The works of the Rev. Isaac Watts, D. D. in nine volumes (volume 1 of 9)

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.

God has made every thing beautiful in its season; Eccl. iii. 11. The 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.