So much I conceive sufficient for the explication of the words in the Text. Tho the duty here mentioned do by its particular connexion in this place more immediately refer to those that are in the relation of Servants, yet it is supposed to be of a more general extent, and to reach unto all other degrees and professions, for whom the reasons of it will hold à fortiori. For if those of the meanest condition are not exempted from this endeavour, much more then should others make it their care and business, who have greater advantages for it, and consequently greater engagements to it. And according to this more general extent of this duty, I intend the prosecution of it.

The Doctrine I would insist upon, is this:

It is the duty of every Christian so to demean himself in every business, condition, relation, as may adorn the Gospel, and win over others to a love of it.

There is a special care to be had to the comeliness of our actions, that they be such and so managed, as to bring a reputation to the doctrine we profess, and make it seem lovely in the eyes of others.

I might cite abundance of proofs to this purpose. All those admonitions in Scripture. 1. Of not giving offence to others. But 2. Rather winning them over by our good examples, are but other kind of expressions signyfing the same thing with this in the Text.

Such are those places which do prohibit the giving an occasion for the name of God and his doctrine to be blasphemed, Rom. 2.24. 1 Tim. 6.1. Or causing the way of truth to be evil spoken of, 2 Pet. 2.2. Or giving occasion to the adversary to speak reproachfully, 1 Tim. 5.14. Signifying that special care and caution which we ought to use in vindicating the reputation of Religion. Men are full of prejudice against the ways of God, apt to entertain hard thoughts against them, as if they were rough, deformed and uneven, ready to catch at all occasions of confirming themselves in these prejudices, from the haltings and imprudences of those that profess Religion: And therefore it should be their endeavour to be very wary of giving any advantages of this kind. This was Nehemiahs argument, c. 5. v. 9. Ought ye not to walk in the fear of God, because of the reproach of the heathen our enemies? And in this very Chapter of the Text, the Apostle exhorteth that their behaviour be as becometh holiness, v. 3. that the word of God be not blasphemed, v. 5. that he who is of the contrary part may be ashamed, having no evil thing to say of you, v. 8. So again, 1 Pet. 2.12. For this reason ought your conversation to be honest among the Gentiles, that whereas they are apt to speak against you as evil doers,¹ they may by your good works which they shall behold, be brought to glorify God in the day of visitation.

To this purpose likewise are all those other Scriptures, which do mention it as a duty to win over others by our good examples. To let our light so shine before men,² that others seeing our good works may glorify our Father which is in heaven;³ To consider one another, to provoke unto love and good works, that is, so far to study the tempers, inclinations, interests, of those we converse with, that thereby we may be able to take the right advantage of doing good upon them.⁴ If by any means we may provoke them to an honest emulation. So Philip. 2.15. That ye may be blameless and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, amongst whom ye may shine as lights in the world: That you may be of as great usefulness and ornament in your several Spheres as the lights in the firmament.

So Womens conversations ought to be such, as to win their Husbands, &c. 1 Pet. 3.1, 2.

I shall cite but one Text more for the proof of this, and then proceed to the Reasons of it. ‘Tis that known place, Philip. 4.8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think of these things. Wherein the Apostle doth by a peculiar strain of Rhetorick inculcate upon the Philippians, in the most comprehensive words, and the most serious vehement manner, all such lovely and desireable qualifications, as might serve to adorn their professions.

Whatsoever things are true: That is, sincere and real, free from all false pretences and appearances.

Whatsoever things are honest: The original word is σεμνά, which signifies properly venerable. That is such things as may occasion in others a reverend esteem of you.

Whatsoever things are just: That is, free from the suspicion of unworthy partiality or base ends, not so much aiming at serving the interest of a Party, as doing that which is in it self right and just.

Whatsoever things are pure: ὅσα ἁγνά, That is, things that are free from all immodest uncomliness.

Whatsoever things are lovely: ὅσα προσφιλῆ, That is, grateful and benign, such as will render a man most acceptable to those with whom he converses; free from that asperity and ruggedness, which do’s so deform some mens carriage.

Whatsoever things are of good report: ὅσα εὔφημα. There are some things that by the consent of Nations are of a good fame and well reputed of; the Apostle would have a special care taken of such matters, there being nothing of greater consequence to the interest of a Profession, than the good name of those that profess it.

If there be any virtue, […]. Which Word tho it be most frequent amongst the Philosophers, yet ‘tis very seldom used in Scripture and not any where by St. Paul, excepting this place, as being perhaps too low an expression for those spiritual Graces, which Christians ought chiefly to labour after. But yet as for all those things that are commendable amongst the very Heathen, which they style by the name of Virtue, Christians ought not to be defective in such things, or think it below them to imitate such examples.

If there be any praise, whatsoever is counted laudable and comely by the very light of nature, ought not to be neglected by them.

For the further confirmation of this Truth, I shall suggest three Reasons to convince the equity of it.

Reason 1. 1. This doctrine doth adorn us, and therefore ‘tis but reason that we should adorn it. We are all of us naturally in a deformed forlorn condition, being wretched and miserable, and poor and blind and naked,⁵ and ‘tis alone this Doctrine of the Gospel that doth furnish us with gold, and eye-salve, and white rayment to enrich and beautfy us. We are of our selves children of darkness, ‘tis the Gospel that doth beget us again to a lively hope, and make us children of the light; and therefore ‘tis but reason that we should walk worthy of our vocation, and as becomes children of the light, Ephes. 5.8. Setting forth the virtues of him that called us into his marvailous light, 1 Pet. 2.9. Light is one of the most glorious and beautiful creatures in the world, and therefore an earthly and sordid carriage will not become that title. Those that are raised to this privilege should endeavour after such virtues as will be suitable to it. Men are content in the night time to be homely and plain, but in the day they will endeavour to have their garments decent and comely about them. So should Christians demean themselves; remembring the obligation that lies upon them from their calling, counting it a greater shame to them to do any unworthy act, under the glorious light of the Gospel about them, and the illumination of the spirit within them, than other men do to commit any filthiness in the face of the Sun. Men usually are very careful to advance the honour and reputation of that from which they receive their own. So that the Law of gratitude doth ingage us to this duty, which is the first reason.

Reason 2. 2. In the adorning of our professions, we do really promote our own advantage, and adorn our selves, the reputation of that redounding to our benefit, and the blemishes of it to our disparagement. The honor and esteem that is given to any Profession do’s reflect upon the Professors; men are usually very sensible in things of their own interest, how careful will they be in adorning their Habitations, not grudging to bestow much labor and cost to this purpose, and for their Bodies nothing more common than vanities and excess in the adorning of these; and yet after all their care and delicacy in this kind, these bodies of theirs are but frail earthly Tabernacles and must shortly prove worms-meat, and molder away into their original dust: And so likewise for their Names; all those difficulties that men undergo in the pursuit of fame and glory, which is the business of men of more large and generous spirits, is but for the adorning of their names and perpetuating them to posterity, which tho it have its proper use and bounds, yet is it but vanity as Solomon says, seeing that which now is, in the days to come shall be forgotten, Eccles. 2.16. Every generation producing something which seems new and strange to take up mens talk and wonder, and to drown the memory of former persons and actions.

Now if we would do any thing of this kind which may be for our real advantage, it must be by the adorning of this Doctrine, which abideth for ever. The sweet ornament of a good name, which we endeavour to pour upon the head of that, will run down and be communicated to the skirts about it, all that belong unto it. There are but two kind of things that may justly challenge any care from us of this nature; some things ought to be adorned for their own worth and dignity, other things for that special affection we bear to them, and the desire of having them loved and esteemed by others; in both which respects, this doctrine of the Gospel ought to be preferred before any thing else, especially since our own advantage is so much concerned in it. That is a second Reason, the Law of self-love doth ingage it.

Reason 3. 3. And lastly, which may serve instead of all other Reasons, this is the great end of our Creation and Being, the chief business upon which we were sent into the world, to glorify God, and bring honor to his name: Which we then do in reference to others, when we demean our selves so as to cause them to acknowledge and speak well of him. This is to walk worthy of the Lord, 1 Thes. 2.12. and as becometh the Gospel of Christ, Philip. 1.27. When those that of themselves are apt to speak evil of our Profession, shall by our good conversation be convinced and won over to a love of it. This is the greatest and most noble work, that any man is capable of contributing unto; And therefore that may be another Reason to enforce the necessity of it, ‘tis the chief end of our Creation.

I shall need to say no more by way of Explication or Proof: I come now to the Application of this Point, wherein it may be improved to these Uses.

I. For Information, If it be every ones duty to take special care of adorning his profession, then it will follow:

1. That men are not only to regard the lawfulness of their actions as to the matter, but the comeliness of them too as to the manner and degree. As there is difference betwixt clothing and ornaments, so is there betwixt the mere lawfulness of actions and the comeliness of them. A Christian should even in moral duties do something beyond the common level of men, aiming at things that are more generous and heroical, and may give a lustre to his profession; especially in such matters, as border nearest to the proper Graces of Christianity, as gratitude, patience, meekness, self-denial. And in such cases where other ordinary men may be supposed to yield unto common infirmity and temptation, the usual excuse of their failings; he should press on with greater vigor as considering the cause that depends upon him, the reputation of his holy Profession. Some things, that for the substance of them may be just, yet being performed without respect to this end, may prove blame worthy. Bonum must be ex causa integra: The defect of any such circumstance whereby an action might be better performed, doth lay a blemish upon it. Now we are to provide things honest in the sight of all men; to acquit and commend our selves not only to our own consciences, but to other mens consciences too, 2 Cor. 4.2. This doth principally consist in the right circumstantiating of actions, and will require much prudence to judge what is seasonable and fit.

2. Hence it will follow, that amongst that great variety of duties, which are incumbent upon a Christian, there ought to be a special regard unto such, as are of general approbation, and most sutable to the reason of mankind: that is, to those moral duties which the light of Nature doth oblige unto, because those who are without, will be apt to take an estimate of us, by our conformity to these. And that man will never arrive to the esteem of being Religious who should be found negligent and defective in this kind, either in respect of an holy awe and fear towards the divine Majesty which he doth profess to adore, justice, equity, charity, gentleness in his dealing and conversing with others; these things being of an universal approbation, amongst men that pretend to any Religion. For tho natural men are apt to entertain prejudices and hard thoughts against many religious duties, yet there are some things that are both acceptable of God, and approved of men, Rom. 14.18. And that is, when Religion is not so much put in meats and drinks and external forms, as in righteousness and peace, &c. ‘Tis true indeed, a man must take heed of resting in these moral attainments; but on the other side he must take heed of coming short of them too. He that pretends to grace and doth not come up to these, is in as bad, and (in many respects) a much worse condition, than he that rests in them. ‘Tis true likewise, that there may be much danger in seeking to please men, but yet this is an end, which we may and should propose to our selves even in our religious conversation, Rom. 15.2. Let every one please his neighbour: ‘tis the Apostles advice there; and he owns it for his practice, 2 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved. There must and will always be an enmity betwixt the seed of the Woman and the seed of the Serpent; but yet this doth not hinder but that we may labour for so much favour in their eyes as may give us advantage of doing good upon them. ‘Tis said of the Apostles, that they had favour with all the people, Act. 2.47. And upon that account were they so powerful amongst them. Some of these things would not perhaps be so proper to be insisted on, did not the condition of the times make them seasonable; when so many men under the profession of Religion (which is now in fashion, and therefore easy) do indulge themselves in the neglect of moral duties. As if the pretences to holiness, which do really so much the more ingage to these things, might yet serve as a dispensation from them; than which nothing can be more uncomely.

3. But I hasten to a second Use, for Reproof of such persons who are so far from being Ornaments, that they are rather spots and blemishes to the Doctrine of the Gospel. Such are of two kinds, Careless and Scandalous Professors.

I. For those that are Careless and Barren, who are wholly immersed in themselves, and the observance of their own humours, without any regard to the profiting or pleasing of others. There is something in mens religious conversation, answerable to the slovenliness of their outward carriage, whereby others are made averse, and as it were nauseated from conversing with them. Such are all selfish, morose, churlish, contentious men, who instead of inviting others, do rather discourage them from the ways of Religion.

II. For such as are scandalous, who whilst they profess religion, do allow themselves in some notorious sins: And sometimes commit them under the very pretence of Religion; as the Pharisees are accused to devour widows houses, that is to do acts of injustice and cruelty, under the pretence of devotion and zeal: Both these are an abomination, but especially the latter, which doth involve in it the highest affront and indignity against religion, that can be. It is really to scoff and despise that, to which in appearance we pretend the highest reverence. It is to carry Christ about in scorn to be derided by others, crying hail King of the Iews, and yet spitting upon him and buffeting him. Such persons are so far from adorning their profession, that they do their utmost to disparage it, and make it appear odious. What serious man would be invited to own that for a Religion, which is professed by men of such false and hateful conversations. There are two things I would briefly suggest by way of motive to dissuade men from offending in either of these kinds, viz. the Unworthiness, and the Danger of such carriage.

1. ‘Tis Unworthy and odious to cast a blemish and reproach upon that to which we owe our own honour; to destroy those whom we are bound to love and help. The Scripture puts it as a brand upon the loose Sons of Eli, Hophni and Phinehas, 1 Sam. 2.17. That they caused men to abhor the offerings of the Lord. And nothing can be more hateful than to bring sacred things into contempt: It was Iacob’s complaint against his Sons, Simeon and Levi, Gen. 34.30. That they had made him to stink amongst the inhabitants of the Lord. So doth the unworthy carriage of Professors, cause the hearts of others to rise up against them with much scorn and detestation.

2. And as it is unworthy, so likewise is it dangerous; you know the several Woes in Scripture denounced and executed against those that give offence. Temporal judgements upon their names, Malach. 2.9. The Priests that caused others to stumble at the Law, are threatdned to be made contemptible and base before all the people. And there is nothing more equal, than that those who expose religion to contempt should suffer under it themselves.

Judgments in respect of life: Balaam was for this reason slain with the sword, because he taught Balak to lay a stumbling block before the children of Israel, Numb. 31.8. The Sons of Eli were upon the like account slain by the Philistines, 1 Sam. 4.11.

But that’s not all: For besides this temporal death, it doth expose a man likewise to Eternal death. And ‘tis but reason that it should be so, because the sins of such offenders do extend to the ruine of the souls of others; they doing what in them lies to destroy those for whom Christ dyed, 1 Cor. 8.11. ‘Tis spoken concerning the abuse of our liberty in things indifferent, ‘tis much more concerning actions in themselves sinful.

That’s a known Text, Matth. 18.6. It were better for a man to have a milstone hung about his neck, and to be cast into the Sea, than to offend one of these little ones. Now if to offend but one, and that a little one, that is one that is weak in knowledge and faith, will expose a man to a certain and dreadful vengeance, what then may they expect, who in regard of the eminency of their place, reputation, profession, do occasion a more general and spreading scandal, both in respect of the number and quality of the persons offended, and cause the ways of God to be commonly evil spoken of? As if the profession of religion, were but a design to bring about some politick ends, and as if all men who did pretend to holiness were to be suspected as deceivers; if those that brought up an evil report upon the Land of promise, were so severely punished,⁶ being destroyed by a plague from heaven. Certainly then, the offence and the punishment ought to be estimated to be as much greater here, as this heavenly Canaan is better than that earthly.

3. I have but one Use more, and that shall be for Exhortation, to persuade us unto the study of this duty in the Text. That we would every one in our several places, endeavour to bring honour to our profession, and to vindicate it from those reproaches, to which the unworthy conversation of some professors hath exposed it. I know not any duty more seasonable to be pressed than this, because of those so great and common scandals that have been given in our Times. Wherein too many have justifyed all those old Calumnies and reproaches, which the malice of the ancient Heathen was wont to charge upon the primitive Christians.

For our better direction in the performance of this duty, you may please to remember what was suggested before. That the nature of adorning doth consist in these two things: The removal of Blemishes and the addition of Ornaments.

1. For the Removal of Blemishes: There are several things which are after a more especial manner blemishes to the conversation of a Christian. Besides those grosser vices, which are most opposite to the purity of evangelical doctrine, by which this profession should be distinguished from all others: I say besides these, there are some actions likewise, which seeming not to contain in them any gross iniquity or injustice, are thereupon more easily fallen into. And yet being destructive to peace and friendship amongst men, and against the good of humane Society, and consequently hateful to the generality of man-kind, are therefore very great blemishes to the profession of Religion. Such are suspitiousness, evil-surmisings, tale-bearers, which are the fewel to contention, as the Wiseman speaks, Prov. 26.20. Malignity, that is an aptness to put the worst construction upon things, whispering, backbiting, rash censuring of others; which things in the opinion of St. Iames are not consistent with the very shew or profession of Religion. If any man amongst you seemeth to be religious and bridleth not his tongue, that mans religion is vain, Jam. 1.26. Being busy-bodies, under the pretence of zeal and religion, in the affairs of others, wherein we are not concerned, which is very apt to provoke men unto much indignation and prejudice.

And then besides these blemishes, which concern our civil conversation with others, there are some likewise which men are subject unto in the performance of their religious duties. An imprudent openness, and too much affecttation in them, as if we did them to be seen of men. A being strict in lesser things and loose in greater, which is to walk circumspectly, as fools not as wise, and hath usually much provocation in it. There are several other things of this nature, which I cannot stand to enumerate; but these are some of those particular failings, to which those who would be thought the more strict Professors are subject, which ought to be avoided, as being after a more especial manner blemishes to our Profession.

2. There are some peculiar Virtues and Graces, which are commended to us, as being more especial ornaments to our Profession.

⁷1. Nothing doth become men more than a holy reverence and fear in speaking of the things of God. There is an uncomeliness, and there may be a superstition too, in the unseasonable mixing of sacred things with mirth.

2. In reference to others nothing is of a more universal approbation, than Love and Iustice.

3. For Love, there must be a philanthropia, extending to the good of mankind and publick benefit; not confining our designs within the narrow compass of our own private advantage and the observance of our selves: And there must be a philadelphia too, a more especial love to the brethren, and readiness to serve and help them, especially for such as are in distress, and in a state of affliction. The works of mercy to such are not only sweet odors in the sight of God, but before men.

4. And so for Iustice likewise: Uprightness and single heartedness, a freedome from guile and designs, being commendable amongst all professions of men. And therefore the neglect or want of these must needs be a great blemish amongst Christians. When those that are professors shall be more ready to serve the interest of a Party, than to observe the rules of justice and equity, this must needs occasion hard thoughts and speeches against them.

5. In regard of our selves; the holy Ghost doth frequently commend to us, humility, meekness, modesty, as being the most comely ornaments, and indeed the very badge and livery of our Profession. We are exhorted to be clothed with humility, resembling it to a garment, with which we are to deck our selves; and a meek and quiet spirit is expresly compared unto, and preferred before the adorning with gold and apparel; and as those are usually valued by men, so this is said to be in the sight of God of great price, 1 Pet. 3.4. And the Scripture styles modest behaviour, neat, 1 Tim. 3.2. κόσμιος. That’s the Word, we translate it, of good behaviour, but ‘tis the same with this in the Text, and signifies properly neat or comely.

Nothing is more frequently inculcated in the Gospel, than these kind of graces, that we should be gentle, easie to be intreated, favourable towards the infirmities of others, putting the best construction upon things; Being soft in our answers, slow to anger, ready to forgive, overcoming evil with good, speaking evil of no man, being no brawlers, but gentle, shewing all meekness to all men, Titus 3.2.

These graces are all of them of such a lovely and winning nature, that it would exceedingly promote the interest of Religion if they did more shine forth in the lives of those who call themselves Professors in these times.

‘Tis true, these Graces do more naturally arise from a condition of trouble and suffering, as the primitive times were. And in such days as these, when the profession of Religion is in fashion, and advantageous to a mans secular ends, and the Church in a kind of triumphant condition, many of those who profess Religion (if they are not otherwise persons of judgment and solid worth) are more apt to grow insolent, and rugged towards others. But yet these Graces would be no less comely now, than they were then. Nay the greater the difficulty of them is, the greater would their ornament be. And therefore the more watchful ought we to be, in respect of the temptations against them.

I know there are several other things which some men make choice of for the ornaments of Religion, as skill in some affected insignificant phrases, or some high airy notions, zeal for some particular forms, or in serving the interest of a Party. Nothing is more obvious to any ones observation, than that many men do principally insist upon some such things as these, for the great ornaments of their profession, by which they measure themselves and others.

Whereas some of these things are so far from being ornaments that they are at the best but spots and blemishes, and the best of them are but fashions, which though they may seem comely in some particular place and seasons, yet they have not any absolute beauty in them, and at another time will appear deformed. Whereas these other things I have mentioned, will never be out of fashion, as having in them an absolute beauty of their own, not depending upon places, times, or opinion.

The End of the fourth Sermon.

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Footnotes

1. 1 Pet. 3.16. ↩

2. Mat. 5.16. ↩

3. Heb. 10.24. ↩

4. Rom. 11.14. ↩

5. Rev. 3.17. ↩

6. Numb. 14.37. ↩

7. 1 Pet. 3.15 ↩