Sixteen sermons preached on several subjects and occasions by the most reverend John Tillotson ... ; being the second volume, published from the originals, by Ralph Barker ...

SERMON VII. The Reputation of Good Men, af∣ter Death. (Book 7)

Preached on St. Luke's Day. (Book 7)

Psal. CXII. 6. The latter Part of the Verse.

The righteous shall be in ever∣lasting remembrance.

AS the Desire and Hope of Im∣mortality, which is implanted in Humane Nature, is some Evi∣dence of the Thing; so likewise that Natural Desire which is in Men, to have a Good Name perpetuated, and to be remembred, and mention∣ed

with honour,* 1.1 when they are dead and gone, is a sign, that there is in Humane Nature some Presage of a Life after Death; in which they hope, among other Rewards of well-doing, to meet with this also, to be well spoken of to Posterity: And tho probably we should not know the Good that is said of us, when we are dead, yet it is an encouragement to Virtue, to be secured of it before∣hand; and to find by Experience, that they who have done their part well in this life, go off with Ap∣plause; and that the Memory of their Good Actions is preserved and trans∣mited to Posterity.

And among the many Advantages of Piety and Virtue, this is not al∣together inconsiderable, that it re∣flects an Honour upon our Memory after death; which is a thing much more valuable, than to have our Bo∣dies preserved from Putrifaction: For that I think is the meaning of So∣lomon, when he prefers a Good Name before precious Oyntment, Eccl. 7.1. A good name is better than precious Oyntment. This they used in Embalm∣ing

of dead Bodies,* 1.2 to preserve them from noisomness and corruption: but a Good Name preserves a Man's Memo∣ry, and makes it grateful to Posterity; which is a far greater Benefit, than that of a precious Oyntment which serves on∣ly to keep a dead Body from stench and rottenness.

I shall briefly explain the Words, and then consider the matter contain∣ed in them; the righteous shall be in everlasting remembrance. By the righte∣ous is probably here meant the good man in general; for tho' Justice and Righteousness, are in Scripture fre∣quently used for that particular Vir∣tue, whereby a Man is disposed to render to every Man his own; which is known by the name of Justice; yet it is less frequently, and perhaps in this place, used in a larger Sense, so as to comprehend all Piety and Virtue. For so the righteous man is de∣scribed at the beginning of this Psalm, Blessed is the man that feareth the Lord, that delighteth greatly in his Command∣ments: And he is opposed to the wick∣ed man, v. 10. the wicked shall see it, and be grieved; that is, he shall be

troubled to see the Prosperity of the righteous; the manifold Blessings of his life, and the Good Name he shall leave behind him at his death; which is the meaning of his being in ever∣lasting remembrance; that is, long af∣ter he is dead, perhaps for many Ages, he shall be well spoken of, and his Name mentioned with honour, and his Good Deeds recorded and remembred to all Posterity.

So that the sense of the words a∣mounts to this, That eminently good men, do commonly leave a Good Name behind them, and transmit a grateful Me∣mory of themselves to after Ages. I say commonly, for so we are to understand these kind of sayings; not that they are strictly, and universally true, with∣out exception; but usually, and for the most part. It is possible, that a Good Man may soon be forgotten, by the Malice of Men; or through the par∣tiality and iniquity of the Age, may have his Name blemisht after death, and be mis-represented to Posterity: but for the most part it is otherwise; and tho' the World be very wicked, yet it seldom deals so hardly and unjustly

with Men of eminent Goodness and Virtue, as to defraud them of their due Praise and Commendation after death. It very frequently happens otherwise to Good Men, whilst they are alive; nay they are then very seldom so justly treated, as to be ge∣nerally esteemed and well spoken of, and to be allowed their due Praise and Reputation: But after death, their Good Name is generally secured and vindicated, and Posterity does them that right, which perhaps the Age wherein they lived denyed to them. Therefore in the Prosecution of this Argument, I shall enquire into these Two things.

First, Whence it comes to pass, that Good Men are very often de∣frauded of their just Praise and Reputation, whilst they are alive? And,

Secondly, What Security they have of a Good Name after death?

First, Whence it comes to pass, that Good Men are so frequently defrau∣ded of their just Praise and Reputa∣tion,

while they are alive? And to give our selves full satisfaction in this matter, Two things are fit to be enqui∣red into.

• 1. From what Cause this pro∣ceeds?
• 2. For what Reason the Providence of God doth often permit it?

(1.) From what Cause it proceeds, that good Men have so often the hard Fate to be ill spoken of, and to be severely censur'd, and to have their worth much detracted from, while they are alive?

And this proceeds partly from Good Men themselves; and partly from o∣thers.

1. Good Men themselves, are ma∣ny times the cause of it. For the best Men are imperfect; and present and visible Imperfections do very much lessen, and abate the Reputation of a Man's Goodness. It cannot be other∣wise, but that the lustre of a great Piety and Virtue should be somewhat

obscured, by that mixture of Humane Frailty, which does necessarily attend this state of Imperfection: And though a Man by great Care and Conside∣ration, by great Vigilancy and Pains with himself, be arrived to that de∣gree and pitch of Goodness, as to have but a very few visible Failings, and those small, in comparison; yet when these come to be scann'd and commented upon, by Envy or Ill-will, they will be strangely inflamed and magnified, and made much greater, and more than in truth they are. But there are few Per∣sons in the World, of that excellent Goodness, but besides the common and more pardonable Frailties of Humani∣ty, they do now and then discover something, which might perhaps just∣ly deserve a severe Censure, if some a∣mends were not made for it, by many and great Virtues.

Very good Men are subject to con∣siderable Imprudences, and sudden Passions; and especially to an affected Severity and Moroseness of Carriage; which is very disgustful, and apt to beget dislike. And they are the more incident to these kind of Imperfecti∣ons;

because out of a just hatred of the vicious Customs and Practices of the World, and to keep out of the way of Temptation, they think it safest to retire from the World as much as they can; being loth to venture themselves, more than needs, in so infectious an Air. By this means, their Spirits are apt to be a little sow∣er, and they must necessarily be ig∣norant of many points of Civility, and good Humour; which are great Ornaments of Virtue, though not of the Essence of it.

Now two or three Faults in a Good Man, if an Uncharitable Man have but the handling and managing of them, may easily cast a considerable Ble∣mish upon his Reputation; because the better the Man is, so much the more conspicuous are his Faults; as Spots are soonest discovered, and most taken notice of, in a pure and white Garment. Besides that, in mat∣ters of Censure, Mankind do much encline to the harder side; and but very few Persons are so charitable and equal, as to construe things to the best sense, and to consider a Man all

together; and fairly to set the Good that is in him, against his Faults and Imperfections. But,

2. Though Good Men many times contribute too much, to the lessening of their own Reputation, with those among whom they live; yet the prin∣cipal Cause of their Suffering in this kind, is not from themselves, but o∣thers; and that upon these Three Ac∣counts.

1. From the Hatred and Opposi∣tion of Bad Men to Holiness and Virtue; and these are commonly the greatest number, and make the loud∣est 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 Qualities of others.

This Enmity of Wicked Men a∣gainst the Righteous, and the true Reason of it, is very well exprest, in the Wisdom of Solomon, ch. 2. v. 12. Let us (say they) lie 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 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 ano∣ther fashion; we are esteemed of him as reprobate Silver, he abstaineth from our ways, as from filthiness. This is that which filleth the Minds of wicked Men with Malice against the Righte∣ous; 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 Consciences convinced of the real Goodness of those whom they speak against; but they will not own it, least in so doing they should con∣demn themselves.

2. Another Cause of this, is the Envy of those, who perhaps have some

degree of Goodness themselves. For great Virtue is apt to raise Envy in those who fall short of it; and this makes those who are but imperfectly Good, to detract from the Eminent Worth of others; because they are sensible, they are out-shined by them, and that it occasions a disadvantagi∣ous Comparison, and makes their De∣fects taken notice of.

They can endure a Man that is mo∣derately Good, and keeps pace with his Neighbours: But if he endeavour to outstrip them, they presently com∣bine against him, and take all opor∣tunities 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 Presence and Nearness of Goodness and Virtue, which is apt to lessen it.

In matters of Sense, the nearer the Object is, the bigger it appears; and the farther distant it is from us, the less it seems to be: But here it is quite otherwise; Men are not so apt

to value Present Worth, when yet they will reverence it mightily at a Di∣stance.

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 whilst it was present with them. Whilst we live with Good Men, and converse with them every day, we take but lit∣tle notice of them; but no sooner are they departed, but we admire them, and every Man's Mouth is open to celebrate their Good Qualities. Per∣haps Familiarity, and Acquaintance, and Conversation does insensibly beget something of Contempt; but what∣ever the Reason of it be, we find the Thing most certainly true in Ex∣perience.

(2.) Let us consider in the next place, for what Reasons the Provi∣dence of God permits it thus to be? I shall mention but these Two.

1. To keep Good Men humble, and, as the expression is in Job, to hide pride from Men.

God's Providence, in the disposal and ordering of things in this World, seems rather to consult our Safety, than our Satisfaction; and the Security of our Virtue, than the full Reward of it. Now if Good Men should always meet with that clear Esteem and Re∣putation, which their Goodness de∣serves, they would be in great dan∣ger of being puft up with a proud Conceit of themselves; and Pride is e∣nough to supplant the greatest Virtue in the World; such a dead fly, as this, were sufficient to spoil a Box of the most precious Oyntment. For Man is an ambiti∣ous 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 lie too open, on this blind side of Humane Nature; and therefore God, who knows our frame, and how apt Dust and Ashes are to be proud, hath in his wise and merciful Providence so disposed things, that good Men are seldom exposed

to the full force of so strong a Tempta∣tion. And for this Reason, he lets loose envious and malicious Tongues, to detract from Good Men, for a check to the Vanity of Humane Nature, and to keep their Virtue safe, under the protection of Humility.

And this is the way likewise to se∣cure the Reputation which they have, and which otherwise would be in dan∣ger of being lost: For he that is once proud of the Esteem he hath got, takes the readiest way to fall into Con∣tempt; and certainly it is better of the two, that our Reputation should suffer a little, by the Malice of others; than be ruin'd by our own Pride and Vanity.

God does not envy Good Men, the Reputation of their Goodness and Virtue; but he knows the weakness of Humane Nature, and will not suf∣fer 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 Sea∣son of Reward, but of Work and Ser∣vice.

In this life, God is pleased to give some present encouragement to Piety and Virtue, but reserves 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 Servant. 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 in∣to; 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 Se∣curity 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 respect of the Equity of it.
• 2. In regard of the Example of it.

1. In respect of the Equity of it. God, who will not be behind-hand with any Man, concerns himself, to secure to Good Men the proper Reward of their Piety and Virtue. Now Praise is one of the most proper Recom∣pences of good and virtuous Actions; this Good Men seldom meet with in this life, without a great deal of al∣lay and abatement; and therefore the Providence of God hath so ordered

thing, that it should come in the pro∣perest 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 an encouragement to Men, to act their Part well, to see Good Men ap∣plauded, when they go off the Stage. Every Man that hath any spark of Generosity in him, is desirous of Fame; and tho' Men care not how soon 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 Re∣ward, one time or other, and observe it to be so in experience; this is a great Spur and Encouragement to do virtuously: 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 pati∣ently to wait the time, which God

knows fittest for the bestowing of it.

(2.) The other part of the Ac∣count 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 Re∣putation. For then his Defects are out of sight, and Men are contented that his Imperfections should be bu∣ried in his Grave with him. Death hath put him out of the reach of Ma∣lice and Envy, his Worth and Ex∣cellency does now no longer stand in other mens light; his great Vir∣tues are at a distance, and not so apt to be brought into Comparison, to the prejudice and disadvantage of the living; mortui non mordent; The Ex∣ample of the dead, is not so cutting a reproof to the Vice of the living; the Good Man is removed out of the way, and his Example, how bright so∣ever, is not so scorching and trouble∣som at a distance; and therefore Men are generally contented, to give him his due Character.

Besides, that there is a certain Ci∣vility

in Humane Nature, which will not suffer Men to wrong the dead, and to deny them the just commen∣dation of their worth. Even the Scribes and Pharisees, (as bad a sort of Men as we can well imagine) though they were just like their Fathers in per∣secuting and slaying the Prophets, while they were alive; yet had they a mighty Veneration for their Piety and Virtue, after they were dead, and thought no Honour too great to be done to them. They would be at the Charge of raising Monuments to the Memory of those Good Men, whom their Fathers had slain; and whom they would certainly have u∣sed in the very same manner, had they either lived in the days of those Prophets, or those Prophets had lived in their days, as our Saviour plainly told them.

All that now remains is, to draw some Inferences from what hath been said, by way of Application; and they shall be these Three.

• 1. To vindicate the Honour and

• Respect which the Christian Church, for many Ages, hath paid to the Me∣mory of the first Teachers and Martyrs of our Religion.
• 2. To encourage us to Piety and Goodness, from this Consideration; that the righteous shall be in everlasting remembrance.
• 3. That when we pretend to honour the Memory of Good Men, we would be careful to imitate their Holiness and Virtue.

1. To vindicate the Honour, which the Christian Church hath for many Ages done to the first Teachers and Mar∣tyrs of our Religion; I mean more es∣pecially to the Holy Apostles of our Lord and Saviour; to whose Honour, the Christian Church hath thought fit to set apart Solemn Times, for the Com∣memoration of their Piety and Suffer∣ing, and to stir up others to the imita∣tion of them.

This certainly can with no good colour, either from Scripture or Rea∣son,

be pretended to be unlawful; and when David here says, the righte∣ous shall be in everlasting remembrance; he cannot certainly be thought to exclude the most solemn Way of commemorating their Piety and Vir∣tue.

I do not pretend, this Custom can be derived from the very first Ages of Christianity; but surely it is suf∣ficient, for the lawfulness of it, that it is no where forbidden; nay it is rather required here in the Text; the best way to preserve the Memory of Good Men, being thus to commemo∣rate them. And it may be of great Use to us, if it be not our own fault; the setting before our eyes, the holy lives of Excellent Men, being in its own nature apt to excite us to the Imi∣tation of them.

Besides that I could tell you, that though this cannot be proved so an∣cient, as some vainly pretend; yet it is of great Antiquity in the Church, and did begin in some of the best Ages of Christianity. Memoriae Mar∣tyrum,

the Meetings of Christians at the Tombs of the Martyrs was practised long before the degeneracy of the Western Church; and the Christians were wont at those Meetings, solemnly to comme∣morate the Faith and Constancy of those Good Men, and to encourage themselves from their Examples.

I know very well, that this did in time degenerate into gross Super∣stition, which afterward gave colour and occasion to that gross and Idola∣trous Practice in the Church of Rome, of Worshipping Saints. But this Abuse is no sufficient Reason for us, to give over the Celebrating of the Me∣mory of such holy Men, as the Apo∣stles and Martyrs of Christ were; and propounding them to our selves for our Patterns. We may still lawfully give them their due Honour; tho' the Church of Rome hath so over-done it, as to rob God of his.

2. Let this Consideration, that the righteous shall be in everlasting remem∣brance, be an encouragement to us, to Piety and Goodness. This to a

generous Nature, that is sensible of Honour and Reputation, is no small Reward and Encouragement. Before the Happiness of Heaven was clearly revealed, and life and immortality brought to light, by the Gospel, one of the great∣est Motives to worthy and virtuous Deeds, was the earnest desire which Men had of leaving a Good Name behind them, and of Perpetuating the Fame and Glory of their Actions to af∣ter Ages. Upon this ground, chiefly, many of the Bravest Spirits, among the Heathen, were animated to Virtue, and, with the hazard of their lives, to do great and glorious Exploits for their Country.

And certainly, it is an Argument of a great Mind, to be moved by this Consideration; and a sign of a low and base Spirit, to neglect it. He that hath no regard to his Fame, is lost to all purposes of Virtue and Good∣ness; when a Man is once come to this, not to care what others say of him, the next step is, to have no care what himself does. Quod conscientia est apud Deum, id fama est apud homines, what

Conscience is in respect of God, that is Fame in respect of Men. Next to a good Conscience, a clear Reputation ought to be to every Man the dearest thing in the World. Men have gene∣rally a great value for Riches; and yet the Scripture pronounceth him the happier Man, that leaves a Good Name, than him that leaves a great Estate be∣hind him, Prov. 22.1. A good name is rather to be chosen, than great riches.

If then we have any regard to a Good Name; the best way to se∣cure it to our selves, is by the ho∣ly and virtuous Actions of a good Life. Do well, and thou shalt be well spoken of; if not now, yet by those who shall come after; the surest way to glory, and honour, and immorta∣lity, is by a patient continuance in well-doing. God hath engaged his pro∣mise to us to this purpose, 1 Sam. 2.30. Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. The name of the wicked shall rot, says Solomon, Prov. 10.7. But God doth usually take a particular care, so preserve and vindicate their Memo∣ry,

who are careful to keep his Cove∣nant, and remember his Commandments to do them.

3dly, and lastly, When ever we pre∣tend to do honour to the Memory of Good Men, let us charge our selves with a strict Imitation of their Holiness and Virtue. The greatest honour we can do to God, or Good Men, is to endeavour to be like them; to express their Virtues, and represent them to the World in our lives. Upon these Days, we should propound to our selves, as our Patterns, all those holy and excellent Persons, who have gone before us; the Apostles of our Lord and Saviour, and all those blessed Saints and Martyrs, who were faithful to the death, and have received a crown of life and immortality.

We should represent to our selves the Piety of their Actions, and the Patience and Constancy of their Suf∣ferings, that we may imitate their Virtues, and be followers of them, who through faith and patience, have inheri∣ted the promises; and seeing we are com∣past

about with such a cloud of witnesses, we should lay aside every weight, and run with patience the race which is set before us.

Let us imagine all those great Ex∣amples of Piety and Virtue, standing about us in a throng, and fixing their Eyes upon us. How ought we to de∣mean our selves in such a Presence, and under the eye of such Witnesses! and how should we be ashamed to do any thing, that is unworthy of such excellent Patterns, and blush to look upon our own lives, when we remember theirs! Good God! at what a distance do the greatest part of Chri∣stians follow those Examples! and while we honour them with our lips, how unlike are we to them in our lives!

Why do we thus reproach our selves with these glorious Patterns? Let us ei∣ther resolve to imitate their Virtues, or to make no mention of their Names; for while we celebrate the Examples of Saints and Holy Men, and yet contra∣dict

them in our lives, we either mock them, or upbraid our selves.

Now the God of Peace, who brought again from the dead our Lord Jesus Christ, &c.

Notes

• * 1.1

  VOL. II.
• * 1.2

  Serm. VII.