Common Places, Part 2 · Chapter 8 – Chapter 9
The eight Chapter. The fift precept; of the honouring of Superiours.
In R…m. 12HOnor is here taken, not onelie for a certeine outward reuerence, wherewith we reuerence the eſtate of our neighbour; but alſo for the outward helpe, ſuſtentation, and aid, wherewith we reléeue them which hauehave néed. But it hath alſo other ſignifications. So therefore parents muſt be honoured: for which act, rewards are not onlie promiſed, but are alſo giuen. Contrariewiſe, we knowe that Cham ſuffered puniſhment, Gen. 9, 27.who had his father in deriſion. Wherefore, in them muſt honour be doone vntounto the image of God. For this cauſe Salomon, In 1. King 2, verſe. 22ſo ſoone as he heard that his mother was preſent, he roſe vp, and went to méet hir, and receiued hir reuerentlie, hauing regard to the commandement of God; Honour thy father and thy mother. But ſome man will ſaie; Was it ſéemelie for him, being a king, to reuerence hir? Aulus Gellius.Aulus Gellius, in his ſecond booke, intituled Noctium Atticarum, the ſecond chapter, diſputing of this matter ſaith, that Once the preſident of Creta came with his father to Athens, and went to Taurus the philoſopher, & that there was brought a ſeate. Which being prepared, Whether a ſonne being placed as magiſtrate ought to giuegive place to his father being a priuate man.the philoſopher bad the father of the preſident to ſit downe: who anſwered; Let rather this man ſit, pointing to his ſonne: for (ſaith he) he is a magiſtrate of the people of Rome. But Taurus ſaid; Sit thou downe in the meane time, till we ſhall diſcuſſe among our ſelues, whether it becommeth rather thée or him to ſit; ſéeing thou art his father, and he a magiſtrate of the Romane Common-weale. Wherefore the father ſat downe: and the ſonne alſo ſat, hauing another ſtoole brought for him. Then, after much talke, the opinion of Taurus was, that in publike places and offices, the iuriſdiction of parents, being compared with their children, placed in authoritie, ceaſeth for a while, and for a time giueth place; but that out of publike actions, and publike places, publike honors ceaſe betwéene them, and that the ſonne muſt giuegive place vntounto his parent.
Further, the ſame author addeth an example of Quintus Fabius Maximus, who being made Conſull, and his father comming on horſebacke to méet him, commanded him by an officer to light downe: which thing he not onelie tooke not in ill part, but he reioiſed in his ſonne, which knew how to exerciſe with authoritie and manfullie, the office committed vntounto him by the people of Rome. Wherefore, if Salomon, dooing the part of a priuate man, honored his mother; he committed nothing, but that which was méet for him, giuing a due honour vntounto his mother. He ſate downe in his throne, and commanded that his mother ſhould ſit downe in a moſt honourable place by him. But as touching thoſe things, which were declared by hir, he referred them not to hir iudgement; but he himſelfe gaue ſentence, not expecting the conſent of his mother. So as, when children that be in office of authoritie, are compared togither with their parents, the compariſon is of two kinds of paternitie. For in verie déed, the ſonne, as he is a prince, is made the father euen of his owne father; when notwithſtanding, as touching nature, he is a ſonne. Wherefore he ought to iudge of thoſe things, which be either ſpoken or propounded by his faither.
1 King, 1, 6.2 Furthermore, let not parents be ouer milde towards their children. Indéed children are the bowels of their parents; wherefore they cannot be corrected of them without great ſorrowe to themſelues: which neuertheleſſe muſt be lightlie paſſed ouer, in reſpect of the honour of God, and the ſafetie of their children. But this did not Helie, In .1. Sam. 2, 22. Helie was too mild towards his children.who ouer fauourablie rebuked his children; for he ſhould hauehave ſet euerie one of their faults effectuallie before their eies: ſith it is a lighter matter vntounto them, and of ſmall force to their hearing, when their faults be reckoned vp generallie; than when euerie particular crime is with authoritie obiected againſt them. And when they are ſharpelie reckoned vp one by one, they mooue them after a more vehement ſort. Moreouer, he did not reprooue them, by auouching anie thing, but onelie vnderunder condition; So (ſaith he) the talke goeth; So it is reported vntounto me: as if he had ſaid; If the things be true, which I heare, ye doo gréeuouſlie offend. But he ſhould hauehave ſaid; This is your wickedneſſe; Theſe be your faults; Thus hainouſlie doo ye offend. Vndoubtedlie, they which coldlie and mildlie doo admoniſh, ſéeke nothing but to auoid ill will.
That Helie vſed not ſeueritie and correction enough, héereby it appéereth; in that he was for the ſame cauſe reprooued afterward, both by the man of God, 1. Sam. 2, 27 and .3. 13.and by Samuel. Which would not hauehave happened, if he, in reproouing his children, had vſed the authoritie of the high prieſt, and not the tenderneſſe of a father. The man was old, and at that time men are woont to be more inclined vntounto merciemercy. Ioſephus ſaid, that he, from that time forward, did wéepe in a maner alwaies; for that he expected a moſt certeine puniſhment to be doone vponupon his children by God. Chryſoſt.Chryſoſtome, againſt the diſpraiſers of monaſticall life, writeth; that He ought not onlie to hauehave puniſhed his children with words, but to hauehave chaſtened them with ſtripes, to hauehave caſt them off, to hauehave diſgraded them of prieſthood, and not to hauehave ſuffered ſuch wicked caitifes to remaine in the miniſterie. Ambroſe the biſhop of Millen compelled vntounto open repentance, Ambroſe.not his children (I ſaie) but Theodoſius himſelfe, Marcion puniſhed by his father.being the emperour. Alſo Marcion, when he had defiled a maiden, was expelled the church by his father, being a biſhop: after which he comming to Rome, and there could not be accepted to the peace and communion [of the church] deuiſed a wicked hereſie.
Peraduenture this old man Helie was ſomewhat ambitious, and indeuored to reteine ſtill the prieſthood in his familie: in the meane while he by ſuch meanes did that which was verie ill, both for himſelfe, his children, and his familie. Further, it is to be conſidered, that Helie blamed not his children of his owne accord, and frée motion; but was after a ſort conſtrained thereto, at the complaints & cries of the people. Verelie, we be all ſo diſpoſed, through our naughtie & corrupt nature, as we reprooue others againſt our wils; for our mind is to pleaſe all men, and to diſpleaſe none. Alſo, man is a creature that deſireth fellowſhip: therfore he feareth in a maner alwaies, leaſt if he ſhould rebuke others, and more franklie admoniſh them, he ſhould be accounted vnworthie of ſocietie, and be called a furious and ſterne man. For ſuch be they eſtéemed to be, which are woont to ſpeake fréelie and trulie. And this moſt of all happened vntounto the prophets, that while they reprooued mens falts, they were of manie reputed for mad men. For ſo the princes of the armie demanded of Iehu, as touching the diſciple of Elizaeus; 2. King. 9, 11To what end commeth this mad man vntounto thee? Againe, it is moſt trulie ſaid of the Comicall poet; that Truth bréedeth hatred. So likewiſe Paule vntounto the Galathians ſaid; Gala. 4, 16.Am I become an enimie to you for ſpeaking the truth? Wherefore Helie thought it not méet, to take ſuch a thing in hand, as might bréed him diſpleaſure: but did like a good Mitio in correcting of his children. Faire ſpéech pleaſeth all men, and ſoft words are heard quietlie, and without grudge. Alſo there be ſome, which miſlike the admoniſhing and correcting of men; bicauſe they hauehave an euill conſcience of their owne, and conſider that they themſelues alſo may be iuſtlie reprooued: theſe doo feare, leaſt that ſaieng ſhould be obiected againſt them; Thou hypocrite, Matt. 7. 5,firſt take the beame out of thine owne eie. Cicero againſt Verres writeth, that He which is readie to pronounce againſt an other man, dooth bind himſelfe to liue vprightlie.
3 Moreouer, Ambroſe hath well noted: firſt, In Ge. 37. 9that the father ought to take héed, that if he hauehave more children than one, he ſhew not himſelfe more louing to one of them than to another; Children muſt be looued alike.for ſo may he eaſilie marre that child, which he fauoreth aboue the reſt: ſith by reaſon of his fathers good will, he will ſoone take a libertie of ſinning. Further, the reſt of the brethren will eaſilie be inflamed with hatred or enuie againſt him: which thou muſt prouide that it happen not. At the leaſt wiſe he himſelfe, which perceiueth that he is more made of by his father, than the reſt, while thereby he ſwelleth with inſolencie, and aduanceth himſelfe with pride, is pulled awaie from his brethren, with whom he ought to hauehave béene moſt néerelie ioined. But if ſo be that the father doo louelove his ſonne, let him winne vntounto him the good-will of the other brethren; and thoſe, whom nature hath knit togither, let not fathers affection diuide in ſunder. In an houſhold equall tribution is required.For, to the kéeping of houſhold peace among brethren, an equall tribution is required. Thou ſéeſt in the patriarch Iacob, how great euill happened thereby. And if ſo be that brethren be ſo offended, for a ſpeciall garment giuen to one, and not to the reſt; what thinkeſt thou they will doo, if poſſeſſions and lands be bequeathed by the father or mother, to one aboue the reſt? But if the father will at anie time excuſe this his louelove, more bent to one than to an other, ſaieng; I hauehave reſpect vntounto vertue, I louelove him moſt that attaineth to more vertue and induſtrie than the reſt: I allow of it, that thou louelove more; but yet thou muſt beware, that thou doo not lightlie ſhew foorth euident tokens of this louelove: there muſt be a reſpect had vntounto their age. Yoong men are much affected vntounto anger and hatred; which affections ought rather of the wiſe father to be repreſſed and kept vnderunder, than to be ſtirred vp.
2. Cor. 11, 3. Whether before ſinne the woman were ſubiect to the man.4 As touching the man and woman, Chryſoſtome doubted, whether before they ſinned, one were of more dignitie than the other; ſo as while things were yet perfect, the woman were ſubiect to the man. Which thing he denieth, and ſéemeth to leane vntounto the holie ſcriptures. For when God had faſhioned Eue, thus it is written of hir; Gen. 2, 23.She is bone of my bones, and fleſh of my fleſh: and the reſt that followeth. Neither in verie déed is there anie mention made of ſubiection. But after ſin, this ſaieng was added; Gen. 3, 16.Thy deſire ſhall be ſubiect to thy husband, and he ſhall beare rule ouer thee. Neuertheleſſe I thinke, that euen when nature was vncorrupted, ſéeing woman was more vnperfect than man, ſhe ſhould after a ſort hauehave béene ruled by him: for ſhe was made for him, and to be a helpe vntounto him. But when ſinne had now corrupted our nature, the imperfection of woman was gréeuouſlie increaſed; and therfore ſhe had néed to be more ſeuerelie ruled by man. Wherefore, Ariſtotle.as things now be, Ariſtotle, otherwiſe an Ethnike, ſéemed not to thinke amiſſe, who ſaith; that It is not conuenient, that a wife ſhuld not differ from a ſeruant, A wife differeth from a ſeruant.bicauſe this is barbarous. The barbarous ſort, in ſo much as they hauehave that part of their mind rude, which ought to rule (for they be not inſtructed in good ſcience and vertue) therefore they ſéeme to be made to ſerue: neither doo they account of their wiues otherwiſe than of bondſlaues. But this is contrarie vntounto nature, who is not accuſtomed to applie one inſtrument to two or more kind of works: one fitlie ſerueth for one worke. Therefore it is not méet, that one woman ſhould both be a wife and a ſeruant to anie man.
And in the ninth booke of his Ethiks, The dominion of Ariſtocratia betweene huſband and wife.he appointeth the dominion of Ariſtocratia to be betwéene man and wife; in the which kind of gouernement, he is the chéefe, which excelleth in vertue and worthineſſe. Whereby it appéereth, that the huſband is the head of his wife; bicauſe in vertue and wiſedome he ought to excell hir. And although this doo not alwaies come to paſſe; yet reaſon would, that for the moſt part it ſhould ſo be. Epheſ. 5, 23.But Paule in the holie ſcriptures commandeth, that Men ſhould louelove their wiues, as Chriſt loued the church: Men muſt louelove their wiues.but Chriſt ſo loued the church, as he both purged it, and made it ſafe. Euen as in the gouernment of excellent men, they which beare rule, doo not onelie reſpect their owne profit, but the publike weale; and the head dooth not exerciſe tyrannie againſt the members: euen ſo, betwéene man and wife there ought to be no néed of violence. Which I ſpeake, not to this end, as though men were not bound to reforme and conſtraine their wiues that offend; for Chriſt dooth ſometime both chaſten and correct his church: but this he dooth, to the intent he may make it the better. So, if men correct & chaſten their wiues at anie time, After what ſort wiues muſt be corrected.it is méet for them to doo it with that charitie, wherwith Chriſt amendeth his church. But this they doo not, who in a rage, and onelie to ſatiſfie their owne deſire, doo miſerablie handle them. And God doubtleſſe, by the hands and induſtrie of men, bicauſe of their eſtate & naturall dignitie, beſtoweth many things vponupon women. But if it be otherwiſe doone at anie time, that men are either taught to be better, or elſe obteine anie gifts of God by meanes of women; that happeneth but ſeldome, and it is nothing preiudiciall to the order appointed by God.
5 Furthermore, we muſt take héed what is due to euerie one. 1. Kin. 17, 15Vnleſſe the widowe of Sarepta had certeinlie knowen it to be the ſpeciall will of God, ſhe ſhould not hauehave doone this; namelie, to defraud hir ſelfe and hir ſonne, to the intent ſhe might ſuſteine a man being a ſtranger. Neither ought prophets, or men of God, by the accuſtomed rule of pietie, to require this of anie men, that they ſhould mainteine them, without taking care for themſelues and their children. For euen the apoſtle to Timothie did plainelie pronounce; 1. Tim. 5, 8.that They which hauehave not a care of their owne, and eſpeciallie of their familie, hauehave denied the faith, and are become worſe than infidels: and therfore he would that widowes ſhould be mainteined by them of their owne kindred. But when the widowe was now certified by the ſpeciall will of God, it was not for hir to hauehave reſpect what was commanded by the lawe in generall; neither might that take place, which is made a common prouerbe: Charitie firſt beginneth at a man himſelfe. Howbeit, We muſt hauehave reſpect what is due to euerie one.as touching the common courſe, that we may perfectlie diſcerne, to whom we be more or leſſe bound, and not to be deceiued; we muſt conſider, that there be diuers kinds of ſocieties, kindreds, and fréendſhips. One is ſpirituall; an other is bodilie, or of the ſame ſtocke; an other is ciuill, A compariſon muſt be of thoſe things which be of one order.and ſuch like. Wherefore, when we reaſon concerning louelove, and dooing good towards our neighbours, there ought a compariſon to be made of thoſe things, which belong vntounto one degrée: which being not made, an error will ſoone happen. That which I hauehave now ſpoken, I will declare by examples, that it may the more plainlie appéere. If a man ſhalbe inſtructed by a godlie paſtor and teacher of the word of God, and ſhalbe brought to regeneration; and the ſame man hauehave therwithall a father, of whom he was begotten, or hauehave children: and the queſtion be aſked, whether he be more bound to his paſtor, or elſe to his father and children? We muſt not anſwer abſolutelie; ſéeing with our anſwer, the matter would not be expreſſed. But we will ſaie, that in thoſe things, which concerne ſpirituall fréendſhip, we ought more to obey the miniſter of the word that teacheth vsus rightlie, and admoniſheth vsus out of the holie ſcriptures, than either the children or the father, if they perſuade things that be contrarie and repugnant.
But if we demand as touching things of an other ſort; namelie, of food and of maintenance, there is more due vntounto parents, and vntounto children, than is vntounto others; though they be miniſters of the word of God. In which matter the Scribes, Phariſies, and high prieſts offended, when they taught children to ſaie vntounto their parents; Matth. 15, 5The gift which I offer ſhall auaile thee: and ſo, by offering vp of their goods in the holie miniſterie, they would defraud their parents of their due ſuſtenance. Indéed the miniſters of the word muſt be maintained, but yet not ſo, as anie man ſhould defraud either himſelfe, or his familie, of neceſſarie liuings. I will vſe an other ſimilitude. A ſimilitude.Admit that a man be in the campe, where iuſt warre is taken in hand. When the generall capteine chargeth him in ſomething, concerning the affaires of the warre, and the father being preſent commandeth him to the contrarie: in this caſe the ſonne ſhall rather offer himſelfe to the generall, than to his father. But if we ſhall determine of houſhold buſines, and of things perteining to liuing and ſuſtenance, the parent ſhall be heard, and not the generall capteine. Héerevnto reſpected that ſaieng of Ambroſe, when he ſaid, in the firſt booke of Offices; I doo no leſſe chooſe you (ſpeaking vntounto his flocke of Millen) whom I hauehave regenerated by the Goſpell, than if I had begotten you in wedlocke. True in déed was that which he ſpake. For, as touching the imploieng of ſpirituall things, of doctrine, of amendment, and of ſacraments, he was no leſſe debtor to them, than to the children of the fleſh: but if the buſineſſe had béene concerning the food and maintenance of bodies (although he might not forſake others) yet he ſhould firſt hauehave miniſtred thoſe things to his owne.
Moreouer, we ſhould call an other matter to our remembrance; that we muſt preferre the Common-wealth before our priuate commoditie. And this performed they, of whom Paule ſpeaketh in the 16. to the Romans, verſe. 4.who laid downe their necks for the life of the apoſtle. Thoſe men verelie deſerued well of the churches of Chriſt, and therefore they were verie much praiſed by them. Héerevnto alſo may be applied that which Paule teſtifieth of the Galathians, that If it had beene poſſible, Gal. 4, 15.they would hauehave plucked out their owne eies; and hauehave giuen them to him. Alſo good ſubiects, if their good magiſtrates happen into danger, ought not to ſpare, no not their owne life, to defend the publike weale and ſafetie. And in verie déed, both ſorts of men (I meane magiſtrates & miniſters of the church) muſt be mainteined by the ſubſtance of priuate perſons; but not ſo, as either parents or children ſhould be forſaken. For the commandement of God aboue all things muſt ſtand in force, which he commanded by Moſes; that We ſhould honour our parents. And this honour conſiſteth not onelie in vncouering our heads vntounto them, or in giuing them place; but he would, that they ſhould be nouriſhed and maintained by their children. And how much we are bound to the reſt of our neighbours, in communicating of our goods, verſe. 13.Paule declareth in the ſecond to the Corinthians, the eight chapter, where he wrote, that we muſt communicate our goods vntounto the poore; yet not ſo, as thoſe which are poore ſhould liue at eaſe, and abound, and the giuers themſelues to want. Indéed we owe vntounto God both our ſelues, and all that we hauehave; but he dealeth with vsus according to right and equitie: and as he is a mild father, ſo he ſheweth this equitie or moderation. Wherefore the matter is ſo to be determined, as that which Elias demanded, & that which the widowe granted vntounto him, we muſt vnderſtand to be a prerogatiue or priuilege beſide the common lawe, and ought not to be taken as an example for vsus.
6 But Chriſt in the 23. of Matthew, In 2, King. 5 verſe, 13.forbad that we ſhould call vntounto vsus manie maiſters in earth, bicauſe we hauehave one maſter Ieſus Chriſt: ſo likewiſe he forbad vsus to procure anie other fathers vponupon the earth, ſaue onlie the heauenlie father. Wherefore, that cuſtome ſéemeth not to be allowable, 2. King. 5, 13wherein the ſeruants of Naaman called their lord, Father. Héerevnto we ſaie, that the words of the Lord muſt not be abſolutelie vnderſtood, but his mind and meaning muſt be conſidered. For it ought not to be doubted, but that Chriſt himſelfe appointed his apoſtles to teach and inſtruct, as well the Iewes as the Gentils. But it would be verie ridiculous (and I may ſaie a follie) to giuegive the thing it ſelfe, and to take awaie the title and name. Neither may Paule be accuſed of ſacrilege, when he ſaith, that he was appointed by God to be the teacher and maiſter of the Gentils. 1. Tim. 2, 7.Yea moreouer, he maketh himſelfe the father of the Corinthians, and alſo the father of Timothie, Phil. 2, 22.in the ſecond chapter to the Philippians. And although he was not ignorant, that Chriſt is the paſtor of the flocke of the faithfull; [yet] he teacheth, that in the church there be paſtors and doctors. Epheſ. 4, 11.Neither hauehave men arrogantlie challenged vntounto themſelues the name of father, but hauehave (as it were by inſpiration) receiued ſuch a title offered vntounto them. For the lawe dooth earneſtlie command, that children ſhould obeie their parents; Exod. 20, 12which if they ſhall doo, it promiſeth great benefits. But on the other ſide, if they will deſpiſe them, it pronounceth gréeuous curſſes and execrations againſt them.
That therefore, which Chriſt pronounced in Matthew, either repreſſeth the ambition of men, which vainlie and ambitiouſlie ſought after ſuch trifles; or elſe forbiddeth them to be maiſters and fathers, who obſcure the honor of God, and his honour, while they teach and preach other things, than GOD and Chriſt either taught or preached; and doo ſeuer the honour of parents and maiſters from the honour of God and of Chriſt. Otherwiſe they be fathers and maiſters, but yet in God, and alſo in Chriſt. For euen as of Chriſt dependeth all kindred and paternitie, (as it is ſaid in the epiſtle to the Epheſians, the third chapter) ſo all the doctrine of the maiſters of the church ought to depend of the dignitie of Chriſt onelie. Howbeit, ſo far as I remember, Chriſt is not anie where in the hiſtorie of the Goſpell called father. Wherefore he ſaith in the Goſpell of Iohn; Iohn. 14, 13Ye call me maiſter and Lord, and rightlie, for ſo I am. Alſo the apoſtles (as we read in the Acts) were not called fathers; onlie that Paule (as I warned before) named himſelfe a father. But at this daie, among them of the church, there is no meaſure or end of titles. They are not onelie called fathers; but, Moſt reuerend, Moſt excellent, Right honourable, Moſt holie, and Moſt bleſſed. Howbeit, the greater titles that are giuen them by the doting world, the more abiect they are in the ſight of God; yea, and of all vnhappie men moſt miſerable.
Of Ambition.
7 Ambition is an ouermuch deſire of honour. And honour is that reuerence, In Iudg. 9, verſe. 5.which is yéelded vntounto anie man, What is ambition and honour.for a teſtimoniall of his excellencie. And a teſtimonie is giuen to him euen of right: for it is méet, that we ſomewhat recompenſe them, which helpe and mainteine vsus, Excellent men are iuſtlie recompenſed.and are furniſhed with the gifts of God. And there is nothing that we hold more woorthie, or better than honour. Moreouer, [we giuegive them honour] that they and their like may go forward, to exerciſe themſelues the longer and more conſtantlie in helping and preſeruing of others. Beſides this, that we yéelding ſuch a reuerence, may get them authoritie, wherby they may the more aptlie and commodiouſlie execute their office. Hereby it appéereth, It is lawfull for godlie men to receiue honours offered them.that it is lawfull alſo, euen for holie men, ſometime to imbrace the honours, which are giuen vntounto them for vertue, learning, and godlineſſe ſake. For they both deſire and allow of that, which is iuſt; and doo reioiſe, that men performe that good, which GOD would by his lawe hauehave doone. And his commandement is, that we honour our father, mother, magiſtrate, and ſuch like. So as, if men obeie his commandements, godlie men cannot but take it with a thankfull mind. Furthermore, if it ſhould not thus be doone, their miniſterie would be contemned: but that muſt by all maner of meanes be auoided. And forſomuch as we are prone to pride, hautineſſe, and arrogancie; therefore it behooueth to take verie warie héed, that through the deſire of honour, how iuſt ſoeuer it may be, we abuſe it not. And thus I purpoſed to note thoſe things, which I iudge méet to be taken héed of in this matter.
Firſt, Cautions to be vſed in admitting of honours.that we repoſe not our ſelues in this kind of good thing, as the chéefe end. Whatſoeuer we doo, muſt be directed vntounto God: and ſpeciallie that honour, which is giuen vntounto vsus, when we rightlie and orderlie doo our duties; ſo that thereby, both we our ſelues may knowe, and alſo may teach others to glorifie God, and not men in their works. This moreouer hath Chriſt commanded, that we ſhould ſo order our works, as thereby thoſe that ſée them may glorifie God, Matth. 5, 16the heauenlie father. Neither ought it to mooue vsus, which is commonlie ſpoken, that Honour is the reward of vertue. Honour is not in verie deed the reward of vertues.For that is not to be vnderſtood, neither as touching the vertues themſelues, nor as touching the men, which be adorned with them. For it ſhould be verie ill with either of them, if they had no other end preſcribed than honour. The end of good men, is life eternall, and the kingdome of heauen: and the end of vertues, is to prepare and renew vsus to the glorie of God. But honour is ſaid to be the reward of vertues, in reſpect of others, which doo behold and woonder at the gifts of God, which are in good and godlie men. And when they deſire to preſent or recompenſe them with ſome good thing, & hauehave nothing more excellent than honor, they giuegive that vntounto them. After this maner therefore honor is accounted the reward of vertue.
caution 2 An other caution is, that none be ſo inflamed with the deſire of honor, as he ſéeke to attaine to the ſame after what ſort he will; be it by right, or by wrong. Saluſt.Saluſt ſpake an excellent ſentence as concerning this matter; The good man and the euill doo both alike deſire vntounto themſelues, glorie, honor, and rule: the one, by true meanes; but the other wanting good arts, ſtriueth to compaſſe the ſame by fraud & guile. caution 3 Thirdlie, we muſt beware, that a man ſéeke not more honor, than his deſerts and vertues require; nor that he ſéeke to wreſt vntounto him honors and dignities, when he rather deſerueth blame: for this would be both abſurd, and without all order of iuſtice. Abimelech tooke no héed of thoſe things, Abimelech was ambitious.which I hauehave recited: but ranne into them all: for he propoſed to himſelfe a kinglie power, or rather tyrannie, as the chéefe end; for he directed therevnto all his acts and deuiſes. And moreouer, he indeuored to attaine thereto by deceits and guiles, and not by a good waie and iuſt meanes: or rather he ſéemed to be of Euripedes iudgement; A ſentence of Euripedes.That euen right it ſelfe is to be violated for dominion ſake. And for ſo much as he wanted deſerts, he rather extorted honor (which is giuen as a teſtimonie of vertues) than got it vntounto himſelfe by honeſt meanes. He circumuented his citizens by no obſcure kind of largeſſe: for he with faire words deſired the kingdome, bicauſe he would beſtow vponupon them moſt large and ample benefits, for ſo much as he was their kinſman.
The Ethniks lawes condemne ambition.The lawes euen of Ethniks condemne ſuch ambition: for it is decréed Ad legem Iuliam de ambitu, that he which attaineth to honors by briberie, ſhould be condemned, both in a fine of monie; namelie, in a hundred péeces of gold, and withall ſhould be made infamous. And that ambition is woont to driue men to commit murders, In 2. kin. 11without all reſpect of anie kindred; the hiſtories as well holie as prophane doo ſufficientlie teach vsus. Gen. 4, 3.Caine being afraid, leaſt his brother ſhould be preferred before him, did ſlaie him. For the ſame cauſe did Romulus kill Remus, Domitian laie in wait for Titus, and Antonius Caracalla ſlue his brother Geta. Alſo there hauehave béene children ſo deſirous to reigne, as they could not ſtaie vntill their parents came to their fatall death. And againe, fathers fearing leaſt their children ſhould attempt innouations, hauehave put them to death: as Herod did, of whom Auguſtus ſaid, he had rather be his hog, than his ſonne; bicauſe he abſteined from hogs, by reaſon of the Iewiſh religion; but he forbare not from murdering his children. I paſſe ouer the moſt cruell proſcriptions of the Romans, wherein all regard of friendſhips was ſet aſide. Alſo how the earneſt endeuor of peruerſe religion or idolatrie violentlie breaketh out and rageth, there is no néed to repeat old hiſtories; ſéeing our age hath ouer manie examples of the ſame.
Of deſire of Praiſe.
8 The godlie hauehave wherewithall to comfort themſelues verie well, In 1. Cor. 4. verſe. 5.by this ſentence of the apoſtle; (When the Lord ſhall come, 1. Cor. 4.then ſhall euerie one hauehave praiſe of God) when they be backbited, when their good name is impeached, and when the things that they hauehave well doone, are brought into ſlander by euill perſons. For they be taught to expect praiſe from Chriſt, and with a noble courage to contemne the praiſe that commeth from men, which for the moſt part is vaine. Indéed man, of his owne nature, is gréedie inough of praiſe. Wherefore Auguſtine, in his 13. booke De Trinitate, Auguſtine.dooth cite a verſe of Ennius; namelie, Ennius.that All mortall men doo feruentlie deſire that they may be praiſed. And no maruell; ſéeing man is according to the image of God: and God will hauehave his praiſes to be moſt highlie celebrated. But this deſire muſt be reformed, leaſt by our abuſe it hinder ſaluation. This may be doone, if we followe the counſell of Paule, in expecting praiſe to come from God; whereby it may be counted perfect and ſincere. Auguſtine▪Auguſtine in his 13. booke of confeſſions writeth, that concerning this matter he had much cauſe to be greatlie gréeued, (for he was oftentimes commended, neither was it an eaſie thing to ouercome the flattering motion of the mind:) but he ſaith that he vſed this comfort, that he knew it was moſt ſurelie determined by God, that praiſe is a perpetuall companion of pure and chaſt life. And hereof were not the Ethniks ignorant, when as they made praiſe to be as a ſhadowe following the bodie, to kéepe continuall companie with vertue. I ought not (ſaith one) for that cauſe, to liue naughtilie, that all men may hate me, ſo ſoone as they heare me ſpoken of.
But when we heare our ſelues praiſed, Remedies againſt humane praiſes.there muſt be vſed a double remedie. Firſt, let vsus reioiſe on the behalfe of our neighbours; bicauſe they be ſo appointed by God, and inſpired by his ſpirit, as they will praiſe and allow of thoſe things, which they ſhall iudge woorthie to be praiſed: which benefit of God is not common. Another remedie there is, that whatſoeuer praiſe is giuen vntounto vsus, let vsus turne all that vponupon God himſelfe, The louelove of glorie ſometime driueth men into madneſſe. Iulian the apoſtata.who is author of all good things; taking ſpeciall héed, that we be not deſirous to be praiſed of men. For this deſire is ſo pernicious, that ſometime it driueth men to madneſſe. Iulian the apoſtata (as we read in the ſixt booke of the tripartite hiſtorie) although otherwiſe a man wicked, yet in humane philoſophie and ſciences of the Schools verie well learned: what time as he mooued warre againſt the Perſians, was ſo deſirous of glorie, that in pride of mind, he began now to dreame and imagine vntounto himſelfe a glorie, whereby he might be equall with Alexander of Macedonia. Yea and he fell into ſo great a follie, as he ſaid, that The ſoule of Alexander was tranſlated, and dwelt in himſelfe. We be taught in the epiſtle to the Romans, Rom. 2, 29.that True praiſe is to be expected from God: where the apoſtle ſpeaking of Circumciſion, which is in the ſpirit, not in the fleſh, nor in the letter, ſtraitwaie added; Whoſe praiſe is not of men, but of God. And in the ſecond to the Corinthians, 2. Co. 10, 18he ſaith; Not he which commendeth himſelfe is allowed, but whom God commendeth. If praiſe be from God, ſo is alſo diſpraiſe.If euerie mans praiſe ſhall come vntounto him from God, the ſame is alſo to be iudged of diſpraiſe. For in the iudgement of God, as there ſhall be manie praiſed; ſo on the other part, manie according to their deſerts ſhall be diſpraiſed.
In 1. Sam. 12, verſe. 5.9 But inſomuch as godlie men doo ſéeme ſomtimes to be forgetfull of themſelues, when they ſpeake honourablie of their owne vertues, we will declare in few words, how the ſame may be lawfull. How the godlie may praiſe them ſelues.Firſt, the godlie make no ſhew or brag of their owne vertues: for they knowe them to be the gifts of God, and that they themſelues be defiled and manie waies corrupted. Secondlie, they acknowledge thoſe vertues to be giuen them, not onelie for their owne ſakes, but alſo for the people; that they may prouide and care for ſuch things as be neceſſarie for others. Thirdlie, they perceiue that they hauehave not fulfilled the lawe of God, but that they oftentimes offend and fall; and that they be not able to ſtand in iudgement before God. But if they be compared with their aduerſaries, they doubt not, but euen before God they ſhall be their ſuperiours. Moreouer, they would, that by their good life the glorie of God ſhould be ſet foorth; and that others, by their example, ſhould be ſtirred vp to liue well and godlie. Furthermore, they call their owne acts to remembrance; not for to make vaunt of themſelues among others, but to giuegive a weight vntounto their doctrine, ſith their ſpéeches be neither falſe nor vaine, nor full of wind. For, as when place ſerueth, they ſet foorth their goodneſſe; ſo elſe-where they diſſemble not their euill. But here muſt be diligent héed taken, that we be not be guiled by our fleſh. For as touching the thing it ſelfe, the verie ſame is doone by the godlie, which is doone by the wicked: howbeit, that which is doone well of the one, is doone wickedlie of the other. Samuel, Eſaie. 38, 3.Ezechias, and others, commend their owne acts; the verie ſame dooth the Phariſie: Luke. 18, 11but not with the ſame mind. God is he that knoweth the hart, and ſéeth with what mind euerie thing is doone of euerie man. Againe, the godlie giuegive thanks vntounto God for his gifts; and as often as they call this to remembrance, ſo manie times doo they begin to be of a moſt aſſured hope, that GOD will in this ſort be with them perpetuallie. Laſtlie, they would not, that the ſame light, which they perceiue is kindled in them, Matt. 5. 14.ſhould be hidden vnderunder a buſhell; or the citie to be ſet in an obſcure place, where it cannot be ſéene. It is probable, that Samuel had reſpect vntounto theſe things; but yet to nothing rather, than that the people ſhould acknowledge their ſinne.
Of Flatterie.
10 Flatterers be they, In 1. Sam 29, verſe. 8…which for commoditie ſake doo temper their words to win fauour of him, whom they flatter for ſome commoditie ſake. For it is flatterie, when we applie our ſelues both in words and déeds vntounto the will of another, and that feinedlie, and not faithfullie; to the intent we may reape ſome profit by him. They, which be of this ſort, doo diſſemble all things, and altogither depend vponupon the will and countenance of another: and doo not onlie ſinne in talking, but oftentimes in kéeping ſilence. The etymologie of the word is deriued of foreign, A ſeruant: The etymologie of the word.for it is altogither ſeruile and vnhoneſt. Chryſoſtome in his fift homilie vponupon the epiſtle to the Philippians; Flatterie (ſaith he) is, when we honour anie man, What flatterie is.for that which he ought not to be honoured, that we may get from him ſome temporall benefit. The ſame father, in his twentieth homilie vponupon the firſt to the Theſſalonians, ſaith; It is flatterie, when for ſome euill purpoſe, we doo anie thing that becommeth not a man: Euerie ſpeaking in fauour is not flatterie. Gal. 1, 20.but if we ſpeake anie thing to pleaſe, howbeit not diſſemblinglie or falſelie, to the intent we might win ſome man vntounto Chriſt, that is not flatterie. For Paule himſelfe, although he ſaie that he dooth not couet to pleaſe men, but God; and addeth, that his communication was not in the intiſement of words: yet vntounto the Corinthians he ſaith, 1. Theſ. 2, 5.that He was made all things to all men, 1. Cor. 9, 2…to the Iewes a Iew; to them which were vnderunder the lawe, as though he alſo had beene vnderunder the lawe; finallie, all things to all men, that he might win all. But this was no flatterie: for that (as I hauehave ſaid) is, when we not trulie but feinedlie applie our ſelues to the wils of others, to the intent we may reape ſome temporall commoditie. And ſo is flatterie diſtinguiſhed from chriſtian humanitie.
Dauid did flatter. 1. Sam, 27.Wherefore Dauid ſhamefullie flattered Achis, and that with a moſt ſubtill kind of flatterie. For Plutarch in a little booke, how one may diſcerne a flatterer from a fréend, ſaith; that He is the cloſeſt flatterer, The moſt cunning kind of flatterie.who, when he flattereth moſt, carrieth yet with him ſuch a ſhew of libertie, as he may ſéeme not to flatter, but rather to gaineſaie. For that groſſe kind of flatterie; namelie, to hold vp a man with yea and naie, euerie man can ſoone eſpie. Plato ſaith; that It is the moſt hurtfull kind of iniuſtice, if a man can ſo hide it, as he may ſéeme to be iuſt. Dauid did ſo flatter, as it might ſéeme in words, that he would withſtand the king, and to heape kindneſſe vponupon him whether he would or no. This is to make a ſhew of iuſtice, in a matter that is vniuſt: for he falned, that he would imploie his whole trauell and indeuour towards the king, and to take it in euill part, that he ſhould be ſo diſmiſſed. At this daie, in princes courts, and ſpeciallie in the court of Rome, there is no waie more readie to attaine honors, than if one ſo order himſelfe, as he can ſooth euerie man in euerie thing.
Whether Dauid ment to tarrie in the campe.Dauid fained himſelfe to depart with gréefe, and that he was verie deſtrous to tarrie. He fained (I ſaie:) for his meaning was not ſo. For if he had fought, he had dealt vngodlie towards his owne countrie men: if he had not fought, he ſhould hauehave béene vngratefull towards him, of whom he was interteined. R. Ben Gerſon ſaith, that He would remaine in the campe, bicauſe he might make fruſtrate the counſels of the Philiſtines, and reueale the ſame vntounto his owne people. And vndoubtedlie, when as afterward Abſalon had made a commotion againſt him, 2. Sa. 15, 34.he priuilie ſent Chuſa the Arachite, who might fruſtrate the counſell of Achitophell. But whether Dauid followed this counſell, let Ben Gerſon ſée to it. But the more likelihood is, that Dauid, when he ſawe himſelfe now out of danger, did the more confidentlie profeſſe there things of himſelfe. For whereas he was ignorant, that Saule ſhould ſo ſoone die; and ſawe that it might be, that the Philiſtines ſhould be ouercome, and that he ſhould be conſtrained to remaine longer in exile, thought it altogither conuenient, that the fauour of king Achis ſhould be reteined.