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.