The Christian Life Part 3 Volume 4, Part 1 · Chapter 6
CHAP. VI. Of Justice in reference to the Rights acquir'd by Personal Endowments, or outward Rank.
III. THERE are other Rights acquired by Personal Accomplishments, such as Wisdom and Learning, Integrity and Courage, Generosity and Goodness, which do naturally render Men exceeding useful and beneficial to the World; and therefore by these Men do acquire a just Right to be highly esteemed and honoured by all that know them. For Praise and Honour are the natural Dues, the Birthright and Patrimony of Excellency; which by its own inherent Merit challengeth Esteem and Veneration: he who excelleth another, hath a Right to be preferred before him in the Esteem and Value of the World; to have his Light reflected with a more glorious Splendor, and his Excellencies resounded with higher Elogiums. Now the Excellency of a Man consisteth in the Graces and Ornaments of his Mind; and as we do not esteem a Ship excellent, because it is curiously carved and inlaid, but because it is exactly fitted to all the purposes of Navigation; as we do not account a Sword to be excellent, because it hath a rich Hilt, or Embroidered Scabbord, but because it hath a keen Edge, a sharp Point, or a good Guard and Temper: so none but Fools will esteem a Man to be excellent, because he hath a great Estate, or a comely Body, or weareth fine Clothes, and rich Trappings; but because he hath a brave and a goodly Mind, a Soul well adorned with Intellectual, or Moral Accomplishments. These are the Glories of the Man, whereas all the rest are only the Imbellishments of his Case and Outside. So that the true stamp of Nobility is upon the Minds of Men; and consisteth in those Graces of Understanding and Will, whereby we represent and resemble God, who is the Pattern of Excellency, and the Fountain of Honour. So that true Honour is nothing else but a due Acknowledgment of the Excellencies of Mens Minds and Wills, or their own Intellectual or Moral Accomplishments ecchoed and reverberated upon them in just Acknowledgments and Commendations; which to with-hold from one that truely deserveth them is great Injustice and Dishonesty. For he who detaineth from a worthy Person those honourable Acknowledgments that are due to his Virtues, robbeth Virtue it self of one of the fairest Jewels in her Diadem, and that is her Honour and Glory: he strippeth and dispoileth her of her Garments of Praise, stealeth from her her Native Rays and Luster, and buries her alive in Darkness and Obscurity; and therefore since to rob a virtuous Person of his Honour and Reputation is so great an outrage to Virtue it self, it must needs be highly unjust and dishonest. And herein consisteth the great Iniquity of Detraction, and of lessening, or debasing Mens deserved Praises and Commendations; which is a higher Injustice than to pick their Purses; for he that clips or imbaseth a Man's Honour, robbeth him of his best and dearest Property; and whilst he sucketh the Veins of anothers Reputation to put colour into the Cheeks of his own, he liveth upon the Spoils of his Neighbour; and is every whit as injurious to him, as if he should pull down his House about his Ears to build himself another in its Ruins. And yet how common is this unrighteous Practice among Men? How doth this groveling Serpent lurk almost in every Hedge, to snap at the Heel of every nobler Creature that passeth by? Insomuch that a Man can hardly mention in any Company another Man's Excellencies, but presently some little Viper, or other will be perking up to sting and spit Poyson at him: and if he can say nothing against him, yet something he will seem to know, and with a crafty Nod or Shrug, a malicious Smile, or Snear, suppress and conceal it: and if he chance to speak of another, what care doth he take to stifle what may commend, and blazon what may shame and disgrace him; like the envious Panther, that shadoweth in dusky Colours all the graceful Parts and Features but carefully exposeth the Spots and Blemishes to open view. These, and a thousand other tricks of Detraction are frequently practised in all Conversations; but certainly did Men but consider what a villanous Injustice this is, and how much it provoketh God, who will one day make a strict Inquisition for Mens good Names, as well as for their Blood, they would never dare to allow themselves in such a crying Injustice towards one another.
IV. THERE are other Rights acquired by outward Rank and Quality, whether it be in respect of titular Dignity, or of Wealth, and large Possessions; by both which Men do acquire a Right to Civil Respect and outward Obeisance. For as for the several degrees of Nobility, Titles and places of Dignity, by which Men are advanc'd above the vulgar Class into the upper form of Mankind, they are so many Marks and Badges of Honour; by which the King, who is the Fountain of Honour, and who by smiling on a Clod of Earth can, with the April Sun, prefer it into a gay Flower, doth raise and enoble Men, advance them into a higher Orb, a more illustrious Rank and Station in the World. Now though by virtue of this titular Dignity, we are no farther obliged to reverence or esteem Men, than their Wisdom or Virtue deserveth; yet are we bound to give them their due Titles, and demean our selves towards them with that outward Preference, Observance, and Ceremony, which their Degree and Quality requireth; otherwise we rob them of those Rights, which the King, who is Master of outward Respects and Precedencies, hath bestowed upon them. For the Royal Stamp upon any kind of Metal giveth it an extrinsick Value, and determineth the Rate at which it is to pass among Coins; though it cannot raise its intrinsick Worth, nor make that which is but Brass to be Gold. And as titular Dignities intitle Men to an outward Respect and Observance, so also doth Wealth and large Possessions: for these are Badges of Honour as well as the other, only the other we receive from the King, but these from the King of Kings. For when God bestoweth upon one Man a larger Fortune and Possessions than on another, he doth thereby prefer and advance him into an higher Sphere and Condition; and when God hath set him above us, it is just and fit that we should rise and give place to him. And though a wise, or virtuous Poor Man hath more Right to our Esteem, than a fortunate Knave or Fool, who in all his Glory is but a Beast of burthen in rich Trapping and Caparisons; yet forasmuch as in outward Rank and Condition God hath preferred the latter, he hath the Right of Precedency, and of outward Respects and Observances, and ought to be treated with greater Obeysance and Regard,