SERM. digent, readineffe to appear in the behalf of XV, fuch as are injured by prevailing power, en

deavors to clear up doubtful points, and vindicate innocence, accufed, cenfured, and reproched.

The Philippians, very probably, would be led by this advice, to think of benevolence toward each other, and toward their fellowchriftians, and alfo toward other men, their Heathen and Jewish neighbours: a readineffe to do good to them, when they had opportunity and ability, and their fervices and kind offices would be accepted.

Herein may be alfo included fteadineffe in the faith, and in the profeffion of the truth, free from any appearance of obftinacie, and without unreafonable fcorn and difdain of others of different fentiments: a readineffe to give a reafon of their belief and hope to all who demand it: and doing it with meekneffe and modeftie.

Hereby may likewife be intended condefcenfion upon many occafions, forgiveneffe of injuries, meekneffe and gentleneffe, mildneffe in precepts and reproofs, and doing every thing, fo far as may be, in the most acceptable and agreeable manner. Once

XV.

Once more: Think of whatever things are SERM. lovely. Shew an affable carriage to all men. And if any of you have it in your power to be extenfively ufeful, manifeft chearfulneffe of mind, in fuch good defigns, as you engage in, and promote them to the utmost.

Whatever things are of good report, or well spoken of, and generally commended.

But hereby the Apostle intends thofe things only, that are juftly commended, or are really commendable. It can never be imagined, that he advises any Chriftians to pay fuch deference to prevailing customs, as to approve of any thing that is in itfelf evil. No: Chriftians were at that time few in number, in comparison of others, and were obliged to be ftedfast in the faith, whatever others might think, or fay of it. And at fome feafons, and in fome places, there are fome fo degenerate and corrupt, as to vilify those who joyn not with them in fhameful practifes. For the time past of our life may fuffice us, fays St. Peter, to have wrought the will of the Gentils, when we walked in lasciviousnesse, tufts, exceffe of wine, revellings, banquetings, and abominable idolatries: wherein they think

I Pet. iv

3.4.

SERM. it frange, that you run not with them to the XV. fame exceffe of riot, Speaking evil of you.

1 Pet.

ii. 12.

Nevertheless there are fome branches of virtue and real goodneffe, which are generally approved, and well spoken of. St. Peter himself supposeth as much in another exhortation.' Having your converfation honeft, or good, fair, and unfpoted, among the Gentils : that whereas they speak against you, as evildoers, they may by your good works, which they shall behold, glorify God in the day of vifi

tation.

This particular may in fome measure coincide with the preceding. Such things as are amiable, taking and agreeable, will be generally commended. In both, especially the later, I apprehend the Apoftle to recommend fome fublime acts of virtue and goodneffe, which depend upon much self-denial, and confift in discreet compliances, and a departing from our just right upon fome occafions, for weighty reafons and confiderations, and out of a regard to the honour of religion, or with a view to the welfare and advantage of fome particular perfons, or the good of fociety in general,

There

There are particular directions in fome SERM. other epiftles, which may be recollected by XV. and may you, illuftrate this general advice, and help us to difcern what is included in it.

xiii. 16.

In an argument, which the Apostle has in the epiftle to the Romans, he fays: Let Rom. not then your good be evil spoken of. The Chriftian liberty, or freedom from an obligation to observe a diftinction of meats, and fuch like indifferent things, was, in the general, good and reasonable. Yet he advises, not to affert it always, but to decline the fo doing, when there fhould be a manifeft danger of offending a weak and fcrupulous perfon, fo as to caufe him to fall. Whereby it might happen, that what was good, would be evil spoken of.

5...7.

Another particular, which I fuppose may fuit this general direction, is that in the firft epiftle to the Corinthians. I speak to your 1 Cor. vi. Shame. Is it fo, that there is not a wife man among you, that shall be able to judge between his brethren? but brother goes to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why

do

SERM. do ye not rather take wrong? Why do ye not

XV.

rather fuffer yourselves to be defrauded? Thofe perfons had not a due regard to the circumstances of things. Contention and ftrife are unreputable among friends and relatives, and those who are of the fame religious fociety and communion. It would therefore have been a good work, if fome, who were of the best capacity and understanding among the Chriftians at Corinth, had endeavored to reconcile difagreeing parties, and to induce them to make up their differences in an amicable way. And it might have been fit and commendable, fuppofing untractableneffe and obftinacie on one fide, if the other would for peace fake quit a part of his right, or what might be juftly claimed by him.

And there may be many occafions, wherein this direction will take place and be obligatorie. A true Chriftian, and a wife man, will often think of those things that are of good report, and will refign fomewhat, and comply against his own particular interefts, when fome valuable purposes are to be ferved thereby.

The