mands of men: as if they were doctrines of God; nor contemptuously reject proper helps for obeying the laws of God, as worthless inventions of men: neither exalt the means into the same rank with the end, nor hope to arrive at the end without the means. Let us, after the example of the holy Apostle, so run as not uncertainly; so fight, as not beating the air: but with strict and yet prudent discipline, keep under the body and bring it into subjection. For every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptiblet. Which that we may all obtain, &c.

SERMON XV.

PROV. XXII. 1.

A good name is rather to be chosen, than great riches.

It seems very natural to wish, that amidst the great variety of things, which on various accounts appear desirable in this world, we could pass a right judgment concerning the proportionable value of each: that so we might determine, what share of our attention they severally merit; and, when they interfere, which ought to have the preference. Yet this we find to be in most cases, far beyond our skill. Whether power, or wealth, or ease, an active or a contemplative life, a private station or a public, this profession and employment or that, be more eligible; always hath been disputed, and always will. For the decision will depend on circumstances too numerous and too uncertain to be considered with exactness. And indeed it is for the interest of mankind, that the answers to questions of this sort should be involved in obscurity. For, suppose we all knew how to chuse, yet we could not all have our choice. And, as the whole must consist of very different parts; it is well that our not knowing which condition would be the best for us, contributes to our receiving, as we are bound, whatever falls to our lot, with a cheerful acquiescence in the appointment of Providence.

But though our Maker's wisdom hath left us greatly in the dark about such matters, in which taking one course or another is but seldom of considerable, if

any, importance to the most important of all things, the performance of our duty: yet, in whatever hath a stated connection with that, he hath given us plain directions, both by reason and Scripture, how we are to judge and behave. Now there is nothing more closely connected with virtue, than reputation: and therefore he hath connected it as closely with our happiness: not only teaching us, by nature, to esteem it as the chief of outward blessings; but by revelation, to preserve and cherish it with assiduous care The text, which I have read to you, prefers a good name to great riches. Another saith, it is better than precious ointment*: that is, than the costliest perfumes that were anciently used, in the gayest entertainments of the voluptuous, or the funeral honours of the great. And throughout the word of God, we are excited by examples, as well as precepts, to aim diligently at obtaining a good report +. Accordingly, mankind in all ages have been strongly influenced by this principle; and, in a great measure, to what they ought.

But still as the most powerful motives are apt to be slighted by some, and the rightest perverted by others: there are numbers, who profess to have scarce any regard to reputation; and still greater, who pay it a very undue regard. Therefore, it may be useful to shew you the wrongness and the danger,

I. Of having too little concern about it.

II. Of having too much.

I. Of having too little. One meets, not very uncommonly, with those who affect a perfect indifference to what a silly or malicious world, that hath

Eccl. vii. 1.

Prov. xv. 30.

† 1 Sam. ii. 24. Acts vi. 3. x. 22. xxii. 12. Phil. iv. 8. 1 Tim. iii. 7. .Heb. xi. 2. 3 John 12.

nothing to do with them or their affairs, may please to think or talk about them. I say, they affect this; because, for the most part, it is mere affectation: and while they pretend not to be moved at all by what is reported of them, they plainly are moved by it greatly: not enough perhaps to conduct themselves with more discretion upon it, (and so much the worse for them;) but enough to be very uneasy and angry about it. Now what really disturbs them, it is a folly to put on the air of despising: and the only sensible method is, to take care and avoid it.

But they plead, that avoiding censure is impossible; people will say ill-natured things, and make spiteful constructions: some will always be raising stories, and others believing them: and why should one give one's self trouble to prevent what after all cannot be prevented? Nor can it be denied, that the world is very censorious: but it is by no means true, that they who keep on their guard, and they who do not, fare alike in it. Sometimes indeed very innocent and prudent persons may fall under very cruel imputations: but they rarely continue under them. And therefore, if it be not a rule without exception, it is one with but few exceptions, that whoever is much and generally and long evil spoken of, hath been faulty: very probably not in the degree, perhaps not in the manner, that is charged: but there hath been either an approach towards it, or a blameable appearance of it, or something or another that should not have been; else so many would not have judged, or at least have persisted in judging, so unfavourably. Still their judgment may be a sinful one. But why should we tempt them to that sin? It is hurting both them and ourselves. Professing to despise the ill opinion of mankind, creates a shrewd suspicion, that

we have deserved it. For if we have not; why do we lie so quiet under it? Why not explain our past conduct, if there be opportunity; or, however watch so carefully over our future behaviour, as by degrees to silence calumny? It is our duty, not only to be harmless, but useful in the world; and of what use can any person hope to be whom obloquy depreciates, and exposes to dislike? It is our duty, not only to be virtuous, but exemplary in virtue: and instead of that, we appear examples of wickedness, if we neglect aspersions thrown upon us, when we could wipe them off. And as every new example of it, real or seeming, adds new encouragement to it; the worst of sinners heinously aggravate their sins, by shewing that they are not ashamed of them; besides the imprudence of provoking private and public indignation or contempt.

But let the guilty manage as they will, surely the innocent must see, that their interest is, not to confound themselves with the former, and share in their reproach by disregarding reputation; but distinguish themselves by a constant, though unaffected, attention to it. Il people may have their ends in desiring that you should appear like them: but your business is to appear different from them: otherwise you are so far virtuous to no purpose. And therefore, you forget yourself strangely, if you give up an advantage that is peculiar to you. A good name, of all things, is what a bad person cannot secure, and therefore you, that can, should on no account fail of doing it.

The judgment of others concerning us deserves respect and to pay it none, is a shocking want of modesty. Besides, preservation of mutual esteem makes persons amiable to each other: and in that