ignorance and fuperftition triumph in reproach, fupported by wilfulness and haughty pride; but let truth rejoice in meekness, and become all things to all men, that it may gain fome. But, farther,

It is a piece of juftice that we owe to ourselves and our own character, to render our good irreproachable when our good fuffers, we muft fuffer with it, and partake in the reproaches that fall on it: and therefore it is prudence, with refpect even to our own interest and credit, to avoid giving offence as much as poffible. It is matter of doubt, whether it be juftifiable in the good we do to have regard to our own reputation: to make it the end of what we do is certainly bad; for the applaufe of the world is not the end of religion: but a good man is capable of doing fo much good by having a good reputation, that it is certainly his duty to confult his credit and character in what he does: for this reafon he ought to restrain himself in those freedoms, which in the judgment of the world are unbecoming his character, though in themselves they be innocent and harmless. But furely there cannot be a more innocent way of afpiring to a reputation, than taking care that our good be not evil fpoken of; than in providing against the mistakes and mifinterpretations that others may make of what we do: and therefore this argument, in this cafe, may juftly be allowed its full weight.

And thus you fee of what great moment it is to render our good unfufpected and free from reproach it is the way to advance our own credit, to confult the good of our neighbour, and to promote the honour and glory of God.

This prudent behaviour is not inconfiftent with a fteady and conftant adherence to the truth; for the truth is not to be deferted that it may not be evil spoken of, but it is to be practifed without offence.

In matters effential to religion there is no room for compliance; and in matters of Chriftian liberty there is hardly any room for denying it: where we are free, the greatest deference is to be paid to the opinions, nay, even to the prejudices of others. This diftinction is not of my own making; but we have the exception and the rule from the fame hand; for the Apoftle, in the verfe after the text, adds, For the kingdom of God is not meat and drink. Take the whole of the Apoftle's admonition together, and you will eafily perceive the meaning of these words. The difpute was about the lawfulness of meats: I know, fays the Apostle, and am perfuaded by the Lord Jefus, that there is nothing unclean of itfelf-but if thy brother be grieved with thy meat, now walkeft thou not charitably: that is, I allow it is lawful for you to eat; but yet, if you eat with the offence of your brother, you offend against charity. Let not then, fays he, your good be evil spoken of; for the kingdom of God is not meat and drink. This being the cafe, forbear eating, when eating will give offence for it is not neceffary to your Gofpel obedience, or to the establishing the kingdom of God, that you should eat; for it is a matter of Chriftian liberty, and you may act which way you please. From which it is plain, that, in matters that are neceffary to the establishing the kingdom of heaven, we are not at the fame liberty to please and humour

men: for the reason the Apostle gives in this case, why it ought to be done, is, that the kingdom of God confifted not in it; which is by implication an exception to the rule, and amounts to faying, This advice which I give you, of forbearing things which are offenfive, extends only to matters of Chriftian liberty; for where the kingdom of God is concerned, you must be content to follow Chrift, and us his Apoftles, through good report and evil report.

DISCOURSE LVII.

NUMBERS Xxiii. 10.

Let me die the death of the righteous, and let my laft end be like his.

THERE is fomething very affecting in these words, and apt to engage us upon the first hearing to become parties to the good with contained in them. Whatever our prefent thoughts, views, and inclinations are, yet when our eyes are called off from the profpects of the world, and fixed upon the last point of life, and we stand as it were beholding ourfelves under the arreft of death, and juft ready to expire, we want no arguments to direct our choice to what is beft for ourselves. Thefe circumftances carry conviction with them; and how indifpofed foever we are to live the life of the righteous, we are willing to die his death, and that our laft end fhould be like his.

There is a comparison implied in the words of the text, between the cafe of the wicked and the cafe of the righteous, which the mind readily fupplies. The comparison is stated under fuch circumftances as throw out all prejudices and partialities,