props of the world, for the sake of which it standeth, and SERM. by the means of which it is sustained; than by preserving LXV. the virtue and power of conscience, which is the band of all society, the guardian of faith and honesty, the best ensurer of justice, order, and peace in the State, (that which exalteth a nation, and establisheth a kingdom ;) than by pro- Prov. xiv. ducing and promoting those things which certainly will 34. xx. 28. procure the favour and blessing of God on any people?

How can a man better deserve of the world, than by concurring to stop the contagion of sin, and the overspreading deluge of iniquity, together with all the lamentable mischiefs consequent on them; than by averting the fierce wrath and severe judgments of God, which a general prevalence of wickedness necessarily will bring down?

Most men pretend to be concerned even for the honour of their country; and how can we better promote that than by checking the progress of sin, which will not only Prov. xiv. be the bane, but is, as Solomon telleth us, the reproach of3t. any people?

It may possibly be, it hath really been, that the conspicuous virtue of a few men (yea sometimes of one single person) hath leavened a country, hath seasoned an age, hath imbued posterity with an admiration of goodness, and with an affection to it. (One man, saith St. Chrysostom, inflamed with zeal may suffice to reform an entire peoples.) So among the Pagans one person did set up the study of morality, and worthily was styled the parent Socrates of (the most useful) philosophy; whereby he did exceed- philosophiæ paingly benefit mankind, and did confer much toward pre-tens Cic. paring men for the reception of our heavenly philosophy.

14.

Such our Lord designed his Apostles to be; for, Ye, Matt. v. 13, saith he, are the lights of the world, ye are the salt of the earth; and such in effect they did prove, God by them, as 2 Cor i St. Paul saith, manifesting the savour of his knowledge in 14. every place; they not only by their heavenly doctrine,

с

Αρκεῖ εἷς ἄνθρωπος ζήλῳ πεπυρωμένος ὁλόκληρον διορθώσασθαι δῆμον. Chrys. ἀνδρ. ά.

SERM. but chiefly by the lustre and influence of their holy LXV. example, converting the world from impious errors and naughty practices unto true religion and virtuous conversation; they did lead men to goodness not only by the ears, but by the eyes, seeing their excellent life, and Phil. iii. 17. walking as they had them for ensamples.

iv. 16

7, 9.

32.

Jer. v. 1.

1 Cor. xi. 1. It consequently may be, yea hath been, that the sin3 Thess. iii. gular integrity of one, or of a few persons, displaying itself, hath appeased divine wrath, and hath staved off imminent ruin from a people. So one Noah, publicly main2 Pet. ii. 5. taining and preaching righteousness, did preserve the whole race of men from extirpation; so ten persons avowing Gen. xviii. righteousness would have kept Sodom from that rueful destruction; so one good man (notably owning God, and interposing for the concerns of piety) might have prevented that calamitous vengeance which fell upon Israel; as Jeremy told before, and Ezekiel affirmed after it; Run ye to and fro, saith God in Jeremy, through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh truth, and I will pardon it: Ezek. xxii. and, Į sought for a man, saith God in Ezekiel, among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none; therefore have I poured mine indignation upon them: there xix. 14, 18. was then a remnant of those who closely did serve God; and perhaps seven thousand unknown persons, who had not in their hearts deserted religion; but this did not avert God's wrath, or preserve the nation from captivity; as a few openly professing and resolutely practising goodness might have done.

30.

Isa. i. 9. 1 Kings

Now who would not be glad of being so public a friend, so general a benefactor, in performing that which doth otherwise so much become him, and so greatly behove him; yielding him the best ornaments and highest advantages even upon his private account? who would not be ambitious bath to oblige his country, and to save his own soul together, by a worthy conversation?

Assuredly nothing can be advised more conducible to

the effecting a reformation and amendment of the world, SERM. (and consequently to the prosperity and felicity of mankind LXV. here,) than a conspiracy of good men in a frank and brisk avowing of goodness in the face of the world.

V. A care of our conversation in the sight of men is needful for the preservation of our good name and fair repute among them.

xxix. 12.

1.)

4.

(Ps. cxii. 9.)

A good name in holy Scripture is represented as a special 1 Chron. gift and blessing of God, bestowed in recompense of piety Eccl. vi. 2. and virtue, and preferred before other most considerable (Eccl. vii. gifts and blessings concerning our external states; for, By humility, saith the Wise Man, and the fear of the Lord, are Prov. xxii. riches and honour; both are the rewards of piety; but comparing them, A good name, saith he, is rather to be chosen Prov. xxii. than great riches: it cannot, therefore, be a contemptible 1. thing, nor ought it to be neglected by us; for none of God's gifts, no reward which he proposeth, ought to be slighted. Reason and experience also do concur in shewing that a good repute is a valuable thing, not only as a fair ornament of our persons, and a commodious instrument of action toward our private welfare, as a guard of our safety and quiet, as serving to procure divers conveniences of life; but as very advantageous, very useful upon moral and spiritual Ai oinovouíaccounts; qualifying us with greater ease and efficacy to ton. iv. § 19. serve God, and to do good; for indeed it is manifest, that without it we shall be uncapable of doing God or man any considerable service.

Wherefore, in duty and wisdom we should be careful of preserving this jewel; the which we cannot otherwise do, than by observing this apostolical rule, of providing things honest in the sight of all men; for a good conversation is the only guard and convoy of a good name: how can men conceive good opinion of us otherwise than from a view of worthy qualities and good deeds? They may charitably hope, but they cannot confidently judge well of us otherwise than upon good evidence: Ye shall know them Matt. vii. by their fruits, (that is, by apparent works, falling under 16, xii. 33. human cognizance,) is the rule whereby our Saviour

SERM. teacheth us to distinguish of men, and to build a right LXV. opinion concerning them. Honour is the shadow, the inseparable attendant of conspicuous virtue.

A good conversation will indeed command esteem, and irresistibly extort respect from all men.

Wise and good men heartily will approve it, and gladly will yield it due commendation; they cannot but honour Rom. xiv. it whenever they see it, as best suiting with their own judgment and with their affection.

18.

Yea it will procure respect even from the worst men ; for it is a mistake to think that bad men really do or can despise true goodness: in truth, however they may pretend or make a shew to slight and scorn it, however in words they may flout and revile it, yet in their hearts they cannot but admire and reverence it; although their will may be so perverted as to set them against it, yet their reason cannot be so destroyed (or natural light so quenched in them) as to disapprove it; they do but vilely dissemble, and belie their conscience, when they make as if they did condemn or contemn it: As, saith St. Chrysostom, they who openly do flatter ill livers, do in their mind reprove them; so they who envy the workers of good, in their conscience will admire and approve them &; at least they will do thus in their sober mind; when with any serious application they do reflect on things; when the eye of their soul is anywise cleared from the mists of lust and passion: it is not to be heeded what they say in a fluster or ranting mood, when they are near out of their wits, and have their judgment stifled by sensual imaginations; but what they think when their mind is somewhat composed, and natural light doth shine freely in it.

Indeed such wretches really do most despise those who consort and comply with them in sinful follies: as they cannot in their hearts honour themselves, so they cannot esteem those whom they find like unto them; especially

* Οἱ ἐν βασκανίᾳ τοῦτο ποιοῦντες, κατὰ τὸ συνειδὸς ὑμᾶς θαυμάσονται, καὶ ἀποδές ξονται· ὥσπερ ὧν οἱ φανερῶς κολακεύοντες τοὺς ἐν πονηρίᾳ ζῶντας, κατὰ νῦν διαβάλε 7.8. Chrys. in Matt. v. 16.

they despise those whom they observe to be so base and sil- SERM. ly, as against their own judgment and conscience to fear LXV. their displeasure or to regard their censure; looking upon them as vassals to their humour, and renegadoes from their own conscience.

30.

Moreover a good conversation certainly will engage Almighty God to protect our reputation, and to confer honour upon us. For he, as Governor of the world, the Patron of goodness, the Dispenser of proper rewards to all, is in a manner bound to encourage those openly who visibly do own him and take his part, who promote his glory and interest, who pay him due service and obedience, who in regard to his authority do faithfully pursue that which is right and good; he surely will see fit to repay such in the same kind, by openly acknowledging, countenancing, and honouring them: accordingly he hath tied himself to do so by his express word and promise; for, Them, saith he, that 1 Sam. ii. honour me, I will honour; and they that despise me, shall be lightly esteemed: he said it in reference to old Eli, who had neglected the duty of restraining his sons from sin; which is a case very much of kin to all neglect of exemplary piety. And, Whosoever, saith our Lord, shall confess me Luke xii. 8. before men, him shall the Son of man also confess before the angels of God; but he that denieth me before men, shall be denied before the angels of God: the which (one most comfortable, the other most terrible) sentences are to be understood, He that confesseth our Lord not merely by verbal profession, (for divers such who say, Lord, Lord, he will Matt. vii. not so much as know at the final judgment,) but in real practice; he that denieth him, not only by renouncing him with the tongue, but by disobeying him in scandalous conversation, by working iniquity, by the apostasy of bad man

ners.

VI. Lastly; The public discharge of a good conscience will yield manifold advantages and great benefits to ourselves; not only as good (and thence needful to our salvation and our comfort) but as public; some of which I shall touch.

Such a practice will much secure and strengthen us in

22, 23.