Part 56
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.