Chapter XXV: Part 25

An excessive love of company, an affectation of going abroad, a delight in wine and strong drink, are the third sort of enemies to that regularity and order which I am now recommending. Such practices are censured in the word of God; I have called the prophet Isaiah, in a former discourse, to witness against the drunkard, but I must ask leave to cite the same text again, against the wasters of time in taverns, or meaner drinking-houses. _Wo to them that go to their cups in a morning_: This throws all the business of the day out of order; and sometimes they are tempted to continue until night, or at least they return thither again and stay till wine inflames them: then all the follies of life play their parts; but they forget religion, and _regard not the work, nor the worship of the Lord_; Is. v. 11, 12. How often has it been found, that the religion of the closet, as well as that of the family, hath been shortened and omitted, and by degrees thrust out of doors, and forgotten, for want of shaking off every impediment, and confining ourselves to proper seasons. We intend to fulfil our duties, but we intend it at random, without keeping any time for it: And thus some households, that would be called Christians, live without God in the world. They that _tarry long at wine_, or in any needless company, and lengthen put the hours of their needless absence from home, may count themselves guilty of the several disorders that are committed in the family; which would be rectified, or entirely prevented by the presence of the master.

I confess sometimes necessary business detains a person beyond his usual and appointed hour: there must also be some allowances made for the unhappy engagements which may attend some particular callings in the world. Our own consciences must be the final judges in this case: But let us be faithful and honest, and frequently make an enquiry, whether our conduct be regular or no: and whether it be the necessity of affairs that intrenches upon the seasons of duty, or whether it be a careless indifference of spirit. Good orders in a household, and regular hours for all the duties and enjoyments of life, give beauty and ornament to life itself: Like a musical instrument, where every string is wound up to strike its proper note, and the skillful musician keeps his time, how does it entertain the ear with innocent pleasure, and refresh the heart, when practised at proper seasons? Such a family appears like a Bethel, a house of God, and the Lord himself delights to dwell in it. O may it be my lot and portion always to inhabit in such a tabernacle, till I lay down this body in the dust, and my soul arises to the well-ordered family of heaven!

IV. Sorting ourselves with the best company is another beautiful part of Christian conduct, and procures a good report. By the best of company, I do not intend the greatest or the richest, nor the most ingenious and witty; for there are some of these that are vain and vile enough; but the best in my esteem, are those who are most virtuous, most pious, most knowing and wise, or those that are seeking after virtue, piety, and wisdom. Thus by conversation with the one, we may be always doing good, and with the other we may be always receiving some good. _He that walketh with wise men, shall grow yet wiser, but the companion of fools shall be destroyed_; Prov. xiii. 20. _Be not deceived, God is not mocked, evil communications corrupt good manners._ A heathenish poet, and an inspired apostle agree in these words; 1 Cor. xv. 33. If we are engaged much in converse with those that are light, and frothy, and vain, we shall gain the same levity of temper. If we talk much with the profane, we shall be tempted now and then to a profane expression too. “Can a man touch pitch, and not be defiled!” Can a man pass through the flames, and his clothes not be singed? Neither can those that walk frequently and delightfully amongst light, vain, intemperate persons, escape being defiled by them.

It is true, the apostle tells us, if we would utterly seclude ourselves from all manner of converse with persons of ill character, we must abandon society, and almost _go out of the world_; 1 Cor. v. 10. But the meaning of the apostle, when he bids us avoid evil companions is, as much as possible, to shun their company; see therefore that it is a necessary call of providence leads you amongst them; otherwise abstain. Those who give themselves up to be entertained by every one that will entertain them, those who will walk with every companion, and will herd with every drove, they are in danger of being corrupted with any vice, and of learning every ill principle. But if through the grace of God, we should escape the infection, of error or sin, yet we shall loose our good name by keeping ill company. A delight in base and worthless companions, will make the world judge that we are like them: Whereas we shall gain a part of the good character of our associates and acquaintance, and derive honour from them, if we are so happy as to have friendship and intimacy with persons of piety, learning and virtue. May these be the friends of my choice, and my companions for ever!

V. Abstinence from the utmost bounds of things lawful, is another practice of good report amongst men. It is but a narrow line in many cases, that divides, between a lawful and a sinful practice; and if we will venture, as near as possible to the very borders of what we think lawful, we shew too great an inclination to the bordering iniquity, and we shall often be in danger of treading on forbidden ground. If we indulge the love of pleasure, or give an unguarded loose to any unlawful passion, we shall find it difficult to with-hold the violence of corrupt nature from transgressing the lawful bounds. If a wild horse be indulged in his career, it is well if he does not break the reins, and fling the rider. It is a foolish fancy to walk upon the edge of a precipice, unless we could infallibly secure our head from giddiness, or our feet from stumbling. It is much safer therefore to keep a proper distance from fatal danger. The world will give us but an ill character, and say very justly concerning us, that we are not much afraid of vice, if we dare rashly venture into temptation.

It is the advice of the Holy Spirit, and St. Paul to the christian converts, _Abstain from all appearance of evil_; 1 Thess. v. 22. And the Apostle Jude requires us to _hate even the garments that are spotted by the flesh_; Jude, verse 23. Every thing that looks like guilt should forbid our approach; we should chuse to stand afar off, and withhold our desires, lest we defile our consciences, and bring a blemish upon our character. What an honour is it to any man, when it is said concerning him, “He has a tender soul, and a conscience that will not stretch, to the length of the loose customs and fashions of the times: he dares not allow himself all the liberties that are innocent and lawful, lest he should wound his own spirit, and his good name, by venturing too near to the borders of iniquity.” Let such a temper be our constant guard and ornament.

VI. Following the common practices of the saints in doubtful matters, is another thing of good report, and ought to be so among those that profess the name of Christ? Whether it be in our trade and business, in our apparel, or our visits, in our forms of address to our superiors, or common methods of conversation and civility, of recreation, or entertainment, let the general customs of the saints of the purest ages, or the customs of the purest churches, and the best christians in our own age, be a direction to our practice. _Ask for the good old way_, says the prophet Jeremy, and if we know not what part to chuse, let us _go by the footsteps of the flock_ of Christ. Enquire what the followers of our Lord have done in past ages, and what the wisest and best of them do in our own age, and this will give us a considerable assistance to determine what ought to be our practice.

In 1 Cor. xi. 16. the apostle Paul seems to refer to this general head, for our determination in doubtful matters. When he had been proposing the law of nature, or the order of creation, to direct the man and the woman what sort of covering they ought to wear, _viz._ _that a woman ought not to be uncovered, and that a man should not wear long hair_, that is, should not nourish his hair to make it grow long, as women, nor manage it with a nice and effeminate curiosity, he concludes with this sentence, _If any man seem to be contentious_, that is, if any man be not contented with the arguments I have brought, but will carry on contention and dispute, let him remember this decisive argument, that _we have no such custom, nor the churches of God_; we the preachers of the gospel, and the apostles of Christ, have neither found nor approved such sort of customs among the christians where we have lived, nor are they practised in any of the churches of God, which we have heard of.

I will readily allow, that the strict professors of religion in some particular ages of the church, may have generally indulged either some unreasonable scruples, or some unreasonable liberties. There are some practices of evident and undoubted lawfulness, which have been forbidden in severe and dreadful language by some or other of our religious ancestors; such as wearing borrowed hair, or suffering our own to reach the shoulders; using any thing that borders upon lot or chance, except in matters of sacred or solemn concernment: wishing a friend’s health when we drink; practising any part of our civil calling after sun-set on Saturdays, or even calling the months, or the days of the week by names borrowed from the heathens, such as Monday or Tuesday; January, or February: Yet in such cases as these, had I lived amongst them, I would have conformed to their customs, and have given no offence; but I would have taken every proper occasion to shew that these were unnecessary scruples.

This was the conduct of St. Paul, in the controversy about eating meats offered to idols; 1 Cor. viii. 8. _Meat commendeth us not to God; for neither if we eat, are we the better; neither if we eat not, are we the worse._ There he declares how needless these scruples were; and 1 Cor. x. 25. to shew that christian liberty, where no scrupulous person was present and opposed it, he bids them, _eat whatsoever is sold in the shambles, asking no questions for conscience-sake_. But in both these places he cautions them against offending the weaker brethren, and shews also how afraid he was of giving offence, or acting in their presence contrary to their practices, even though they were built on needless scruples. Verse 13. _I will eat no flesh while the world standeth, if it make my brother to offend_; that is, if it tempt him to grow bold, and venture upon the same food against his conscience. And the apostle practised this self-denial, lest he should _sin against his weak brother_, lest he should _grieve him_ by his _uncharitable_ licence; as Rom. xiv. 15. This holy caution and tenderness of offending the weak, was the constant practice of that blessed saint, who had more knowledge than all of us, but he had more condescension and self-denial too. O that we might all make him our pattern, and practise the charity we preach so loudly, and profess with such a modern assurance!

There are other practices which might be comprised under this general character, and recommended as _things of good report_. But I must not draw such discourses out to a tiresome length, which perhaps may create but too much pain and uneasiness, by the very sense and subject of which they treat. Yet certainly it is a part of our duty and our interest to know, and meditate, and practise those things that may gain us a good name and reputation in the world, and may brighten our character among the churches of Christ; and to avoid every thing that would blemish our honour, or sink our esteem among wise and good men. What arguments may be drawn from the light of nature to enforce this exhortation, or what more powerful motives are derived from the gospel, to awaken and excite us to the practice of all that is honourable, shall be considered in the next discourse, when I treat of the matters of virtue and praise, which are recommended in the last words of my text.

HYMN FOR SERMON XXIX.
_Christian Morality_, _viz._ _Things of Good Report_.

Is it a thing of good report,
To squander life and time away?
To cut the hours of duty short,
While toys and follies waste the day!

To ask and prattle all affairs,
And mind all business but our own?
To live at random void of cares,
While all things to confusion run?

Doth this become the christian name,
To venture near the tempter’s door?
To sort with men of evil fame,
And yet presume to stand secure?

Am I my own sufficient guard,
While I expose my soul to shame?
Can the short joys of sin reward
The lasting blemish of my name?

O may it be my constant choice
To walk with men of grace below,
’Till I arrive where heavenly joys,
And never-fading honours grow!

SERMON XXX.
_Christian Morality_, _viz._ _Courage and Honour; or Virtue and Praise_.
PHILIP. iv. 8.——If there be any virtue, and if there be any praise,
think on these things.
Ει τις αρετη και ει τις επαινος, &c.

Virtue is an honourable and extensive name: It is used by moral writers to include all the duties we owe to _ourselves_, or our _fellow-creatures_; such as _sobriety_, _temperance_, _faithfulness_, _justice_, _prudence_, _goodness_, and _mercy_; and the sense of it is sometimes stretched so far, as to comprehend also the duties of religion which we owe to _God_. But let us take notice, that the first and original signification of the word both in the Greek and Latin tongues is much more limited, and it means only _power_ or _courage_. The Greek word αρετη, used here by the apostle, is derived from Αρες, the name of Mars, or the heathen god of war: And doubtless the most ancient meaning of it among the _Greek writers_ was _warlike valour_, though in time the _philosophers_ enlarged the sense of it to include every moral excellency.

The several places in the New Testament where the word is used, have chief reference to some work or glorious power when it is applied to God, or courage when it refers to men. I wish I could stay here to explain them all, but I must mention one of them, _viz._ 2 Peter i. 5. _Add to your faith virtue, to virtue knowledge, to knowledge temperance_, &c. Virtue is to be added to faith, that is, next to your belief of the gospel, get courage to profess what you believe: Is it not to be supposed, that in this place virtue can signify the whole of morality, because the particular virtues of temperance, patience, and charity are named also: And therefore this must signify some part of morality distinct from the rest, _viz._ a strength or fortitude of soul.

And for the same reason the word virtue in my text cannot signify the whole system of moral duties because St. Paul in the same verse had been recommending truth, justice, and purity or temperance, which are so many pieces of morality; and it is not reasonable to imagine that he brings in a general name that comprehends them all in the midst of so many particulars, which is contrary to the use of all writers, and to his own custom too. I confess if he had said, _if there be any other virtue_, as he does in the like case; Rom. xiii. 9. when he had omitted any particular, we might then have understood virtue in the general sense; but now it is evident, that he means a particular excellency, distinct from those before-mentioned; and the word itself requires us to understand a brave, bold, and generous spirit and practice. He recommends to them a great and excellent behaviour, wherein their holy courage may appear, when the call of providence gives a just occasion.

Courage is a virtue which stands in opposition both to fear and shame; and it guards the mind of man from the evil influence of both those passions. The man of courage has not such a feeling fondness for his flesh nor his estate, as to be afraid to profess his sentiments, or to fulfil his duty at every call of providence, though his estate may suffer damage by it, or his flesh be exposed to pain: Nor has he such a tenderness for his honour, as to secure it with the loss of his innocence. He is not ashamed to appear for virtue in an age of vice and scandal: He stands up boldly for the honour of his God, and ventures a thousand perils rather than wound his conscience, or betray his trust: He dares profess and practise temperance among an herd of drunkards, and purity in the midst of the lewd and unclean: The man of courage can despise the threatenings of the great, and the scoffs of the witty, conscious of his own integrity and truth. He can face and oppose the world with all its terrors; and travel onwards in the paths of piety without fear. _The righteous man is as bold as a lion_; Prov. xxviii. 1.

Now it is the apostle’s advice to the Philippian converts, that whensoever there is any just occasion given to exert their fortitude, whether it be in the defence of the rights of mankind, and the liberties of their country, or in vindication of the cause of God or virtue, let the christian take those opportunities to speak his mind, and shew his courage; let him make it appear that the meek of the earth may sometimes resist the mighty oppressors, that the followers of the Lamb dare to oppose the wild beasts of the age, and are ready to sacrifice all that human nature calls dear for the service of God, or the welfare of their fellow-creatures.

The heathen world may derive some arguments from the light of reason, and some perhaps from more corrupt and selfish principles, to awaken their valour, and to raise heroes amongst them: But there is nothing among all the writings of the philosophers, or the examples of their real or their fabled heroes, that can raise and support so illustrious and divine a courage, as the principles and the patterns with which the gospel of Christ has furnished us; whether we look to Jesus, the founder of our religion, the Son of God in our nature, or to his apostles, or to the primitive martyrs, among whom some of the weaker sex and the weaker age, have outshone the glory, and darkened the lustre of all the great men of heathenism.

What blessed views hath the gospel given us of heaven and future happiness, to animate our zeal, and to engage us to the boldest efforts of goodness! What promises of almighty power to assist us in our sacred attempts, and to bear up our spirits! What rich and infallible assurances have we in the word of God to support our highest expectations, that if _we are faithful to the death, we shall receive a crown of life_! Rev. ii. 10. And Jesus our forerunner hath already taken possession of all these prizes and glories to reward the conquerors.

Shall we sink and despond at any dark appearances? Shall our spirits fail us in the midst of duty, when we have so many divine motives to valour and holy fortitude? Methinks there should be nothing too hard for a christian to undertake or suffer, when God and providence call him to it. I confess that flesh and blood are frail and feeble: Animal nature overwhelms the soul with its shudderings, and forbids the execution of the bravest purposes. It is only grace, divine grace, that can strengthen the trembling christian, and make him venture through dangers and death in the way to the heavenly crown. It is this gives power to the promises, and makes the saint believe the performance. It is this sets heaven before his eyes, and gives it such an attractive influence, such a sovereign conquest over all his fears; it even braces the sinews of nature, and exalts the spirits to despise danger and pain. What wonders of holy fortitude might a christian perform, if the eye of his faith were kept always open, and firmly fixed on those bright and everlasting invisibles?

But I shall enlarge no farther on this argument of christian courage, and I am the more inclined to dismiss this subject at present, having reserved some discourses on it for another season[31].

I proceed therefore to the last exhortation in my text, _If there be any praise_, any actions that deserve honour amongst men, _think on these things_, engage yourselves in the practice, and obtain the honour. The praise which the apostle here recommends, may be described as Cicero, the famous Roman orator, describes glory; it is, “The concurrent and unanimous commendation of good men, or the general voice of wise and uncorrupted judges, concerning any eminent practice of virtue.”

The holy apostle had just before recommended things of good report, and now he exhorts them to the practice of laudable actions or things that merit praise. The difference between these two is this: a good report signifies a clear and unblemished character, fair reputation among men, a good name among those with whom our daily acquaintance lies, and our civil conversation and business. But praise implies a considerable degree of applause or honour, obtained by some eminent actions, or some extraordinary instances of wisdom, courage, or goodness. A man that has never attained to any great degree of excellence above his neighbours, may yet have a fair reputation in the world: But the word praise seems to imply a great and honourable name, as well as a good one.

I shall mention but two general instances, wherein we may suppose the apostle recommends to us the practice of those things that are laudable: One is, an extraordinary conduct in common affairs; the other is an improvement of the seasons, or occasions of extraordinary virtue.

I. It is a thing praise-worthy to labour after an extraordinary conduct and uncommon excellence in our common affairs of life, to excel all others in the things that relate to our station in the world. Let each of us search and enquire, what is it within our reach that shines brightest among men, and then pursue it with vigour.

If a person, who professes religion in the strictest manner, and in the purest forms, be made a magistrate or public officer, let him do something extraordinary for the public welfare, if it be possible, and merit the public thanks and praise of the community. So if a man be called to the ministry of the gospel, let him imitate the blessed apostle in zeal for Christ; as in 1 Cor. xv. 10. _I laboured more—than they all._ Let there be no bounds to our desires of excellence, and our zeal for the salvation of men. _Covet earnestly the best gifts_, says the apostle; 1 Cor. xii. 31. and animate them with the noblest graces. There is a holy emulation wherein we may vie with one another, and each of us get as near perfection as possible. This is praise-worthy. I told you before, that magistrates or ministers must be diligent in their work to gain a good report, but they must double that diligence to obtain special praise.

So in the most common employments of life, and the management of daily affairs abroad or at home, we should aspire to be patterns of every thing that is good and laudable, that we may all be able to say as St. Paul, _Be ye followers of me, even as I also am of Christ_: 1 Cor. xi. 1. Am I a master? Let me have a holy ambition to be the best of masters, and by an excellent conduct constrain all my servants to praise and love me; except such vulgar and brutal souls that no kindness can engage, no merit can oblige, and no virtue can influence. Am I a servant? Let my zeal for my master’s interest exceed all my fellows, and my faithfulness and diligence in every duty extort honour even from those who envy me, and deserve the esteem and love of those that are above me. If I am an artificer, and God hath given me any superior talents or capacities, I should not employ those superior talents in trifles, but use them to some most valuable purposes, for the benefit of mankind, beyond what former ages have known. I should promote useful knowledge, if I am a philosopher, and carry it on farther than my fathers have done. These are some instances wherein we may perform actions of praise that are becoming a man or a Christian.

II. It is a thing praise-worthy to improve all the seasons and occasions of extraordinary virtue, to seize on those special opportunities which providence now and then may give us to exert uncommon degrees of wisdom or mercy, activity or courage.

We are always required to be faithful to our rulers, and kind to our neighbours and friends: But when our king or our country is in some imminent danger, when some threatening mischief hangs over a family, or a city, when our friend or brother, or even a stranger, is in immediate peril of life, there may be a glorious occasion for some great and generous exercise of loyalty, fortitude, compassion, or love, to save a friend or a stranger, a prince or a nation. All the world shall agree to praise the man who performs that noble service.

We are bound always to be liberal, and to give to the poor, but sometimes we have an opportunity to exercise that grace of liberality in a more ample and generous manner, so as to deserve and obtain an honourable name: As when a great number of distressed wretches come to the city or place where we dwell, or when some general calamity involves all our poor neighbours, and reduces them to great straits, then we should exercise bounty beyond the common measure: Thus a christian shall have the honour of relieving the poor more than heathens do, or those who make no profession of godliness.

So in the practice of charity and forgiveness, Jesus our Lord requires us to forgive our enemies, and to do good to those that hate, and abuse, and persecute us: But when it lies in our power to do a most considerable service to a person that has done us the highest injury, then there is a special providence calling us to perform a glorious action of praise. Such was the character of that great and good man Archbishop Cranmer, of whom it is said, if any man had done him an injury, he would ever afterward be his friend.

In short, whensoever an occasion arises to give an eminent and glorious proof of generosity or compassion, of gratitude or goodness, of zeal for God, or love to men, it is the apostle’s advice, that a christian should seize the golden hour, and not suffer a heathen to prevent or exceed him. And among christians, let those who profess the severest virtue, and the purest methods of christianity be the persons who seize most of these opportunities to perform actions worthy of praise. But when there is any thing mean and base, scandalous and sordid appears in the world, as it never should be said that a christian has done it, so neither would I ever have such a scandal fall upon any person who professes the strictest forms of godliness.

I come in the next place to consider, what arguments may be drawn from the light of reason, to excite us to actions of good report, and such as are worthy of special praises; for in the foregoing discourse I told you, that I should join the arguments or motives together, which belong to both these exhortations.

I. If a person practises things of good report, and acquires to himself reputation and praise amongst men, he does himself and his family a considerable kindness by it. If a man has not a good name, he can neither expect to be entertained in any society with pleasure, nor to receive any special benefits from the world. A person of ill report is rather hated than beloved, he is shunned and avoided rather than desired, and his neighbours will treat him with neglect rather than assistance. His very name is mentioned with disgrace instead of praise. Whereas, on the other hand, a man whose excellent character has deserved a good report and honour among his fellow-citizens, has every one ready to invite him to their company, and willing to reach out to him their friendly hand when he is fallen into danger or distress.

Besides, such a person lays up honour for his household, and provides the friendship of mankind for the help of his family in generations yet to come. It is confessed indeed, that the spirit of the world has too much baseness in it, and too great a neglect of real merit: Yet when a man has deserved exceeding well of his country, and acquired any special degrees of praise or renown amongst them, the world is not yet quite so brutal and degenerate, but that it has given many instances of bounty and goodness to the posterity of a man of honour. _His name shall be had in everlasting remembrance, and the generation of the upright shall be blessed._ Ps. cxii. 2, 6.

II. A man that has obtained a good report and honour in the world, by many reputable actions, is capable of much greater service both to God and his fellow-creatures. If we have gained esteem and reputation among men, they will be more ready to hearken to our counsel, and comply with our advice. We shall have more influence on mankind, both to promote the honour of God and the benefit of men. A word that we speak, will make deeper impression, and be attended with greater success. A word or a look of Cato among the Romans, would do more to restrain vice, and to shame the vicious, than the frown of an emperor.

III. There is so much real and inward satisfaction arises from a good character, obtained by a life of virtue and piety, that a man who knows the pleasure of it, would not renounce the practices which may attain it. I confess it is a more important matter to secure a good conscience than a good name, and to obtain praise in the sight of God, than in the lips of men: But where both these are joined together by the favour of divine providence, our virtue and piety has a larger reward, and our natures are so framed and composed, that we cannot help taking some satisfaction in it. Prov. xv. 30. _A good report makes the bones fat_; that is, as one expresses it, it revives the heart to such a degree, as renders the body more healthful and vigorous.

Methinks those persons have something very degenerate in them, and their conduct is a little unnatural who seem to have lost the very desire of a good name or reputation. I cannot but wonder to hear a person boast of his scorn and contempt of it in such language as this; “I will pursue my own designs, I will gratify and please myself, and I care not what the world says of me.” Surely if such language did become a christian, the scripture would not be so solicitous to recommend a good name and things of good report.

This naturally leads me to consider, what influence christianity has to excite us to the practice of reputable actions and such as deserve honour amongst men.

Here we may first take notice, how often the scripture proposes honour as a reward of goodness and virtue. Our Saviour promises it to those that are humble and condescending; if thou art ready at some entertainment to seat thyself in a lower place; Luke xiv. 10. _The master of the feast shall exalt thee, and thou shalt have worship in the presence of those that sit at meat with thee; for he that humbleth himself shall be exalted._ St. Paul tells the christians, _do that which is good, and thou shalt have praise from the ruling power, for magistrates are appointed for the praise of them that do well_; 1 Pet. ii. 14. Solomon proposes the same motive; Prov. iv. 7, 8. _Wisdom is the principal thing, therefore get wisdom;—she shall bring thee to honour when thou dost embrace her._ The apostle recommends often to the christians of his day a good name amongst infidels and heathens, a good report of them which are without; and he mentions it as an eminent character of a companion of Titus, that his praise is in the gospel throughout all the churches; 2 Cor. viii. 18. And it is recorded to the honour of Demetrius by St. John, that he had _a good report of all men, even of the truth itself_; 3 John verse 12. Christians and heathens speak well of him, and his good character is just and true. Nor must it be forgotten, that in this little collection of advices in my text the apostle twice recommends such practices as deserve honour among men, _viz._ things of good report, and things worthy of praise.

Surely if we did but consider how much our Saviour and his gospel gain by it in the world, we should ever be engaged in works of good report, and practising that which may redound to our praise, for hereby we spread a good savor of the name of Christ wide in the world, and our holy religion reaps sensible honour and advantage by it. When the name of any person is celebrated amongst men for something great and useful, when his deeds are mentioned with public praise, it is quickly enquired, “What religion is he of?” Is he a heathen? Then the glory will be ascribed to idolaters, and the honour perhaps be given to their idols. Is he a christian? Then the name of Christ our Lord will gain reputation by it, and men will speak more favourably of that doctrine which was adorned with such eminent virtue and piety. This did unknown service to the gospel in the first propagation of it, when it appeared in the world, that the characters and the lives of christians were lovely, that their works were all goodness, that they were persons of an excellent spirit, and obtained a good report among their heathen neighbours: they saw their good works, and were thereby led, by degrees, to glorify their heavenly Father, and their Saviour.

And where there is any separation made from the public worship of a nation, with a profession to reform any corruptions of doctrine or practice, how much honour would be done to these reforming principles, and how much service to this interest, if every one that is engaged in it were always practising things of good report, and aiming at some eminency and uncommon goodness in their various stations of life. If therefore we have any love for Christ our Lord, if we have any zeal for his glory, if we have any regard to the honour of the gospel, or if we would bring any credit to the particular profession we make, let us set a severe watch upon ourselves against every thing that would blemish our character in the world, and let us aspire to all superior excellencies that are within our reach, that we may be _to the praise of the glory of his grace, who has made us accepted in the beloved_; Eph. i. 6.

It is necessary here to remove two or three objections out of the way, that may seem to attend this exhortation of the apostle.

The first is this: If a good name be so valuable a thing, why should there be such a woe denounced by our Saviour against those that have the good word of all men: Luke vi. 26. _Woe unto you when all men shall speak well of you; for so did their fathers to the false prophets._

I. Answer. That the design of our Saviour is to shew, that no man in a degenerate and corrupt age, can attain the high esteem and hearty good word of all persons in the world, but those who are time-servers and hypocrites, who can suit themselves to every company, and comply with every change of the times; who can profess to be religious, and yet indulge themselves or others in the practice of their secret iniquities; such were the false prophets of old. Such a person as this may for a short season get all men to speak well of him: The drunkards will commend him, for he can get drunk as well as they, and the swearer, for he can join with them in swearing; and the men of piety may be deceived in him, and give him a good report, for his tongue is tipped with religious language, and he seems to be a saint; but in reality he is an universal hypocrite, and true to nothing. Our Lord Jesus hates and censures such a character as this is, and this is the design of his reproof. Again,

II. Let it be noted, that this sort of sinners can hold the good word of all men but for a very short time. The drunkards, the profane, and the lewd, may caress a man for a season who complies with their vices; yet when they hear that he pretends to be religious among persons of piety, they will speak evil of him in abundance, and brand him for an hypocrite, which is a more loathsome name; and his pious acquaintance, when they shall find out his practice of secret wickedness, they will justly fix the same odious character upon him: Thus he who before had the good word of all men, shall then be loaded with public scandal and infamy. I add further,

III. That a good report signifies a good character and honourable reputation among all wise and good men, upon the account of valuable qualities, and the exercise of virtue and goodness; and where a man manages his affairs with an excellent conduct in this respect, and keeps himself without a blemish, he will command some degree of esteem and reverence from the viler part of the world: His good name will be general, though perhaps not universal; and if the wicked world finds occasion to speak evil of him in any thing, it is only in the matters of his God, and his exemplary practice of piety. This thought introduces

The second objection, _viz._ if a good name amongst men be so desirable, why does our Saviour say, Mat. v. 11, 12. _Blessed are ye when men shall revile you, and shall speak all manner of evil against you, falsely for my sake; then rejoice ye, and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets that were before you._

Answer. It is supposed that the evil which men speak of you is false; for so our Saviour expresseth it, _when they shall speak all manner of evil against you, falsely for my sake_. They shall scandalize you as being ill men, merely because you are christians; and throw upon you many odiums, which your practice has never deserved, on purpose to expose the christian religion. The apostle Peter agrees with our Lord Jesus Christ in the same design; 1 Pet. iii. 16. Keep _a good conscience, that whereas they speak evil of you as evil-doers, they may be ashamed while they falsely accuse your good conversation in Jesus Christ_.

Now when it appears to be pure hatred of God and of goodness, of Christ and his gospel, for which you are reproached, then you have cause to rejoice, because Christ is on your side: So he was reproached in the days of his flesh, so the prophets that went before him, and the apostles that succeeded him; 1 Pet. iv. 14. _The Spirit of God and of glory resteth upon you, for on their part he is evil spoken of, but on your part he is glorified._ Happy are ye, for Christ and you are joined together in the same cause: and you who have glorified him on earth, shall be glorified together with him in heaven.

The third objection is this; if praise amongst men be lawful to be sought, how comes it to pass that there are so many reproofs given to those who seek the praise of men? How can these scriptures be reconciled with some others that are cited before to encourage actions worthy of praise! How often does our Saviour severely rebuke the pharisees for this practice, that _they do their good works to be seen of men_? Mat. vi. 2, 5, 16. John v. 44.

Answer. It is evident that these hypocrites whom our Saviour reproves, neglected all inward piety before God, and practised the outward forms of godliness merely to gain the _praise of men_, they _loved_ and _valued_ it _more than the praise of God_; John xii. 43. They received honour of one another, and had no concern about that superior blessing, that divine esteem and approbation which God only can bestow, and which only would stand them in stead hereafter. Where the praise of God is inconsistent with the praise of men, there it is evident we must despise the censures or the praises of the world, and seek the divine approbation only: But where these two benefits may be happily conjoined, we are not bound to separate them. God never requires us to seek infamy and reproach, or to abandon that honour that belongs to truth and goodness.

But that I may more effectually guard every christian against all the dangers and temptations that may attend a good name, and honour in the world, I would conclude the discourse with these four advices:

I. Make not the praise of men your chief aim or design in any thing you do: But let it be your first and chiefest care to approve yourselves to God and your own consciences. Do those actions that are worthy of praise; and whether the world acknowledge it or no, your souls will find inward peace, your labour of love shall not be forgotten of God, _he is faithful who hath promised_; Heb. x. 23.

II. If you are so happy as to obtain the esteem of men, set a guard upon your soul, lest pride and vanity take occasion to arise and shew themselves. Have a care lest Satan the tempter gain an advantage against you by the fruits of your virtue and the eminence of your graces. Pride is such a cursed twining weed, it will sometimes root itself in virtue and honour, it will grow up to an equal height, and make its supporters wither and die.

III. Let all the honour you acquire among men, be improved to the honour of your God and Saviour. If you make your own applause your great end, Jesus will say to you another day, as he did once to the pharisees, _Verily I say unto you, ye have your reward_; Mat. vi. 2, 5, 16. The praise of men will be your whole recompence, and there is nothing more remains for you. Whensoever therefore you receive applause from the world, make the world know that it was not the man but the christian that practised the virtue, and gained the praise. _Not I, but the grace of God, which was with me_; 1 Cor. xv. 10. If you so manage all your laudable actions, that Jesus Christ and his name may gain some honour by them, this shall turn to your praise and glory in the day of Christ, as well as to the praise of God your Saviour.

IV. When the providence of God and his grace have favoured you so far as to gain a good character in the world, have a care of every thing that may impeach your honour, or sully your reputation. Remember the lesson that Solomon teaches you from so contemptible a thing as a dead fly; a few of them will _cause the ointment of the apothecary to send forth a stinking savour; so does a little folly disgrace a man who is in reputation for wisdom and honour_; Eccl. x. 1. The blemish that arises from one base or foolish action will darken a bright character, and cancel the honour that has cost the labour of many years to acquire; And the gospel of our Lord Jesus Christ will suffer much by it also, it those persons once descend to folly and disgrace, who have risen high before in the regions of wisdom and public esteem.

Happy those christians who walk closely with God to the end of life, and keep their garments unspotted! When they die, they leave a perfumed name behind them to the churches, and to the families to which they have belonged; and perhaps they bequeath a lasting honour to religion as long as the world shall stand. Such has been the character of some of the saints in ancient ages of the world, such in the elder and later days of christianity: The brightness and savour of their good name abides to this day amongst us, as an ornament to religion, and a rich perfume to the gospel of our Lord Jesus. To him be glory and dominion for ever and ever. _Amen._

HYMN FOR SERMON XXX.
_Christian Morality_, _viz._ _Courage and Honour_.

Do I believe what Jesus saith,
And think his gospel true?
Lord, make me bold to own my faith,
And practise virtue too.

Suppress my shame, subdue my fear,
Arm me with heavenly zeal,
That I may make thy power appear,
And works of praise fulfil.

If men shall see my virtue shine,
And spread my name abroad;
Thine is the power, the praise is thine,
My Saviour and my God!

Thus when the Saints in glory meet,
Their lips proclaim thy grace;
They cast their honours at thy feet,
And own their borrow’d rays.

Footnote 31:

See the two following sermons.

SERMON XXXI.
_Holy Fortitude, or Remedies against Fear._
1 COR. xvi. 13.——Stand Fast in the faith, quit you like men, be strong.

In the first ages of christianity, the professors of the gospel had great need of divine courage, that they might stand the many shocks of opposition, reproach and violence. The Corinthian heathens, though they were a polite and learned people, yet they were blind and obstinate in their own superstitions and idolatry, and rooted in the profane and vicious customs of their ancestors. It required a large stock of holy fortitude, to profess and practise a new religion among them, that ran counter to all their former opinions, and their manners. Therefore St. Paul, who planted the gospel in that city, calls upon his converts to shake off cowardice and fear, to stand firm and unmoved in the profession of their faith, to behave like men of war, like heroes, in the practice of christianity, and to exert all their strength of soul in this glorious work. _Stand fast in the faith, quit you like men, be strong._

It is true, we live not in a heathen country, among lewd and barbarous superstitions: The land where our lot is cast, is honoured with the christian name, and professes the religion of Jesus: yet let me tell you, infidelity is a growing temptation of this age, the gospel of Christ hath plentiful ridicule thrown upon it, by many of our neighbours that go under the name of christians, and we may sometimes be called to put on courage for the defence of this gospel.

But besides this, there are many things occurring in the divine life, that require us to put on this holy fortitude of soul. The very nature of men is so corrupt and vicious, their hearts are so averse to the holy precepts of christianity, the multitude of sinners is so exceeding great in every nation, even where the gospel is professed, the customs of this world are so contrary to the rules of the gospel, and the malice and rage of Satan with his evil angels, is so constant and so violent against the religion and the name of Christ, that it is true at all times, as well as in the primitive age, _that all that will live godly in Christ Jesus shall suffer persecution_; 2 Tim. iii. 12. When we become soldiers of Christ, and resolve to be religious in good earnest, we must reckon upon enemies and oppositions, we must be prepared to endure hardness; chapter ii. verse 3.

Our business therefore is, to seek for a spirit of power and holy fortitude, that we may be void of fear in the profession of our faith, and in the practice of our daily duties. Not the Corinthians only, but we also, _must watch, and stand fast in the faith, we must quit ourselves like men, and be strong_. If we are frighted at the sound of every reproach, or terrified by the fierce opposition of a wicked world, we shall be in danger of turning back from the paths of christianity, and of losing the heavenly prize. Such doctrines, and such practices as the gospel teaches, require the professors of them to be bold and valiant.

And besides the difficulties we shall meet with from a degenerate and sinful world, there are many other trials that attend the christian life. Sorrows and sufferings belong to human nature, in this fallen and unhappy state: _Man is born to trouble as the sparks fly upward_; Job v. 7. This earth is designed for a stage of conflict, a scene of probation, where each of us must act our parts, under the eye and notice of God our supreme governor, and our final rewarder. He expects that we should put on a sacred hardiness of soul; he requires that we should not indulge a spirit of fear, but be armed with power and courage, that we may endure to the end. And blessed be his name that he hath given us promises to raise our hope, that as he endued his people in ancient times with his grace, so he will bestow this spirit of holy fortitude upon us also, and that as our day is, so our strength shall be.

To cast my discourse into some method, I shall,

_First_, Briefly describe this divine temper of mind. In the next place, _Secondly_, I would represent the various occasions which we shall find for the exercise of it. _Thirdly_, I shall mention a few motives to incite us to acquire this holy fortitude, and to maintain it throughout our whole course of life. And _Fourthly_, propose some remedies against a spirit of slavish fear, which is directly opposite to this christian virtue.

The first thing proposed is, to describe what I mean by fortitude and courage; and to this end, we must distinguish it into that of the active and that of the passive kind. Active valour or courage, is such a temper of soul, as to attempt and venture upon any bold act of duty, which may endanger our present case, and worldly interest; and prompts us to pursue it with a becoming steadiness and bravery of mind, undaunted at every opposition we meet with, and unterrified at all the threatening dangers that stand in our way. Passive valour is such an habitual firmness and constancy of soul, as enables us to bear what sufferings we fall under, without repinings and inward vexations, and without any outward tokens of sinking and despondency. When we sustain heavy sorrows, or anguish of the flesh, without any wild and unreasonable groanings of nature, without rage and unbecoming resentment, without tumult and confusion of spirit. And this should be the temper of our souls, and our christian conduct, whether the sufferings which we feel, arise from the immediate hand of God, or from the injustice and violence of men.