self where your passions are concerned: at least suppose your enemy in the same circumstances with yourself, and doing what you find yourself inclined to do, and consider what judgment you should make of him, and so judge of yourself: by these means perhaps we may preserve ourselves from the fatal influences which vice and passion have over the reason and understanding of mankind. 7 SUMMARY OF DISCOURSE LVI. ROMANS, CHAP. XIV.-VERSE 16. ST. PETER describes the condition of Christian warfare adding the example of Christ, who, when he was reviled reviled not again. Here one would think no man would overact his part; reproach and contempt are not riches against the temptations or too eager pursuit of which we need be warned. We are apt to shrink at calumny, and excuse ourselves from duties, which performed would expose us to envy or ill-will: what then is the meaning of the text? Does Christ call us to suffer revilings, and his Apostle calls us to avoid them? But suppose that it is not inconsistent with our Christian duty to avoid the reproach of the world; yet can we stop malice when we do our duty, or prevent others from speaking ill of our good? Is it not enough therefore to do good, without securing it from the attempts of malice and envy? to suffer patiently the malice of wickedness, but must we partake the guilt of it too? and shall it be imputed a crime to us, that we let our good be evil spoken of? Such reasonings the text may suggest at first; but maturely considered, it will teach us how to pursue things in themselves truly praiseworthy; not only how to be good ourselves, but useful in the world, by exercising a truly Christian prudence and address in promoting the interest of virtue and religion. The gospel calls us not to court persecution for the sake of our profession: it is not for the interest of religion, or the glory of our Master, voluntarily to expose ourselves or doctrine to the contempt of the world: in both cases our Saviour has directed us otherwise, (Matt. vii. 6.): when he sent his disciples forth to preach, his express command was, beware of men; thereby requiring them to consult their own personal safety. This may satisfy us of the lawfulness of avoiding danger, and clear our way to the fully understanding of the text. The rule is general, and extends itself to all parts of our Christian conversation. The Apostle applies it particularly to the controversy in the church of Rome at the time this letter was written to them; but as it arises not out of the particular 'circumstances of that case, we may deduce it from the general principles of Christian prudence on which it is founded. To proceed clearly, it is inquired, I. what the Apostle means by our good: II. endeavor is made to show that our good is often exposed to be evil spoken of through our own indiscretion, and therefore that we may often prevent it: whence, 'III. will appear the reasonableness of the duty enjoined us in the text.-I. Some by our good understand our religion, which is every Christian's chief good: in which point of view the text is thought to recommend simplicity of manner and inoffensiveness of behavior. But the Apostle seems to aim at something farther: his business here is not to deter us from the practice of evil, but to direct us in the use and practice of good, that our virtue may be secured from reproach; and our good is not the topic whence the Apostle draws an argument or exhortation, but the subject-matter of his directions. Thus then the text may be paraphrased: be not content with merely doing what is in itself good and commendable, but look forward to its probable consequences, and thus try to prevent any mischief that may grow out of it to yourself or others, that your good may be inoffensive and irreproachable: in this sense it is proposed to consider the text.-II. We cannot then be truly virtuous till we are above the temptations of the world, and free from the servitude of courting its opinion; but here men err in thinking this to be the same as to despise the world and all that belong to it: and hence it is that virtue it ness. : self attracts a moroseness which destroys its power of usefulNor is this all the cause of virtue often suffers by the zeal and indiscretion of such mistaken votaries, who disdainfully censure all the prudent methods by which goodness may be advanced, as the effects of worldly wisdom and cunning; and if what they do be justifiable in itself, they care not for the consequences: nay, they eagerly embrace inconveniences, esteeming it virtue to suffer for good; whence arises disdain and aversion; and hence they value themselves more for reproaching men with their vices than for correcting them. The success of such a method may be known by considering the temper and disposition of mankind. To vex and exasperate men makes them stubborn in vices and opinions, exposes your good to reproach, and gives the enemies of religion occasion to blaspheme. Zeal is the noblest grace, when duly tempered with charity and prudence, and in this state produces the best fruit; but growing extravagant, it becomes a grief to wise men, and the sport of fools. The mistake of such men lies in not distinguishing between a servile compliance with the world, and a prudent behavior towards it; the difference between which is as great as between virtue and vice: one is the way which men, who sacrifice honor and conscience to their interest, make use of; by the other wise and good men recommend the practice of virtue and religion. Those whose virtue is too stiff to court the world into a compliance with what is good, may do well to consider how the Apostle is to be justified in the character which he has given of himself, (1 Cor. ix. 19.) Into what a variety of shapes did he turn himself, to gain on the affections of men, that he might win them over to the gospel! this point enlarged on, and illustrated by the case of a skilful pilot. But to court the affections of men some think below the dignity of religion. How so? ought not men to be made to love virtue and religion? Yes; and how is that to be done but by engaging their affections in its cause? Is then the attempt to do so an unworthy one? How can these things be made to agree? But if it must be allowed that it is necessary to apply to men's affections in the cause of virtue, it will show the reasonableness of the text, and the necessity of having recourse to Christian prudence and wisdom to direct us in the practice even of good: for all things have not the same appearance to all men, and we must therefore beware of the ill impressions which may be made on others by the good we do. This care not to offend is the foundation of civility and good-breeding in common life, and will produce mutual love and condescension in religion: this point enlarged on. View but the difference in one Christian grace, when attended by this care, and when not. This exemplified in the case of zeal, which is in itself an excellent gift. Some there are who care so little for securing their good from being evil spoken of, that their zeal for good arises even from envy and strife: this spirit is still in being, and often makes men spitefully good, delighting to exasperate others who differ from them: this point enlarged on. They justify themselves by saying that men ought not to be ashamed when they are in the right, or afraid of owning the truth; two very good reasons sadly applied: for men ought to be ashamed so to use truth, as merely to insult, not to correct, the prejudices of mankind. But there is still a farther mischief: when men truly labor to promote truth, and recommend it to others, they always place it in the best light, and take care to obviate the misapprehensions of those with whom they deal: but when they dispute for opposition sake, or for their own amusement at the expense of another, they care not whether he understands the truth, or how grossly he mistakes; for the more violence he shows, the greater is their entertainment: this point and its consequences enlarged on, showing the probability of his error continuing for ever, thus exposing our good to be evil-spoken of. The same effect is often seen to proceed from a mixture of zeal and ignorance. In this case men think they must do or |