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.