Common Places, Part 1 · Chapter 14 · Section 3
Of Honour, that it is not the cheefeſt good; but wherein it concurreth with it, and wherein not.
14 Now that we hauehave diſputed of pleaſures, it followeth that we ſpeake of honours; and for good cauſe are theſe ioined togither, ſéeing both of them doo accompanie actions, though after a diuers maner. For ſéeing that action agréeth with nature, and that we marke it, & are made glad with pleaſure; euen to thoſe actions, when they ſhall be good, and iuſt, and honeſt, honour is ioined. And that it may be made the plainer, which we treat of; I will ſpeake ſomewhat of the nature of honour, and of thoſe things which belong vntounto the ſame. And firſt of all we will ſet foorth the definition thereof. The definition of honour.Ariſtotle in his firſt booke of Rhetoriks, will hauehave it to be a ſignifieng of the opinion, which is had of a mans honeſtie; and that conſiſteth of outward ſignes. To make this definition perfect, I thinke good to adde therevnto the cauſe of the end, which ſince I cannot drawe from the philoſophers, I will borowe of our diuinitie. We therefore teſtifie by manifeſt ſignes, that we iudge well of honeſt men, to the intent that God, the authour of all iuſtice and goodnes, may be honoured in them: ſecondlie, that the authoritie and example of them may profit others. Now doo we comprehend all the cauſes of honour. The forme is the ſignification, declaration, The cauſes of honour.and teſtimonie of our opinion touching good men. The efficient cauſe is touched, when we added thereto, the mans honeſtie: for by it are men ſtirred vp to iudge well. But the matter ſhall be in all thoſe ſignes, whereby we giuegive a teſtimonie to good and iuſt men. And theſe things, ſince they be manifold, are mentioned in the booke of Rhetoriks now alledged; namelie, monuments, images, gouernement, verſes, ſepulchres, a liuing of the publike treaſurie, gifts; and we may ad thereto, the vncouering of our head, the giuing of place, and riſing vp to our betters, &c.
And as all theſe things are manie in number, ſo muſt we appoint as manie parts, forms, or kinds of honour. And the difference of them is in reſpect of the matter of them. And we hauehave alſo added the ends, that this teſtimonie of ours may redound vntounto God, and that by our honours wée may make the good examples of iuſt men to be the more famous; or elſe that vntounto them which behaue themſelues well, there may be giuen an authoritie, and that thereby manie others may be holpen. From the ſenſe of this definition did Auguſtine not much varie, Auguſtins definition of glorie.who ſaith, that Glorie is a iudgement of men, which hauehave a good opinion of [other] men. Herevnto we hauehave added certeine outward teſtimonies of this iudgement, and hauehave expreſſed vntounto what men thoſe teſtimonies muſt be giuen; that is to wit, vntounto honeſt men, and to thoſe which order themſelues aright. But this is wanting as well in Ariſtotle, as in Auguſtine, who ſhould be thoſe, that ſhould ſignifie their opinion. Certeinlie, thoſe ought to be (as we gather out of the firſt booke of Ethiks) wiſe men, and ſuch as doo knowe vsus well. Quintilian yet more bréeflie, and in a certeine compendious maner, Quintilians definition of glorie.hath thus expounded the matter; Glorie (ſaith he) is the praiſe of good men conſenting in one: where that word [of good men] may be ioined both to them that are praiſed, and to them that doo praiſe: for it behooueth them both to be good. Which to make more plaine, we will thus diuide honours; ſo that ſome of them we make to be of ſmall importance, and but ouerſhadowed, which all, onelie are raiſed by a brute of the people: and theſe, ſince they procéed not of a ſound iudgement, are neither firme, nor yet yéelded vntounto them, to whom they ought to be giuen. But others (as ſaid Quintilian) procéed of the conſent of good men; wherefore they be ſound, and good men onelie are honoured with them. But we hauehave experience, that thoſe former are ſo light and inconſtant, as thou maiſt ſée that well-néere in one daie, ſome are both iuſtified, and condemned of the people: wherefore he that likened this kind of good to a glaſſe, bicauſe it is verie brittle and fraile, ſtraied not much from the truth.
Whether honour be his that giueth the honour, or of him that is honoured.15 But now there riſeth a queſtion, Whether honour (to ſpeake of the ſame which is ſincere and conſtant) be the good of him that dooth giuegive the honour, or of him to whom the honour is giuen? This did Seneca handle in his 103. epiſtle to Lucillus. I affirme it to be the good of them both. Without doubt it is his that is the praiſer, ſéeing that his action is iuſt and right. Neither thinke I it doubtfull, that euerie good action is his good, whoſe action it is. Furthermore, ſince he, who is honoured, hath in himſelfe honeſtie, iuſtice, and goodnes, whereby both good and wiſe men are allured and prouoked to commend him; therefore is his good alſo called honour: for he hath the beginning and cauſe thereof in himſelfe. Moreouer, he himſelfe reapeth fruit of that honour, when his authoritie increaſeth, and he is made the abler to perſuade others, what ſhall beſt béecome them, and the better to reteine them in their dutie. Thirdlie, alſo it is his good for this cauſe, that while he perceiueth good, honeſt, and thankfull iudges, to iudge rightlie of thoſe things which he hath verie well doone, hée greatlie reioiſeth. Wherefore I hauehave ſhewed the reaſon why I iudge, that honour is the good, as well of him that is praiſed, as of him that praiſeth. And yet for this cauſe am I not contrarie to Ariſtotle, which ſaith, that the ſame is in him which dooth the honour, not in him which receiueth the honour: bicauſe he (as it is now brought in the definition) ſaith, that honour is a ſignifieng of a mans opinion and mind; and therefore he iudgeth rightlie, ſéeing as well the opinion as ſignification thereof procéed from him that honoureth, and reſt on him, as on a certeine foundation and matter ſubiect therevnto. But yet I hauehave reſpect to the originall, wherevpon this opinion was raiſed, and this iudgement is ſtirred vp in the minds of the wiſe; and moreouer, I note the fruits of this opinion, and I ſée all theſe things to be in the man that is praiſed, that is to ſaie, a greater authoritie & gladnes. Neither hath this my definition onlie place in honours; but it muſt be no otherwiſe eſtéemed of the lawfull iudgement of a iudge, and of a iuſt ſentence, when he pronounceth the lawe. For theſe are the proper good things of him, which therwithall turne to his good, on whoſe ſide the matter is iudged. And no otherwiſe ſhould we ſaie of iuſtice; the ſame without doubt is his good that is iuſt, but it is alſo good vntounto him, to whom, by the ſame iuſtice, that which is due is rendered and paid. Now by theſe examples it plainlie appéereth, how honour is a certeine good thing, perteining as well vntounto him which is had in eſtimation, as vntounto him which did giuegive the ſame.
They doubt in like maner, Whether one good mans teſtimonie be ſufficient vntounto perfect honour.whether the teſtimonie of one honeſt and wiſe man be ſufficient vntounto true and perfect honour; or rather that a ſignification from manie is not required. I thinke it may be ſaid, that according to the nature of true and ſincere honour, the teſtimonie of one wiſe and good man, and who knoweth vsus well, is ſufficient; bicauſe in one which is of this ſort, we hauehave all others like vntounto him: for there is one mouth and one iudgement of all wiſe and good men. Howbeit, to this end, that the example may be made manifeſt, and that the authoritie may growe and be confirmed to him that is praiſed, the teſtimonie of one man is not of force; bicauſe a verie great furtherance hereto is fame and good name, which things doo require the teſtimonies of manie. Now muſt this be ſéene, Whether honour be alwaies ioined with iuſt deeds.whether at anie time honour be ſeuered from vertues and iuſt déeds. Some ſay it is, and ſome ſay it is not. Certeinlie the more common opinion among the learned is, that honour followeth vertue, as a ſhadowe followeth the bodie, which ſimilitude in my iudgement, expoundeth the queſtion. The ſhadowe accompanieth the bodie, but yet not alwaies after one maner; ſometime it goeth before, ſometime it is vponupon one ſide, and goeth togither, but ſometime it followeth after: ſo the vertue of ſome men is had in honour, ſtraitwaie after the beginning; of others it is not regarded, till it be increaſt and made perfect. Finallie, thou maiſt ſée ſome, which are not honoured, till they be quite gone: for then are men woont otherwhile to perceiue, though ouer-late, how great a good they hauehave forgon. Which we knowe happened in old time to the prophets and apoſtles, and alſo in our times to manie moſt iuſt princes, good paſtors, and godlie preachers. While there were plentie of them, they were contemned; but when they were now taken awaie, then did they ſtir vp an incredible deſire of them. Wherefore honour dooch accompanie vertue, but not alwaies in the ſame ſtep: ſomtime before, otherwhile togither, and oftentimes after. And beſides this, the teſtimonie and ſignification of wiſe men is neuer wanting vntounto true vertue, and iuſt actions, except there be a want of the wiſe, and ſuch as hauehave ſéene and knowne theſe things.
16 Now at the length let vsus come néerer to the matter, Whether there ſhould be a deſire of honour in good or euill men.and conſider yée togither with me, whether the deſire of honour ſhould be accounted among good things, or among euill things. Shall we not commend honour, ſéeing it is planted in vsus by God and by nature; ſéeing God promiſeth it vntounto them that be his, & that not ſeldome; They that glorifie me (ſaith he) I will glorifie them? 1. King. 2, 30And The elders are by Paule pronounced woorthie of double honour. And therefore it ſéemes, 1. Tim. 5, 17.that God planted this deſire in mens minds, that we might be more and more ſtirred vp to liue well and iuſtlie. Neither is that common prouerbe raſhlie to be reiected; Honour nouriſheth arts. Againe Vertue comended increaſeth. Moreouer, there is none which hath but a ſparke of godlines can denie, but that all our works muſt be ſo ordered, as they may be allowed both of God and of men; namelie that men, by the ſéeing of them, ſhould (as méete it is) glorifie God. Wherefore ſéeing honour, for the things that be well doone ſtaieth not in vsus, but redoundeth vntounto God himſelfe, how manie ſoeuer be deſirous of his glorie, as we ought all to be, we may, at the leaſt-wiſe for this cauſe, deſire honour. Ouer this, We obeie Gods commandements, when we honor anie man woorthie thereof. Rom. 12, 10. verſe. 3. verſe. 17.who ought not to wiſh, but that all the brethren ſhould not faile of dooing their dutie and office? Verelie this hath God commanded all men, that they ſhould honour their parents, and by the ſame reaſon the magiſtrats. And by Paule he commandeth; In giuing honour go one before an other. Alſo in the firſt epiſtle to Timothie the fift chapter; Honour widowes, which be widowes indeed. In the firſt of Peter, the ſecond chapter; Honour all men, louelove brotherlie fellowſhip. And of Epaphroditus he ſaid in the epiſtle to the Philipians; Phili. 2, 29.And ſuch as he is hauehave ye in honour. Such places as theſe be I may bring manie; but ſéeing theſe be ſufficient, it appeareth that when anie man hath honour giuen him, that is woorthie of it, the commandements of God are obeied. Which thing that it may be doone, ought not they which be honeſt, and behaue themſelues well, commend it and be glad of it, and alſo wiſh that it may be doone? Whie doo we praie; Let thy will be doone in earth, as it is in heauen?
Herevnto adde, In honouring of the good, we obteine rewards, and by contemning, puniſhments. Exo. 20, 12.that in giuing honour vntounto good men, we ſhall obteine rewards and benefits; That thou maiſt (ſaith God) liue long vponupon the earth. And on the other ſide, in contemning of them, they procure deſtruction to themſelues; as the children which derided the prophet Elizaeus were rent in ſunder of beares. Which ſéeing it is thus, he loueth not his neighbour, which deſireth not that he may auoid theſe puniſhments, and obteine theſe commodities and rewards. Wherefore euen as with the good fauour of God we may wiſh for due honours; ſo are we driuen to the very ſame thing by that charitie wherwith we ought to louelove our neighbour. And this dooth Dauid verie well confirme in the 15. Pſalme, when he ſpake of him which ſhould dwell in the houſe of God, and in the euerlaſting habitation, among other his vertues this he reckoneth; He that is lowlie in his owne eies, & glorifieth them that feare God. Therefore ſince without controuerſie, eternall life is to be wiſhed vntounto our neighbours; this is to be wiſhed for with moſt ardent praiers; that the godlie, and thoſe which feare God may be had in honour: which is this kind of honour, namelie to hauehave them in eſtimation, to be delighted with their companie, to maintaine their good name, and chéerfullie to reléeue their neceſſities: all which things, ſince they be ſo coldlie doone in theſe daies, they which be godlie cannot chooſe but earneſtlie ſorrowe, and wiſh that at the length it may be doone euen as God hath commanded. Auguſtine in his Soliloquijs the firſt booke, and eleuenth chapter iudgeth, that ſince of honours authoritie dooth increaſe, and that authoritie dooth much further to induce men vntounto honeſtie, and to driue men as well vntounto true opinions, as vntounto holines of life, therefore honours are to be deſired. Yea, & for their ſakes, whom we ought by our miniſterie to helpe; if we ſée our authoritie to be deſpiſed, we ought for iuſt & honeſt cauſes to defend the ſame, leaſt in verie déed it become vnprofitable. To this belongeth that which Paul wrote vntounto Timothie; Let no man deſpiſe thy youth.1. Tim. 1, 12.
Wherein honors profit them that doo well.And when we doo well, it doth not a little further to the confirming of vsus, if we hauehave the commendation of good men. For euen as we are in a maner all troubled with the diſeaſe of ſelfe-louelove, we are eaſilie deceiued in affaires & actions; and thoſe things which we doo leaſt commendablie, wée make moſt account of them. And bicauſe this doth not ſeldome happen, it cauſeth the more ignorant ſort to become more doubtfull and ambiguous in their dooing, vntounto the which men, honor, praiſe, and approbation would doo much good, if by outward ſignes the ſame were yéelded: for by theſe things their mind and iudgement is eſtabliſhed. But thoſe which be not doubtfull, nay rather be aſſured, that thoſe things which they doo, be right, when they are adorned by wiſe and good men with a iuſt kind of honor, they cannot chooſe but excéedinglie reioiſe and be glad in themſelues, that they hauehave gotten ſo good and iuſt iudges; wherefore honors doo alſo profit theſe men. Neither doo theſe things, which we hauehave ſaid, differ from the opinion of Ariſtotle. For albeit he denie honor to be the chéefeſt good, yet doth he not exclude it from the number of good things. Touching thoſe things, which I hauehave ſpoken of firme and perfect honor, there is nothing ſo agréeable, That the faithfull in the daie of iudgement ſhall hauehave the cheefeſt good. Matt. 25, 34.as that that ſhall be the chéefeſt, which the faithfull in the laſt daie of iudgement ſhall hauehave of Chriſt, when he ſhall ſaie vntounto them; Come yee bleſſed of my father, &c. For that praiſe ſhall procéed from the moſt wiſe iudge, to whome all iuſtice is beſt knowne, neither can our dooings anie waie be hidden from him.
17 Wherefore I thinke it is now ſufficientlie concluded, and made apparant, that the moderate deſire of honors is not to be blamed: yet bicauſe manie doo ſoone ouer-reach themſelues héerein, and that the place is ſlipperie, therefore muſt we declare ſome things, which we ought to take héed of, leaſt in ſéeking for vertue, wée ſhamefullie fall into vices. To this muſt we hauehave a ſpeciall regard, that euen Ariſtotle being an Ethnike ſawe, that we deſire not honor for it ſelfe: That honor for it ſelfe ſake muſt not be deſired.for this were of a meane good, to make the principall good, and to enioie thoſe things which we ought but to vſe. Let the ſame deſire therefore tend both to the glorie of God, and to the edifieng of our brethren. Next of all let vsus beware, that we take not too much care for honor; That wee muſt not be too carefull for honor.for ſo would the mind be ſoone diſquieted, which when manie, who were accounted ciuill, did not auoid, they with the deſire of praiſe became in a manner mad. We knowe with what a furie Alexander of Macedonia was carried in a manner through the world, ſéeking glorie without meaſure and reaſon, who at length was brought to that paſſe, as he thought that there were other worlds to be conquered beſides this; One world ſufficeth not for yong Pellaeus. With the verie which diſeaſe, Iulius Caeſar being infected, ſet vponupon his countrie, and raſhlie violated the lawes and libertie thereof. So then let this deſire be moderate, and let it be bounded within certeine and iuſt limits. And in receiuing of honors, let vsus follow Auguſtines counſell; Neither receiue thou (ſaith he) all that is offered, nor yet refuſe thou all: for he that reiecteth all the honor, which is yéelded vntounto him, for the things that he hath rightlie and verie well done, ſéemes as it were to ſuppreſſe the gifts of God, and that he would not hauehave them acknowledged, which in verie déed is againſt true godlines. And on the other ſide, he that imbraceth whatſoeuer is offered him, doth manie times paſſe the limits of modeſtie.
And héerewithall muſt héed be taken, that the kind of honor, which is brought, That the honor be not greater than the worthines of the perſon.be not greater than the dignitie of men can ſuſtaine; which when it happeneth, muſt not be abidden: for thereat is God angrie, and doth ſeuearelie take vengeance for his honors vſurped by men. Herod was moſt gréeuouſlie puniſhed, Acts. 12, 23.when the people cried vntounto him with voices not fit for a man, but ſuch as were méet for God. And for the ſame fault is Domitian, Nero, and manie other moſt inſolent Emperours iuſtlie condemned, which would not be woorſhipped as princes, but as God. Thoſe things which belong to God, let them be rendred vntounto God; and let good men receiue humane honors rightlie and moderatelie when they be offered. Alſo, let there be kept a iuſt and right meaſure in obteining of honors. The right waie to come by honors.There is onlie one waie and meane commended, and that is by well bringing of things to effect, which the Grecians call *That is to ſaie, vertuous actions.foreign, which things hypocrits doo counterfet, and while by outward ſignes they indeuour to declare themſelues godlie and holie, they be had in eſtimation of the people. But of them Chriſt ſaid; Matth, 6, 2.They hauehave receiued their reward. And there be others, which are carried ſo far foorth, as they buie honors, which vice without doubt is condemned by all iuſt lawes, and of the Latins it is called Ambitus, that is, Ambition.Ambition: for it is a moſt vile thing to craue the peoples voices by great gifts. Héerof in the digeſts Ad legem Iuliam, de ambitu, are manie things extant. Thoſe which were conuicted, were condemned of infamie, and alſo in a paiment of monie. And the puniſhments of this fault were manie times in the commonweale of Rome increaſed; for the fault did growe on without meaſure. Yea, and the eccleſiaſticall Canons did imitate the Romane lawes. And bicauſe this vice grew mightilie in the church, and at this daie reigneth euerie-where, manie lawes were decréed, which are in the firſt cauſe, queſt. 1. throughout the whole queſtion: and in the fift booke of the decretals, in the title De Simonia, & in another title, that the prelats ſhould not grant their owne places, or places of the church, Simonie.for a yéerelie rent. They that ſell eccleſiaſticall dignities, followe Gehezi the ſeruant of Helizaeus, 4. King. 4, 12.and they which buie them, are like vntounto Simon Magus. Neither is only monie, but words, & euerie kind of flatterie, if they be done onlie vntounto that end, to obteine eccleſiaſticall honors, to be eſtéemed as a price. And the fathers did ſo perſecute this vice, as againſt thoſe that commit Simonie, they admitted anie ſort of accuſers, euen thoſe that were infamous, diſhoneſt perſons, & harlots, and ſuth other ſort of men, which is not ſuffered in the complaint of other crimes. Laſtlie, muſt be regarded, that we vſe honors well when they be gotten, That honors gotten muſt be wel vſed.which I therefore ſpeake, bicauſe we may ſée ſome euerie-where, which abuſe them, to obteine power to compaſſe riches, and follow pleaſures, vntounto all which things they make the waie eaſie to themſelues by dignities and honors, as well ciuill, as eccleſiaſticall.
18 Theſe things we thought good to be recited, The dutie of them that doo giuegive honor.as touching them which receiue honors; now muſt we ſpeake a few words of them, whoſe part is to yéeld honor vntounto others: for theſe alſo muſt be admoniſhed, bicauſe héerein men may ſin diuerſlie and manifoldlie. I ſuppoſe there is none that doubteth, but they doo greatlie erre, which denie iuſt and méet honors to them, that well and rightlie behaue themſelues, and yet we ſée that there be manie ſuch as denie this. And thoſe men are a great deale worſſe than theſe, which in the ſtead of giuing honor, doo hate them, doo diminiſh their deſerts, be diſquieted and gréeued, if they ſhall ſée anie thing go well with them: theſe men without doubt are to be accounted vniuſt, and moſt vngratefull. Some indéed there be, which frankelie inough doo honour good men, but this they doo, to reape in like maner ſome benefit, fauour, or helpe of them: and theſe paſſe not much of the well doings of honeſt men, but onlie ſéeke their owne good; wherefore they rather ſell their honor, than make it a reward of vertues. Againe wée hauehave knowne others, which are readie inough to giuegive honors vntounto honeſt men, but in dooing thereof, vſe a peruerſe iudgement; for thoſe good things which they ought to regard, they neglect, and doo greatlie eſtéeme thoſe things which be of leſſe value. If a man do well ouer-ſée his church, bring ſound doctrine, liue godlie, and ſheweth euerie-where good examples, in this reſpect they make ſmall account of him: but if the ſame man giuegive craftie and expert counſell to increaſe wealth, or ſhew ſome vnknowne thing in huſbandrie, or in phyſicke, then they hauehave him in admiration, and with praiſes extoll him to heauen. There be alſo thoſe which doo flatter, and which adorne euen foule vices with the names of vertues. Alſo, there be ſome, which in giuing of honors kéepe no meane, but either they giuegive them ſparinglie, or elſe more than they ſhould.
19 All theſe things, which I hauehave rehearſed, How theſe things agree with the holie ſcriptures.muſt be diligentlie taken héed of; which ſince I hauehave largelie enough declared, now remaineth that we ſhew how the doctrine of Ariſtotle agréeth with the holie ſcriptures, or elſe differeth from them. Indéed when he ſaith, that honour is not the chéefeſt good, he diſagréeth not anie thing from the holie ſcriptures: for the chéefeſt good cannot be deſired more than is méete; but in wiſhing for honours we muſt temper our deſire. I would not hauehave you (ſaith the Lord to his apoſtles) be called Rabbi, or maiſters, or fathers; Matth. 23, 8.but rather regard this, that ye ſerue one another, and that with a lowelie and moderate mind. Beſides this, our ſauiour would not ſuffer his to be defrauded of the chéefeſt good, ſeing he came purpoſelie to make vsus happie. But he ſetteth vsus open in a maner vntounto rebukes, Luke. 21. Mat. 6, & 10 Iohn. 16. Mark. 13. Phil. 2, 7.and he foreſhewed that his children ſhould hauehave contumelies doone vntounto them, whom he comforteth by his owne example; Who abaſed himſelfe, and taking vponupon him the forme of a ſeruant, was made obedient euen to the death of the croſſe. And whereas it is affirmed, that our chéefeſt good ſhould be firme, proper, and not eaſie to be remooued, it maketh with that which Paule ſaith; that therefore our ſaluation and iuſtification doth conſiſt of grace and faith, Rom. 4, 16.but not of works, that the promiſe may be firme. That honours may ſoone be taken awaie, the holie ſcriptures doo teſtifie: for Chriſt ſaid; Matt. 13, 57. Marke. 6, 4.that No prophet is without honour, ſaue in his owne countrie. And we ſée that the ſaints, hauing honour manie-times doone vntounto them, are within a while after accuſed & caught vntounto puniſhment. And finallie, the holie ſcriptures teach, that honour is of the kind of thoſe good things, which are referred to ſome other thing: bicauſe the Lord ſaid; Let others ſee your good works, Matth. 5, 16.and glorifie your father. Where we ſée, that glorie and honour ought not to reſt onelie in vsus; but muſt be referred vntounto diuine honours and praiſes.