tisfaction is not to be had on earth. Nay, if obtaining our defires were to give us no pleasure, indeed if we were never to obtain them, yet the pleasure we have in the prospect of obtaining them would certainly be valuable, in proportion to the degree of it; only abating for the uneafinefs at laft of finding ourfelves mistaken. But now, in the cafe before us, though it were allowed that perfons do not enjoy, after their deaths, the reputation in which they are then held, yet they enjoy it long before, and that without any abatement to follow at all: for furely they are not uneafy in the other world, for want of knowing how they are honoured in this.

Befides, as virtuous and beneficent actions are by far the moft certain way of procuring any durable efteem from mankind, fo planting in us a defire of fuch efteem as may endure when we are gone, is providing no fmall fecurity for our good behaviour here; and, confequently, for our own happinefs, and that of all with whom we are concerned; but particularly of our children, relations and friends, who will doubtless be more regarded on account of the fair character that we have left behind us, and incited to imitate that con duct for which they fee our memory honoured,

So that this principle, far from being an impofition on mankind, and a prejudice to be rooted out, is an important bleffing, conferred on us by Heaven, and diligently to be cherifhed, even were it abfolutely certain, that the dead neither have, nor ever shall have, any knowledge of the respect that is continued to them after their decease. But indeed it is by no means certain, that good perfons departed may not, in their prefent intermediate ftate, or however in that after the laft judgment, receive confiderable delight from knowing, fome way or other, that the characters which they have deferved, have not been denied them, but honourably paid by their furvivors. For as the defire of being eftcemed, is a natural principle, and one which worthy men, beyond others, cultivate and improve, why fhould we doubt of its fubfifting hereafter, and being gratified? It is true, the bleffed in heaven will be much above feeling pain from any injurious treatment of their names on earth; but why may they not enjoy pleasure from a juft regard fhewn them? especially as this pleasure comprehends in it rejoicing that others do their du

ty, and that too fuch a part of their duty, as must fingularly encourage the general practice of virtue. Befides, the good influence of their memory is one way, amongst others, by which they have faithfully endeavoured to be useful amongst men; and why should not the knowledge, that they have in fome degree at least fucceeded, be one ingredient in their reward?

No wonder then, if we rejoice now in the prospect of what we may hope will give us joy to all eternity: no wonder if the wife fon of Sirach directs us: Have regard to thy name; for that shall continue with thee above a thousand great treafures of gold. A good life hath but a few days; but a good name endureth for ever

Still, it is extremely evident (and yet very needful to remind men who are ftrangely forgetful of it), that all this must be cautiously understood of such reputation only as is truly good; fought from proper motives, and pursued by proper means. For if people affect to be admired for excellencies, which they have not, their attempt of cheating mankind will probably be as vain, as it is certainly unjust. If they court fame by qualifications of little or no value, all that they can gain by it, will be of little or no use to the world or themselves; and if they aim at it by methods that do harm amongst men, the higher their ambition rifes, and the more fully it fucceeds, the greater mifery they will bring down, not only on others, but on their own heads too. Yet how dreadfully large are the numbers of those who have aspired to reputation by the most infignificant accomplishments; either from not knowing them to be fuch, or from despair of acquiring better of those, who, unwilling to labour honestly for a character, have thought to purchase it cheaper by falsehood and fraud; nay, of thofe alfo, who, not diftinguishing between a great fame and a good one, or, however, preferring the former before the latter, have chofen rather to be talked of and wondered at for the furprifing things which they have done (however mischievous), than efteemed and loved for fuch beneficent actions as they had in their power. And every one of thefe not only goes wrong himself, but contributes

Ecclus. xli. 12, 13

tributes to lead others into the fame miftake, or to prevent their difcerning it, when once made.

The happiness of men, therefore, is greatly concerned in avoiding fuch errors: and, as we are so very apt to fall into them, the goodness of God is very confpicuous in pointing them out fo clearly in fcripture; not only ftigmatizing those whofe glory is in their fhame, but warning us against so exceffive an admiration, even of things in themselves valuable, as interferes with the fuperior regard we owe to real piety and virtue. Let not the wife man glory in his wifdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth, glory in this, that be under andeth and knoweth me, that I am the Lord, which exercife loving-kindness, judgment, and righteousness in the earth: for in these things I delight, faith the Lordt. And though the word of God most frequently and chiefly infifts on other and nobler motives to a due regulation of our love of fame, yet is it far from either forgetting or flighting this inferior one; that by a worthy conduct we fhall obtain our defire, and by a criminal one fail of it entirely. For the memory of the juft is blessed: but the name of the wicked fall rot. Let us therefore proceed to examine,

II. What care the goodness and juftice of God have taken that both these things fhall be fo.

Now, two methods which he hath employed, have been mentioned already. He hath formed the hearts of men to eftcem virtue, and abhor wickedness, wherever they fee or remember it. And he hath made the happiness of men, pri vate and public, greatly depend on the encouraging right actions by as durable honours as they can, and discountenancing wrong ones by as lafting infamy. So that if people will act fuitably either to their beft inward principles, or their evident intereft, God hath made it fecure, that the affertion laid down in the text fhall be verified. And that, befides this general provifion founded in our nature, there is alfo a particular providence, causing the memory of the just and good to flourish out of their ashes, and blasting that of the wicked, not only may be concluded, with very probable reason, from

the

1 * Phil. iil. 19.

+ Jer. ix. 23, 24.

the divine attributes, but collected from exprefs declarations of fcripture on this head. The righteous shall be had in everlafting remembrance: his born shall be exalted with honour. The ungodly fball fee it, and it shall grieve him; he shall gnafb with his teeth, and confume away: the defire of the ungodly fball perish, and the candle of the wicked fhall be put out†.

Undoubtedly it would be a more pleafing confideration to worthy men, and feemingly a more efficacious one, if they could always hope, that present respect would be paid to their characters whilft living, as well as future to their memories when dead. And for the most part it is paid in a good mea fure; at least by fuch perfons as they chiefly defire should approve their conduct; and in such proportions, as are very fufficient to give them fenfible comfort and fpirit to go on. But ftill the deficiencies in this refpect are great, and the causes of thofe deficiencies many. Sometimes the imperfection of their goodness, fometimes the strictnefs of those rules which they find necessary to preserve it, and sometimes also, for it must be owned, unneceffary peculiarities and imprudences which obfcure it (as little faults will frequently hide great excellencies); these things, I say, often hinder very valuable men, though it is pity they should, from being esteemed in any tolerable degree like what they ought to be. And there are other yet greater hindrances, arifing from other quarters from the madness and wickedness of party zeal; from the hatred of the vicious and irreligious to thofe who often muft oppose them, and always by their example at least put them to fhame; from the envy of moderately good people, to fuch as one way or other come in competition with them; and from the inattention of moft people to prefent merit, feen familiarly by them every day.

But ftill, neither ought thefe things to be any difcouragement to us, nor are they any objection to the wifdom of Providence. For, on the whole, it would probably not be to the advantage of good perfons, but far from it, to have all the debt, which mankind owes them, paid immediately. It might endanger their humility, lead them to an uncharitable contempt of others, and a hazardous confidence in themfelves. Both

Both their virtue and their peace would be lefs fecure, the 'higher their reputation was raised; and the more they were influenced to what is good by the present applause of men, the lefs proof they would give to their own hearts, as well as to the world, of seeking the future approbation of God; and of acting from that faith in things unfeen, which ought to be the main principle of their conduct, and shall be the main foundation of their reward. Therefore, instead of being so angry as we commonly are, when any one fails of doing our character justice; were they to do it ever fo much injustice, we should throw refentment out of our thoughts, and look upon every outrage of this fort as a means of improving ourfelves; and indeed as one good mark, that we are in some degree fuch as we ought. For it is our Saviour's rule: If ye were of the world, the world would love his own; but because ye are not of the world, but I have chofen you out of the world, therefore the world hateth you*. Blessed are ye when men Shall revile you and perfecute you, and fay all manner of evil against you falfely, for my fake. Rejoice and be exceeding glad; for great is your reward in heaven: for fo perfecuted they the prophets, which were before yout. Wo unto you, when all men shall speak well of you: for fo did their fathers to the false prophets ‡.

But when once good men are removed to another state, al the reasons, which made it unfafe for them to receive praise in this, are over; and most of the reasons, that made others unwilling to bestow it, are over too. Oppofitions of interefts are then ufually at an end; party animofities cool, unjuft imputations disperse and clear up; fome begin to recollect, that they have been too vehement against those that are gone; others, that they have been too negligent of them; their loss is felt; their good qualities now ftand in no man's way; their good deeds may be told without fufpicion of flattery; over their imperfections and fingularities a veil is thrown, partly by time, partly by common humanity, which is acknowledged peculiarly due to the afhes of the dead; we are furprised, that we could fail of difcerning their worth fooner; and we pay them a double honour in their graves, by way of amends for what

• John xv. 19.

f Matth. v. 11. 12.

Luke vi. 26