Virtue is an honourable and extensive name: It is used by moral writers to include all the duties we owe to ourselves, or our fellow-creatures; such as sobriety, temperance, faithfulness, justice, prudence, goodness, and mercy; and the sense of it is sometimes stretched so far, as to comprehend also the duties of religion which we owe to God. But let us take notice, that the first and original signification of the word both in the Greek and Latin tongues is much more limited, and it means only power or courage. The Greek word αρετη, used here by the apostle, is derived from Αρες, the name of Mars, or the heathen god of war: And doubtless the most ancient meaning of it among the Greek writers was warlike valour, though in time the philosophers enlarged the sense of it to include every moral excellency.
The several places in the New Testament where the word is used, have chief reference to some work or glorious power when it is applied to God, or courage when it refers to men. I wish I could stay here to explain them all, but I must mention one of them, viz. 2 Peter i. 5. Add to your faith virtue, to virtue knowledge, to knowledge temperance, &c. Virtue is to be added to faith, that is, next to your belief of the gospel, get courage to profess what you believe: Is it not to be supposed, that in this place virtue can signify the whole of morality, because the particular virtues of temperance, patience, and charity are named also: And therefore this must signify some part of morality distinct from the rest, viz. a strength or fortitude of soul.
And for the same reason the word virtue in my text cannot signify the whole system of moral duties because St. Paul in the same verse had been recommending truth, justice, and purity or temperance, which are so many pieces of morality; and it is not reasonable to imagine that he brings in a general name that comprehends them all in the midst of so many particulars, which is contrary to the use of all writers, and to his own custom too. I confess if he had said, if there be any other virtue, as he does in the like case; Rom. xiii. 9. when he had omitted any particular, we might then have understood virtue in the general sense; but now it is evident, that he means a particular excellency, distinct from those before-mentioned; and the word itself requires us to understand a brave, bold, and generous spirit and practice. He recommends to them a great and excellent behaviour, wherein their holy courage may appear, when the call of providence gives a just occasion.
Courage is a virtue which stands in opposition both to fear and shame; and it guards the mind of man from the evil influence of both those passions. The man of courage has not such a feeling fondness for his flesh nor his estate, as to be afraid to profess his sentiments, or to fulfil his duty at every call of providence, though his estate may suffer damage by it, or his flesh be exposed to pain: Nor has he such a tenderness for his honour, as to secure it with the loss of his innocence. He is not ashamed to appear for virtue in an age of vice and scandal: He stands up boldly for the honour of his God, and ventures a thousand perils rather than wound his conscience, or betray his trust: He dares profess and practise temperance among an herd of drunkards, and purity in the midst of the lewd and unclean: The man of courage can despise the threatenings of the great, and the scoffs of the witty, conscious of his own integrity and truth. He can face and oppose the world with all its terrors; and travel onwards in the paths of piety without fear. The righteous man is as bold as a lion; Prov. xxviii. 1.
Now it is the apostle’s advice to the Philippian converts, that whensoever there is any just occasion given to exert their fortitude, whether it be in the defence of the rights of mankind, and the liberties of their country, or in vindication of the cause of God or virtue, let the christian take those opportunities to speak his mind, and shew his courage; let him make it appear that the meek of the earth may sometimes resist the mighty oppressors, that the followers of the Lamb dare to oppose the wild beasts of the age, and are ready to sacrifice all that human nature calls dear for the service of God, or the welfare of their fellow-creatures.
The heathen world may derive some arguments from the light of reason, and some perhaps from more corrupt and selfish principles, to awaken their valour, and to raise heroes amongst them: But there is nothing among all the writings of the philosophers, or the examples of their real or their fabled heroes, that can raise and support so illustrious and divine a courage, as the principles and the patterns with which the gospel of Christ has furnished us; whether we look to Jesus, the founder of our religion, the Son of God in our nature, or to his apostles, or to the primitive martyrs, among whom some of the weaker sex and the weaker age, have outshone the glory, and darkened the lustre of all the great men of heathenism.
What blessed views hath the gospel given us of heaven and future happiness, to animate our zeal, and to engage us to the boldest efforts of goodness! What promises of almighty power to assist us in our sacred attempts, and to bear up our spirits! What rich and infallible assurances have we in the word of God to support our highest expectations, that if we are faithful to the death, we shall receive a crown of life! Rev. ii. 10. And Jesus our forerunner hath already taken possession of all these prizes and glories to reward the conquerors.
Shall we sink and despond at any dark appearances? Shall our spirits fail us in the midst of duty, when we have so many divine motives to valour and holy fortitude? Methinks there should be nothing too hard for a christian to undertake or suffer, when God and providence call him to it. I confess that flesh and blood are frail and feeble: Animal nature overwhelms the soul with its shudderings, and forbids the execution of the bravest purposes. It is only grace, divine grace, that can strengthen the trembling christian, and make him venture through dangers and death in the way to the heavenly crown. It is this gives power to the promises, and makes the saint believe the performance. It is this sets heaven before his eyes, and gives it such an attractive influence, such a sovereign conquest over all his fears; it even braces the sinews of nature, and exalts the spirits to despise danger and pain. What wonders of holy fortitude might a christian perform, if the eye of his faith were kept always open, and firmly fixed on those bright and everlasting invisibles?
But I shall enlarge no farther on this argument of christian courage, and I am the more inclined to dismiss this subject at present, having reserved some discourses on it for another season[31].
I proceed therefore to the last exhortation in my text, If there be any praise, any actions that deserve honour amongst men, think on these things, engage yourselves in the practice, and obtain the honour. The praise which the apostle here recommends, may be described as Cicero, the famous Roman orator, describes glory; it is, “The concurrent and unanimous commendation of good men, or the general voice of wise and uncorrupted judges, concerning any eminent practice of virtue.”
The holy apostle had just before recommended things of good report, and now he exhorts them to the practice of laudable actions or things that merit praise. The difference between these two is this: a good report signifies a clear and unblemished character, fair reputation among men, a good name among those with whom our daily acquaintance lies, and our civil conversation and business. But praise implies a considerable degree of applause or honour, obtained by some eminent actions, or some extraordinary instances of wisdom, courage, or goodness. A man that has never attained to any great degree of excellence above his neighbours, may yet have a fair reputation in the world: But the word praise seems to imply a great and honourable name, as well as a good one.
I shall mention but two general instances, wherein we may suppose the apostle recommends to us the practice of those things that are laudable: One is, an extraordinary conduct in common affairs; the other is an improvement of the seasons, or occasions of extraordinary virtue.
I. It is a thing praise-worthy to labour after an extraordinary conduct and uncommon excellence in our common affairs of life, to excel all others in the things that relate to our station in the world. Let each of us search and enquire, what is it within our reach that shines brightest among men, and then pursue it with vigour.
If a person, who professes religion in the strictest manner, and in the purest forms, be made a magistrate or public officer, let him do something extraordinary for the public welfare, if it be possible, and merit the public thanks and praise of the community. So if a man be called to the ministry of the gospel, let him imitate the blessed apostle in zeal for Christ; as in 1 Cor. xv. 10. I laboured more—than they all. Let there be no bounds to our desires of excellence, and our zeal for the salvation of men. Covet earnestly the best gifts, says the apostle; 1 Cor. xii. 31. and animate them with the noblest graces. There is a holy emulation wherein we may vie with one another, and each of us get as near perfection as possible. This is praise-worthy. I told you before, that magistrates or ministers must be diligent in their work to gain a good report, but they must double that diligence to obtain special praise.
So in the most common employments of life, and the management of daily affairs abroad or at home, we should aspire to be patterns of every thing that is good and laudable, that we may all be able to say as St. Paul, Be ye followers of me, even as I also am of Christ: 1 Cor. xi. 1. Am I a master? Let me have a holy ambition to be the best of masters, and by an excellent conduct constrain all my servants to praise and love me; except such vulgar and brutal souls that no kindness can engage, no merit can oblige, and no virtue can influence. Am I a servant? Let my zeal for my master’s interest exceed all my fellows, and my faithfulness and diligence in every duty extort honour even from those who envy me, and deserve the esteem and love of those that are above me. If I am an artificer, and God hath given me any superior talents or capacities, I should not employ those superior talents in trifles, but use them to some most valuable purposes, for the benefit of mankind, beyond what former ages have known. I should promote useful knowledge, if I am a philosopher, and carry it on farther than my fathers have done. These are some instances wherein we may perform actions of praise that are becoming a man or a Christian.
II. It is a thing praise-worthy to improve all the seasons and occasions of extraordinary virtue, to seize on those special opportunities which providence now and then may give us to exert uncommon degrees of wisdom or mercy, activity or courage.
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.