"To cherish in our hearts the love of what is good": A Hackney Phalanx sermon for the Seventh Sunday after Trinity

From A Course of Sermons, for the Lord's Day throughout the Year, Volume II (1817) by Joseph Holden Pott - associated with the Hackney Phalanx - an extract from a sermon for the Seventh Sunday after Trinity. His text was II Samuel 21:11-14, in which David is moved to act with charity through the example of Rizpah the daughter of Aiah, the concubine of Saul.  

This might be considered an example of the so-called 'moralism' in the preaching of the Georgian church, which later 19th century Tractarians and Evangelicals would criticise (and exaggerate).  Rather than it being a cause of embarrassment, however, we should see it is a meaningful, engaging, and significant way of shaping the Christian moral imagination. That this extract concludes with an allusion to Philippians 4:8 is a reminder that such moral teaching is deeply Scriptural.  It also embodies an enduring Old High pastoral conviction, that grace does not destroy nature, as indicated by the opening words:

A strong propensity to imitation, is implanted in the nature of man, and all good designs, and every good endeavour, may be encouraged and advanced by the force and influences of that powerful impulse. The growth of every valuable quality of mind and temper, may be furthered by this habit of attention to the lives of others; and our own course and progress in every good attainment, may be much promoted by a due regard to that proficiency, which others have attained. "Go and do thou likewise", is the voice which speaks to us in every generous action, and in all religious services, which are displayed before us. The call, in all such cases, is addressed to the ears of the considerate and attentive, with persuasive force, and the motives of precept and example are united. 

How much more advantageous will this plan of regarding the conduct and the lives of others be, than that which is too commonly pursued, when men employ their pains in searching only for the faults, and in detecting the misdeeds of their neighbour, in order that they may defend their own misdoings, by some flattering comparisons. By making this use of the follies and the trespasses of those about them, men contrive to frame excuses for the worst parts of their own conduct: but if they would act consistently, they would at least be as ready to regard those particulars of their neighbour's life and character, wherein he surpasses them, and displays a better pattern for their notice ...

Let it then be our first care to notice what is good in others, to be ready to commend that which deserves our praise, and above all, to strive to copy after what we praise, lest our own testimony should operate to condemn us. It is a sad proof of bondage to be constrained to praise what we have no heart to copy; it is like the faith of evil spirits, who believe, but with aversion and with incurable reluctance. Let it then be our chief care to cherish in our hearts the love of what is good; we shall then know how to admire, and how to praise, and the next step will be to follow that which we commend.