IV.  A fourth quality by which the morality of the Gospel is distinguished is the exclusion of regard to fame and reputation.

“Take heed that ye do not your alms before men, to be seen of them, otherwise ye have no reward of your father which is in heaven.”  “When thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy father which is in secret; and thy Father which seeth in secret shall reward thee openly.” (Matt. vi. 1 & 6.)

And the rule, by parity of reason, is extended to all other virtues.

I do not think that either in these or in any other passage of the New Testament, the pursuit of fame is stated as a vice; it is only said that an action, to be virtuous, must be independent of it.  I would also observe that it is not publicity, but ostentation, which is prohibited; not the mode, but the motive of the action, which is regulated.  A good man will prefer that mode, as well as those objects of his beneficence, by which he can produce the greatest effect; and the view of this purpose may dictate sometimes publication, and sometimes concealment.  Either the one or the other may be the mode of the action, according as the end to be promoted by it appears to require.  But from the motive, the reputation of the deed, and the fruits and advantage of that reputation to ourselves, must be shut out, or, in whatever proportion they are not so, the action in that proportion fails of being virtuous.

This exclusion of regard to human opinion is a difference not so much in the duties to which the teachers of virtue would persuade mankind, as in the manner and topics of persuasion.  And in this view the difference is great.  When we set about to give advice, our lectures are full of the advantages of character, of the regard that is due to appearances and to opinion; of what the world, especially of what the good or great, will think and say; of the value of public esteem, and of the qualities by which men acquire it.  Widely different from this was our Saviour’s instruction; and the difference was founded upon the best reasons.  For, however the care of reputation, the authority of public opinion, or even of the opinion of good men, the satisfaction of being well received and well thought of, the benefit of being known and distinguished, are topics to which we are fain to have recourse in our exhortations; the true virtue is that which discards these considerations absolutely, and which retires from them all to the single internal purpose of pleasing God.  This at least was the virtue which our Saviour taught.  And in teaching this, he not only confined the views of his followers to the proper measure and principle of human duty, but acted in consistency with his office as a monitor from heaven.