his reputation shall grow and increase, that he shall be brought into more honourable company, and to a more exalted station.”

If we are servants, let us devote our time and thoughts to the business which our superiors have entrusted us with, and seek their interest with ah honest soul. If we are children and scholars, under instruction, let us apply our minds to learn the things we are taught, and attend to the instructions of those who teach us. Every one of us have our proper work, which demands our application to it. There are many enemies to this virtue, many practices inconsistent with the character of diligence, as it is celebrated and recommended in the word of God.

_First_, Sloth or laziness stands foremost in this rank. Surely the powers of our mind and body were never made to be useless. _Go to the ant, thou sluggard_, and learn industry of that little animal. Can we think we were born to be cumberers of the ground, and mere burdens of the earth we dwell on? Let us shake off this stupid and infamous humour, let us rise to an active life, and answer the ends of our creation. And for the same reason it is, that there ought to be a restraint put upon an excess of sleep, and slumber. You know the character of the drowsy wretch, that turns from side to side _upon his bed, as a heavy door upon its hinges_; and _the sluggard_, who with folded hands sits still and lets the weeds grow over his corn; but these men shall be _clothed with rags_; Prov. xxi. 14.

_Secondly_, Luxury and an intemperate love of pleasure, is another enemy to diligence in our callings. It is an odious character that is given to the inhabitants of Crete by one of their own poets; and the Spirit of God confirms the truth of it; Titus i. 12. _The Cretans are evil beasts, slow bellies_; so shamefully engaged in gluttony and the luxury of the palate, that they render themselves heavy, stupid, and unfit for business; A lazy generation of men, that have much more inclination to eat and drink, and live like brutes, than to employ themselves in any honest labour, that is worthy of human nature, or becomes a man.

Under the same reproof I may justly bring an excessive indulgence of sports or recreations, beyond what is necessary for the refreshment of nature, and the recruit of our spirits, in order to fulfil duty with more diligence: This was intimated in a former discourse. It is but a character of ill report, when a man is too often found in the place of sports and unnecessary diversions, while he ought to be in his shop, or in other proper business of his life. Prov. xxi. 27. “_He that loveth pleasure shall be a poor man; and he that loves wine and oil_, feastings and entertainments, _he shall not be rich_.”

_Thirdly_, A tattling humour, excessive talking, and an idle inquisitive impertinence, are great enemies also to that industry, that is recommended to us. Solomon assures us, that though there is _profit in all labour_, yet _the talk of the lips, tendeth only to penury_; Prov. xiv. 23. And he redoubles it upon our ears, that a _prating fool shall fall_: Prov. x. 8-10. There are some persons that love to talk of any thing, or every thing, besides their own business; like foolish children that turn every page of their books, and flutter a little about every part of them, besides where their lesson is. Every moving feather is ready to seize the fancy of these triflers, this fickle and talkative race of men: They are but taller children. Every little story entertains their idle inclination, and gives them fresh employment to tell it over again. They had rather do any thing than the duty of the present hour; they spend their time like the _inhabitants of Athens, in little else but hearing or telling some new thing_.

Some of these persons are ready to intermingle themselves with every man’s concernments, uncalled and undesired: They search into the secrets of families, in order to gratify a wicked humour, to spread abroad and publish some private scandal. _They creep into houses_, to make mischief there, and by _tattling_ and repeating matters of contest, _they separate very friends_, and raise angry quarrels in peaceful families; Prov. xvii. 9. Such persons seem to deserve the public censure of the magistrate, in the opinion of the apostle Peter; 1 Peter iv. 15. _But let none of you_, that are christians, _suffer as an evil-doer, or as a busy body in other men’s matters_. He himself once fell under the censure of Christ our Lord, for this inquisitive and needless curiosity. John xxi. 21, 22. When St. Peter had received a prophecy from his master concerning his own martyrdom, he had also an express notice what his own business was, _viz._ to _follow_ his master. But Peter had a mind to know what should become of John too; “Lord, says he, and _what shall this man do or_ suffer? _What if I will_, says our blessed Lord, _that he tarry till I come again?_ _What is that to thee?_ Is that thy business, Peter, to know what shall befal John? Mind thy own duty, and _follow thou me_.” A wise and divine rebuke from our risen Saviour! After this, St. Peter well knew how to censure such impertinence, and to reprove _busy-bodies_.

Of the same mind is the apostle Paul. He advises women how to behave themselves, that they may not fall under this charge. _Let them guide the house_, says he, and employ themselves in domestic affairs: for if they neglect this work, _they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busy-bodies, speaking things which they ought not_; gathering up matter for slander of their neighbours at their next visit, where every one is ashamed to be silent, and therefore each is ready to furnish the company with their share. But this practice, in the opinion of the sacred writer furnishes the adversary with daily occasion to slander christianity, and to _speak reproachfully_ of the gospel, and it is a thing of _very ill fame_; 1 Tim. v. 13, 14.

II. A public spirit is another thing of good report. Though christians must be diligent in their business, yet they should not confine all their cares within the narrow circle of self, but have a hearty solicitude for the welfare of the nation in which they dwell, for the neighbours among whom they inhabit, for the church of Christ in the world, and extend their concern to the happiness of mankind: The apostle directs Timothy to _make supplications, prayers, and intercessions for all men_, and to take such a satisfaction in the mercies they receive, as to _give thanks_ to God upon their account; 1 Tim. ii. 1. He exhorts the Ephesians to _prayer and supplication for all the saints_; Eph. vi. 18. And what he taught, he also practised in an eminent and glorious manner; _the care of all the churches came daily upon him_: And you find him in the beginning of his epistles lifting up his petitions and his praises to heaven continually for the churches to whom he writes.

_We should rejoice with them that rejoice, and weep with them that weep_, and share with our fellow-christians in their joys and their sorrows, that we may thereby double their joys, and lighten the weight of their sorrows by a blessed sympathy. Rom. xii. 15. We should _bear one another’s burdens, and so fulfil the law of Christ_; Gal. vi. 2. And in 1 Cor. x. 24. he saith, “Let no man seek his own, but every man another’s wealth, or welfare;” that is, “Let no man be so wholly swallowed up in his own profit and peace, as utterly to neglect the peace and profit of his neighbour.” But though this be so honourable and becoming a practice, yet it has ever been too much neglected, even among the professors of the gospel; for St. Paul tells the Philippians, that Timothy was a singular instance of this good quality; Phil. ii. 20, 21. _I have no man like minded, who will naturally care for your state; for all seek their own, not the things which are Jesus Christ’s._

Some may be ready to raise an objection here, and say, “How is this consistent with the former character and practice which I recommended, namely, that every man mind his own business?”

I grant that this ought generally to be our first care, that we fulfil the duties of our own particular station well, and see to it, that ourselves and our household be supported: This is usually the loudest call of providence, for he that provides not for those of his own house, when it is in his power, does not answer the demands of christianity, but is worse than an infidel, or one that has denied the faith; 1 Tim. v. 8. But there are many sacred and civil services may be done for the neighbourhood, the church, and the nation, without any culpable hinderance to our own affairs. So much time may be easily redeemed from sloth and slumber, from useless and impertinent conversation, as the public may call for at our hands. And when there is a day of distress or trouble come upon our friends, upon the land wherein we dwell, or the churches of Christ in the world, when virtue and religion are in sinking circumstances, we are called sometimes to lay out a larger part of our time and strength, our interest and our substance, for the welfare of the public, which otherwise perhaps might be due to ourselves, and our own family. In such cases as these, christian prudence must direct us how to distinguish wisely, and determine how far this self-denial is to be exercised, in order to promote the happiness of mankind, and the public honour of Christ. This is a thing of good report in the church and in the world, and it will turn to our honour in the day of the Lord.

But let no man deceive himself, and vainly imagine that he may lay claim to the honour of a public spirit, because he spends half his days in places of public resort, and in fruitless enquiries and chatterings about the affairs of government, and the business of the state; perhaps he extends his care also to Muscovy and Persia, as well as Great Britain, while the care of his shop is a little thing with him, the business of his study or counting-house is forgotten, and his family complains of woeful neglect: Nor are public affairs mended by all his impertinence.

[If this sermon be too long, it is best divided here.]

III. Regularity in the conduct of our affairs is a becoming character, and will gain us a good name amongst men. As there are many and various duties that belong to the natural, the civil, and the religious life; it is a piece of eminent wisdom to appoint proper seasons and rules for the performance of them; nor should we think it beneath us, as far as possible, to govern ourselves by those rules, and keep to our own appointed seasons; otherwise all our affairs will be ready to run into confusion, one duty will be apt to intrench upon another, and some of the duties of life or godliness will be neglected, or quite forsaken, under a pretence of want of time.

One thing that intrenches upon the regular hours and orders of life, is a trifling and dilatory temper, putting off necessary business, whether it be work or devotion, till the last moment; and then, if the least accident intervenes, we have not left ourselves sufficient time to perform it. These are the persons who are frequently found in a hurry and confusion, because they have neglected to do the proper work in the proper season. Their business is always done in haste, and often unfinished. These are they who keep no appointments, who are seldom true to their hour, who make their friends wait for them upon all occasions, who often create uneasiness to all the company, and put a whole family out of order. What an unbecoming behaviour is this! What an ill aspect it bears! especially if these delayers are in any degree inferior, or the younger parts of a house. And yet it might easily be prevented, by taking the first opportunity for every business. O it is an excellent, a golden rule, “Never leave that till to-morrow, which may be done to-day, nor trust the business of this hour to the care of the next,” for the next is not mine.

When servants are of this dilatory and trifling humour, they waste their master’s time perpetually, and put their superiors to many inconveniences. They prevent one another’s business as well as neglect their own. You would wonder how they could spend three or four hours in a common errand, and make a family wait half a day for a message, that might be dispatched in half an hour. They cannot keep their eyes or their ears from attending to every object they meet; their endless curiosity of enquiry, and their irresistible inclination to talk of every thing that does not concern them, is an everlasting hinderance to their proper work. This active sort of idleness is much harder to be cured than that of the slow and stupid kind; and you see it belongs to the poor as well as the rich; though it is a matter of disreputation and infamy to both.

Persons of this unhappy conduct, whether of high or low degree, are in great danger of trifling in the most sacred and divine concernments, as well as in common life. They sometimes manage their spiritual and immortal affairs in the same dilatory manner, but with more dreadful and fatal consequence. They put off repentance from day to day, and delay their solemn transactions with God, till sickness seizes them, or till death approaches: Then what hurry of spirit! What dreadful confusion of soul! What tumults and terrors overwhelm them! And it is well if the matters of their salvation be not unfinished at the last hour, and themselves made miserable to all eternity, because they trifled away life and time.

A second enemy to this regular conduct of life, and which indeed is derived from the former, is this, an inversion of the order of nature, and a change of the seasons which God hath appointed for business and rest. I confess this is not now-a-days a matter of ill report in itself, however contrary it be to the laws of nature and the creation: But it is attended with many irregularities, and sometimes with infamous practices too: And therefore I would spend one page to give it an ill name; and to bring it into just discredit.

_God has made every thing beautiful in its season_; Eccl. iii. 11. _The sun ariseth;—and man goeth forth to his work until the evening_; Ps. civ. 22, 23. It is more natural and healthful to pursue the concerns of life, as much as possible by day-light. Midnight studies are prejudicial to nature: A painful experience calls me to repent of the faults of my younger years, and there are many before me have had the same call to repentance. Wearing out the lightsome hours in sleep, is an unnatural waste of sun-beams. There is no light so friendly to animal nature as that of the sun. Midnight assemblies, festivals, and entertainments, exhaust the spirits, and make a needless profusion of the necessaries of life: They carry a very ill appearance with them, even where no wickedness is indulged, they are practices of evil report, and deserve censure and shame.

It is no honour to our whole nation, that we have learned the fashion of doing nothing in the morning; among persons of mode the day often begins at noon: The hours of business are grown much later among us than our forefathers could bear. They knew the worth of day-light. In some things indeed we are bound to comply with custom, or we must forsake the world: for a few can never stem the general tide, or reform a degenerate age: And there are some few trades and employments which demand labour at night. But in our general conduct we should endeavour to act more agreeably to the laws of creation and nature, and to reduce families to a little better order, wheresover we have power and influence. Surely it can be no great hardship for any persons in health to begin their duty with the rising sun, for almost half the year. We should not think it sufficient to get up a little before noon, nor should we turn the morning of God and nature into midnight, nor make the decline of the sun serve for our morning work.

I would not be thought in this page to reflect upon the weak, the sickly, and the aged parts of mankind, whose nature may require longer sleep, and a larger degree of rest to recruit their spirits: Nor do I accuse those unhealthy persons, who can get no slumber till the night is half spent, and are thereby constrained, merely for the sake of health, to let their bed intrench upon so many hours of day-light: Yet I persuade myself, that if these last would but bear the inconveniences they complain of for a week or two, if they would break off their morning-slumber early, and early betake themselves to rest, nature would quickly learn a better habit, the reformation would soon grow easy: And perhaps this might advance their health in a sensible manner, beyond all their old indulgences, or their present expectations.