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1. From the hatred and opposition of bad menSERM. to holiness and virtue; and these are commonly the greatest number, and make the loudest cry. They are declared enemies to goodness; and then how can it be expected, they should have any great kindness for good men? They want virtue themselves; and therefore they think themselves upbraided by the good quality of others.

This enmity of wicked men against the righteous, and the true reason of it, is very well express'd, in the wisdom of Solomon, chap. ii. 12. " Let us (fay "they) lye in wait for the righteous; because he " is not for our turn, and is clean contrary to our "doings; he upbraideth us with our offending the " law, and he objecteth, to our infamy, the sins of

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our youth; he was made to reprove our thoughts, "therefore he is grievous unto us, even to behold; "for his life is not like other men, he is quite of "another fashion; we are esteemed of him as re"probate filver, he abstaineth from our ways, as "from filthiness." This is that which filleth the minds of wicked men with malice against the righteous; and malice will easily invent ways to blast any man's reputation. Good men do sometimes, as it is their duty, reprove those that are bad; or if they do it not in word, yet they upbraid them in their actions, and contrary course of life; and both these are grievous and provoking to them. Not but that wicked men are many times in their confciences convinced of the real goodness of those whom they

- speak against; but they will not own it, lest in so doing they should condemn themselves.

2. Another cause of this is the envy of those, who perhaps have fome degree of goodness themselves. For great virtue is apt to raise envy in those who

SERM-fall short of it; and this makes those who are but LXXVI. imperfectly good, to detract from the eminent worth

of others; because they are sensible, they are outshined by them, and that it occasions a disadvantageous comparison, and makes their defects taken notice of.

They can endure a man that is moderately good, and keeps pace with his neighbours: but if he endeavour to outstrip them, they presently combine against him, and take all opportunities to undermine his reputation; and will be very glad, either to find a blot in his escutcheon, or to fix one there.

3. There is something in the very prefence and nearness of goodness and virtue, which is apt to leffen it.

In matters of sense, the nearer the object is, the bigger it appears; and the farther distant it is from us, the lefs it feems to be: but here it is quite otherwife; men are not so apt to value present worth, when yet they will reverence it mightily at a dif

tance.

I know not whence it comes to pass, but so we certainly find it; that men are more sensible of the goodness and excellency of any thing, under the want of it, than while they enjoy it; and do usually value it more when it is gone, than they did whilft it was present with them. Whilft we live with good men, and converse with them every day, we take but little notice of them, but no fooner are they departed, but we admire them, and every man's mouth is open to celebrate their good qualities. Perhaps familiarity, and acquaintance, and converfation does insensibly beget something of contempt; but whatever the reason of it be, we find the thing most certainly true in experience,

(2.) Let

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(2.) Let us confider in the next place, for whatSERM. reasons the providence of God permits it thus to be? I shall mention but these two..

1. To keep good men humble, and, as the expreffion is in Job, " to hide pride from men."

God's providence, in the disposal and ordering of things in this world, seems rather to confult our safety, than our fatisfaction; and the security of our virtue, than the full reward of it. Now if good men should always meet with that clear esteem and reputation, which their goodness deferves, they would be in great danger of being puft up with a proud conceit of themselves; and pride is enough to fupplant the greatest virtue in the world; fuch a dead fly, as this, were fufficient to fpoil a box of the most precious ointment. For man is an ambitious creature, and vain above all things; so vain, as not only to be covetous of praise, but even patient of flattery; and the best of men lye too open, on this blind fide of human nature; and therefore GOD, who knows our frame, and how apt duft and ashes are to be proud, hath in his wife and merciful providence fo disposed things, that good men are seldom exposed to the full force of so strong a temptation. And for this reason, he lets loofse envious and malicious tongues, to detract from good men, for a check to the vanity of human nature, and to keep their virtue fafe, under the protection of humility.

And this is the way likewise to secure the reputation which they have, and which otherwife would be in danger of being loft: for he that is once proud of the esteem he hath got, takes the readiest way to fall into contempt; and certainly it is better of the two, that our reputation should fuffer a little by the malice of others: than be ruin'd by our own pride and vanity. GOD

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SERM.

God does not envy good men the reputation of LXXVI. their goodness and virtue; but he knows the weak

ness of human nature, and "will not suffer it to be "tempted, above what it is able." When good men are grown up to perfection, and able to bear it, as they will be when they come to heaven, their good name shall be fully vindicated, and they shall have praise, not only from men, but from angels, and from God himself.

2. This life is not the proper season of reward, but of work and service.

In this life, God is pleased to give some present encouragement to piety and virtue, but referves the main of our recompence, to be bestowed upon us at the end of our work. When our course is finished, then, and not before, we must expect our crown; when our accounts are cast up, and stated, and it appears what improvement we have made of our talents, then will come, the euge bone serve, " well " done good and faithful fervant." In the mean time, good men must be content with such a portion of esteem, as an envious and ill-natured world will afford them.

And thus I have done with the first thing I proposed to enquire into; whence it comes to pass, that good men are frequently defrauded of their due praise and reputation, while alive? I proceed to the

Second enquiry, namely, what security good men have of a good name after death?

And the true account of this is to be given, partly from the providence of God, and partly from the nature of the thing.

(1.) From the providence of GOD: which is concerned herein, upon a twofold account. 1. In refpect of the equity of it.

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SERM.

2. In regard of the example of it. 1. In respect of the equity of it. God, who will LXXVL

not be behind-hand with any man, concerns himself, to secure to good men the proper reward of their piety and virtue. Now praife is one of the most proper recompences of good and virtuous actions; this good men feldom meet with in this life, without a great deal of allay and abatement; and therefore the providence of God hath so ordered things, that it should come in the properest season, when our work is done, and when we are out of the danger of the temptation of it.

2. In regard of the example of it. It is a great argument to virtue, and encouragement to men, to act their part well, to see good men applauded, when they go off the stage. Every man that hath any spark of generosity in him, is defirous of fame; and though men care not how foon it comes, yet they will be glad to have it after death, rather than not at all. Piety and virtue would be but very melancholy and uncomfortable things; if they should always be so unfortunate, as never to meet with due esteem and approbation: but when men are assured, that they shall have this reward, one time or other, and observe it to be so in experience; this is a great spur and encouragement to do virtuoufly: and a great mind, that hath a just sense of reputation and a good name, will be content to lay in for it beforehand; and patiently to wait the time, which GOD knows fittest for the bestowing of it.

(2.) The other part of the account of this truth, is to be given from the nature of the thing: because death removes and takes away the chief obstacle of a good man's reputation. For then his defects are out of fight, and men are contented that his imperfections

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