sun ariseth;—and man goeth forth to his work until the evening_; Ps.
civ. 22, 23. It is more natural and healthful to pursue the concerns of
life, as much as possible by day-light. Midnight studies are prejudicial
to nature: A painful experience calls me to repent of the faults of my
younger years, and there are many before me have had the same call to
repentance. Wearing out the lightsome hours in sleep, is an unnatural
waste of sun-beams. There is no light so friendly to animal nature as
that of the sun. Midnight assemblies, festivals, and entertainments,
exhaust the spirits, and make a needless profusion of the necessaries of
life: They carry a very ill appearance with them, even where no
wickedness is indulged, they are practices of evil report, and deserve
censure and shame.
It is no honour to our whole nation, that we have learned the fashion of
doing nothing in the morning; among persons of mode the day often begins
at noon: The hours of business are grown much later among us than our
forefathers could bear. They knew the worth of day-light. In some things
indeed we are bound to comply with custom, or we must forsake the world:
for a few can never stem the general tide, or reform a degenerate age:
And there are some few trades and employments which demand labour at
night. But in our general conduct we should endeavour to act more
agreeably to the laws of creation and nature, and to reduce families to
a little better order, wheresover we have power and influence. Surely it
can be no great hardship for any persons in health to begin their duty
with the rising sun, for almost half the year. We should not think it
sufficient to get up a little before noon, nor should we turn the
morning of God and nature into midnight, nor make the decline of the sun
serve for our morning work.
I would not be thought in this page to reflect upon the weak, the
sickly, and the aged parts of mankind, whose nature may require longer
sleep, and a larger degree of rest to recruit their spirits: Nor do I
accuse those unhealthy persons, who can get no slumber till the night is
half spent, and are thereby constrained, merely for the sake of health,
to let their bed intrench upon so many hours of day-light: Yet I
persuade myself, that if these last would but bear the inconveniences
they complain of for a week or two, if they would break off their
morning-slumber early, and early betake themselves to rest, nature would
quickly learn a better habit, the reformation would soon grow easy: And
perhaps this might advance their health in a sensible manner, beyond all
their old indulgences, or their present expectations.
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.