The Christian Warfare Part 2, Book 2 · Chapter 10
CHAP. X.
Of the vanitie of worldly glorie, popularitie, prioritie, and the fauour of Princes.
ANd thus hauehave I shewed the vanitie of al these§. Sect. 1. That v…inglorie is not true honour, but false and counterfeit. worldly things, both by testimonies, and manifest reasons. Let vsus now more particularly examine the vanitie of honours, riches, and pleasures: where wee shall plainly see, that as there is generally no worth or excellencie in these worldly things; so neither in any of these speciall parts and branches. And first for worldly honour, how base and contemptible it is, in comparison either of that true honour of a Christian, before described, or the eternall glorie of Gods kingdome, it will more easily appeare, if wee consider it in the chiefe parts thereof, and take a serious view of those things which in the world are accounted honourable. For this worldly honour consisteth in …ame and vaine glorie, or popularitie and fauour of the common people; or prioritie of place and precedence, or the fauour of Princes, and great personages; or finally in high aduancement and preferment, to places and offices of greatest dignitie and royaltie; or in the concurrence of all, or some of these together: all which are vaine, and of no worth, or true excellencie, as we shall plainly perceiue, if we do take but a slight view of them seuerally. And first for fame and vaine-glory, which is nothing else but the applause of the multitude, whereby they magnifie and extoll a man out of their opinion of his worth and excellencie, if we examine it, we shall find both that it is false and counterfeit, and also that it is vaine and vnprofitable: for it is not that true honor before described, consisting in a good name and estimation of the godly and vertuous, for true worth and desert; but the clamour of the common people, extolling those, whom in a sudden opinion they thinke worthie: which is not like that, referred to Gods glory and the spirituall good of the partie; but being arrogated to themselues as their own due, it wholly tendeth to puffe them vp with pride, and a fond opinion of selfe excellencie. And therefore seeing it is false and counterfeit, how glorious soeuer it appeares, it is not to be valued, but to be contemned as base and forged. For as when we see persons on the stage inChrysost. Homil. ad pop. 43. tom. 4. glorious and royall apparell, and much more richly adorned, then such as are great Princes and potentates in truth, yet we do not reuerence or much respect them, because we know that they are but personated, and only great by apish imitation: so how goodly a shew soeuer this vaine glorie maketh, yet seeing it is not the true glorie of a Christian, but a false and counterfeit shadow thereof, it is to be neglected and contemned.
But as this fame and glorie of the world is false, so also§. Sect. 2. That worldly glorie is vaine and vnprofitable. vaine and vnprofitable; as it may appeare at the first sight, if if we do but consider of the name, which by common tradition is giuen vntounto it: for although all worldly things are full of vanitie, yet this glorie peculiarly hath this title of vaine prefixed vntounto it, as challenging it vntounto it selfe by a certaineFama ventus est, fumus est, vmbra est, nihil est. kind of proprietie, or singular eminencie, as though howsoeuer all things are vaine, yet nothing in comparison of this vaine glorie. For what in truth is this false fame and glorie of the world, but a smoake or vapour, which is tossed to and fro with the breath of eueryevery ones mouth? What is it but a cloud or shadow, which whilest a man thinketh to catch and hold fast, it vanisheth away and commeth to nothing? And what do worldly men doting vponupon this vanitie, and seeking to imbrace it, that they may commit spirituall whoredome with it, but Ixion-like in stead of their goddesse catch a cloud, on which they beget the monstrous Centaures of many misshapen and vgly sinnes? What do they but like wanton and foolish boyes run after a sopie bubble, raysed with the breath of their companions mouthes, because it seemeth beautifull through varietie of colours, although it commonly vanish in the pursuing, or at least breake as soone as it is but touched? And yet though this glorie be neuer so vaine, and the pursuite thereof most childish and ridiculous, notwithstanding the wise men of the world fall into this absurd dotage, Chameleon-like gaping after this common aire, and feeding themselues fat onelyonly with the conceit of this vulgar breath. And as they seeme to hauehave their life, or that which is the life of their life, all their ioy and comfort, from the breathing in of this ayre; so also it is the sterne which ruleth them in all their courses, turning them to and fro at the praysers pleasure: neither is there any meanes whereby a man may better carrie these earthly and brittle pitchers, then by holding them by the eares, and tying them fast vntounto him by this golden string of praise and commendations: for if they be extolled and magnified, what desperate difficulties will they not vndertake? What dangerous enterprises will they not attempt? What toilesome labour will they refuse to take? or what excessiue cost will they not bestow, that they may continue or encrease their fame and vaine glorie? Againe, if there bee no man that seeth them, or that seeing will commend them, how sluggish and slothfull are they in attempting any vertuous actions, where the least difficultie or danger doth appeare? Herein not vnfitly to be compared vntounto ships, which saile merrily forward whilest they hauehave a good gale of wind, stand still when they are becalmed, and turne backe againe when the gust bloweth hard against them: so these go cheerfully forward in vertuous courses, so long as the winde of vaine glory helpeth them forward, stand still and do nothing worth note, when as they are not praised and commended; and are vtterly discouraged and turne backe againe, when they are dispraised for well doing; being readie to embrace any wicked course which promiseth …nto them glorie and reputation: or like vntounto Organe pipes, which are dumbe when they want wind, but being blowed with the bellowes, and well played vponupon, yeeld melodious harmonie: so these men wanting the wind of vaine glorie giuegive no good sound, but being blowed and euen filled with the breath of mens praises, they are readie to yeeld a musical concent of, at least, a seeming vertue, in their words and actions: yea so immoderately doe worldlings dote vponupon this idoll, that when they hauehave nothing in themselues of any worth, which they may offer vntounto it as a sacrifice to make it propitious vntounto them; and that they may eternize this vaine fame and glorie vntounto posteritie; they build stately houses, and call them after their owne names; or erect (as Absolon did his pillar) monuments and sumptuous tombes and sepulchres, not so much to keepe in their rotten bodies, as to preserue their fame rotting and perishing. But this is a signe of a base nature, so shamefully to beg glorie, the wages of vertue, from posteritie, after they are dead, which they neuer earned for any vertuous actions, which they did when they were aliue; to catch at the shadow of vertue, and neglect the bodie, which when they hauehave got they are neuer the richer; for who would not esteeme that as light as nothing, which is the reward of nothing, and impudently extorted without desert?
But let vsus know that not only these base shifts, but …uen§. Sect. 3. That contempt of vaine glorie is inioyned vsus in the Scriptures. Galath. 5. 26. this vaine glorie also is to be contemned and reiected of all true Christians: first, because it is forbidden and condemned in the Scriptures, both in respect of our desires and actions: in the former regard, the Apostle exhorteth vsus, not to be desirous of vaine glorie, prou…king one another, and enuying one another: and for the other, hee willeth vsus, that nothing bee done Philip. 2. 3.through contention or vaine glorie, but that in meekenesse of mind eueryevery man esteeme other better then himselfe. And our Sauiour Christ maketh it a signe of an infidell, when they affect theseIohn 5. 44. vaine praises one from another, and seeke not the honor which commeth of God alone. And as this contempt of vaine glorie is in the Scriptures enioyned; so our Sauiour Christ and his holy Apostle do professe the practise thereof, for so Christ saith, that he sought not his owne praise: yea so farIohn 8. 50. was our Sauiour from ambitious affecting and seeking this vaine glorie of the world, that hee would not accept of it when it was offered: I receiue not (saith he) the praise of men. Iohn 5. 41.And this also the Apostle Paul professeth, that he sought for no praise neither from the Thessalonians, nor from any other,1. Thess. 2. 6. and that he passed very little to be iudged of the Corinthians, or of mans iudgement: whose example we also are to1. Cor. 4. 3. imitate, if we would be accounted the true disciples of Iesus Christ.
Secondly, let vsus consider, that as this vaine glory and vulgar§. Sect. 4. That it is great f…lly to affect vaine glorie. praise is in it selfe vaine, so is it great vanitie and folly for any to desire it; for what is this glorie, but, as I said, a smoake, a shadow, and a brittle bubble, which is both blowed vp, and broken with the breath of the ill-agreeing and vnconstant multitude? And what can be more vaine and void of excellencie, then that which hath it subsistence and being in so vnstable a ground, as the vaine breath and mutable opinion of the common people? Who as they will extoll a man for a small cause, and not seldome for counterfeit shewes and apparances only; so oftentimes they will reuerse their iudgement,Nisi noua laus oritur, etiam retus amittitur. and condemne for no cause, their affections soone tyring themselues, if they be not continually nourished with new matter of praise: and who would value that at any worth which standeth or falleth at eueryevery ones deuotion? And as their praises are vaine and of no worth, so also are they vaine and void of wisdome who do much affect them: for as their folly were ridiculous, who would hauehave blind men iudge of colours, and account that most excellent which in their doome and opinion is preferred; so is it no lesse absurde to make the vulgar people of the world iudges of vertue and good parts, who being blind and ignorant, iudge not according to truth, but according to their fond opinion; and hauing their approbation and applause, to become proud andSic est vulgus: ex veritate pauca, ex opinione multa aestimat. Cic. pro Rosc. Com. conceited of it. The which folly of vaine-glorious men is so much the greater in that as they are blind, and therfore their iudgement of no value, so also though it were of any worth, yet it were scarce worth the hauing, in regard of their mutabilitie and inconstancie, being like weather-cocks readie to turne with eueryevery wind, and to alter their opinion with eueryevery flying rumour, this day praising, and to morrow dispraising, now extolling those, whom they admire, vp to the skie, and soone after exclaiming against them with open mouth, and casting them downe againe with their obloquies and disgraces to the lowest part of hell. Although therefore we be delighted with these bright and radiant beames of fame and glory; yet let vsus not desire like the Moone to shine with this borrowed light; for then our glorie will be most inconstant; sometimes in the full, and sometimes in the waine; now obscure and darke, a little while after growing and increasing, and when it is come to the full, presently againe decreasing till it come to such obscurity that it cannot be discerned: herein also like the Moone, in that the nearer we approach vntounto these from whom we borrow our light by familiarity and conuersation with them, the more the brightnes of our fame is obscured, they being apt to praise those most, with whom they are least acquainted; and contrariwise the more remote and opposite we are vntounto them, the more fully and freely do they impart vntounto vsus their praises and commendations: only herein they differ and are vnlike, in that the Moone hauing lost her borrowed light, doth recouer it againe within as few daies, and with as great facility as it was depriued of it; whereas those who hauehave once lost their light of glorie and reputation, which they had from the vnconstant multitude, are seldome againe restored vntounto it, or at least after a long time, and with great difficulty: their disgraces herein resembling wounds, which are soone inflicted, but long in curing; which also being healed, a scar and blemish still remaineth.
Let vsus therefore like the Sunne desire to hauehave our light in§ Sect. 5. That true glorie consisteth not in vulgar praises, but in the approbation of God and the testimonie of our owne consciences. Sed quaeris laudem ab alio? tu igitur teipsum honora, & nemo te dehonestare poterit. Chrysost. in Matth. 27. Homil. 88. Stultus sum si cistellae labiorum tuorum gloriam meam credidtro, et coepero mendicare eam abs te cum habere voluero. Bernard. super. Cant. serm. 13. & epist 42. our selues; our owne consciences approuing, iustifying, and commending our vertues and good parts; and if we will needs hauehave honor and praise, let vsus hauehave it from within vsus; for no man can dishonor him who thus maketh himselfe truely honorable; whereas if we inwardly dishonor and disgrace our selues with the obloquie of an euill conscience, all the praises and commendations which we can hauehave outwardly from men, will not at all profit or auaile vsus. Againe, if wee esteeme our glorie a chiefe treasure, why should we commit it to the custodie of other men, and lay it vp in the weake chest of their mouthes? why should we stand at their curtesie and deuotion, to hauehave it when they please, and to receiue repulses and disgraces, when it standeth with their liking? why should we beg that which our selues may freely giuegive? and be beholding for that, which we might hauehave at our own disposing? why should we not lay vp our treasure where we may at pleasure resume it, when we hauehave vse of it; but suffer it to be out of our owne hands in other mens keeping, and intreat that which we might command? or if we thinke that iron barred chest of a good conscience, is not strong or safe enough to keepe this iewell, but needs we will put it out, and entrust it vntounto others safer custodie; then what ridiculous folly is it, to make choice of the vulgar peoples lips and mouthes, being a weake and ope… coffer without locke orMagna est eius gloria quae nullius laudibus crescit, & nullius vituperatione minuitur. Cassian. in epist. Sed apud populum, inquies, magna de ipso aestimatio est: quidnam hoc sibi vult? non enim certè populus, sed Deus index est, &c. Chrysost. in Matth. 12. homil. 41. bolt, which being shut to none, any that list may steale it out? How much better were it for vsus to commit this treasure vntounto Gods owne custodie, so approuing our consciences vntounto him, as that we may hauehave his praise and approbation, seeing it will be most secure and safe in his keeping, because he is most powerfull to preserue it, and most faithfull to restore it? For then would it be out of the reach both of scorne and enuie; and attaine vntounto such a perfect greatnes, that neither the praises of worldlings would increase it, nor their dispraises diminish or abate it? Neither in truth will it ought auaile vsus, though worldlings and vulgar people should with neuer so much constancie extoll and magnifie vsus, if we hauehave not praise and approbation from God, and our own consciences: seeing these alone are our witnes and our iudge, they hauing nothing to doe either to iustifie or condemne vsus. For who would not thinke him extreamely foolish, who in runningVt quid enim aut alteri… hominis aut de meo ipsius iudicio solicitus sum, cuius nec vituperio reprobus, nec laude probatus inueniar? Si ante hominum tribunal oporteret stare, in illorum laudibus gloriarer. &c. Bernard. de verbis Apostoli. Qui gloriatur, &c. sermo. §. Sect. 6. That it is now vnseasonable to seeke for glorie. his race or striuing for a masterio, should chiefely affect the applause of the ignorant people standing by; and neglect the skilfull iudges from whom he hopeth to receiue the crowne or garland? Who would not thinke him worse then mad, who being a courtier, and standing vponupon his preferment, should carefully desire to be praised of the blacke guard, and neglect the approbation of the King himselfe and of his chiefe counsellers? But this and much greater folly doe they commit, who neuer regard the commendations and praise of our chiefe iudge and King, and the Saints, his chiefe nobles; in the meane time aspiring with all their wits and endeauours, to hauehave the applause of vaine worldlings, whose good word cannot helpe them, no… their ill word hurt them.
Lastly, let vsus consider, that though honor and glory were to be desired and sought of vsus; yet now there is no time of affecting more of it, then the approbation of God, the good report among the godly, and the testimonie of our owne consciences▪ but we must (as I hauehave shewed) returne al honor vntounto God, saying with Dauid, not vntounto vsus, not vntounto vsus, but vntounto thy name giuegive the glorie. For why should we much affect honor in this vale of teares, seeing by our sins we daily dishonor God? Why should we desire praise and glorie in the world for our vertues and good parts; seeing they are so defectiue and so full of wants and imperfections, that they are sufficiently praised, if they be pardoned; and hauehave glorie enough, if they be not disgraced? We are heere full of sores and wounds, and therefore we had more need of salues to heale vsus, then of glorious ornaments to grace and beautifie vsus: we are substantially emptie of true vertue and sanctifying graces; and therefore it better becommeth vsus to seeke after the spirituall food of our soules, whereby we may be filled and satisfied, then to gape after the wind of words, which may well puffe vsus vp with pride, but cannot satisfie vsus: we had need of wholesome nourishment to keepe vsus from staruing, and doe we wantonly affect liquorous dainties? Wee want necessarie cloathes to keepe vsus warme, and doe wee looke after these curious and slight ornaments? We are here poore pilgrimes in the place of our exile and banishment, painfully trauelling towards our heauenly countrie, and dare we dreame of glorie, crownes, and swelling titles? yea rather let vsus first seeke the substance, and then at our leisure looke after ceremonies; let vsus first take care for the bodie of vertue, and then the shadow of honor will follow of it owne accord; let vsus heere according to the Angels song ascribe allLuke 2. 14. glorie vntounto God in the high heauens, and rest contented, whilest we continue on earth, with peace and good will; expecting our crowne when we hauehave finished our course, and waiting for fulnesse of honor and perfect glorie, when as being freed from all corruption; we shall be perfected also in all grace and goodnes.
And thus much concerning vaine glory and worldly fame.§. Sect. 7. That it is great folly to affect popularitie, and impossible to please the multitude. Rom. 12. The next branch of honor is popularity, consisting in the immoderate desiring, and ambitious seeking of the louelove and fauour of the common people, the which is as vaine and worthlesse as the other: and therefore their folly is no lesse, whoso much affect it, and dote vponupon it. We may indeed, according to the Apostles counsaile, labour to hauehave peace with all men, yea we may moderately desire to please all, so that God be not displeased, and to hauehave their louelove and fauour, so we vse lawfull meanes only, and do not so eagerly hunt after the fauour of men, as that we are readie to purchase it by making sale of the louelove of God: but this is that popularitie which is to be condemned, when as we ouer-value their louelove aboue it worth, when we too much dote vponupon it, seating it in our hearts aboue the louelove of God; or finally, when we seeke it first and principally, not caring what hypocritical shewes, and false semblances, what subtile policies and wicked courses we vse for the compassing of our vaine desires. In al which respects this foolish popularitie is to be contemned and reiected.An quicquam stultius quam quos singulos contemnas, eos aliquid putare esse vniuersos? Aelian. var. hist. lib. 2. ca. 1. To which end let vsus consider: first, that it is a foolish thing to number fauours and not weigh them; and to studie rather to please many, then to please those which are good. For, as one saith, what can bee more absurd then to make high account of their fauors ioyned all together, and to contemne them all when they are singled and seuered? But how much more is it grosse and impious, to endeauour rather to please a multitude of wicked worldlings, then God himselfe?Galath. 1. 1…. and by winning their fauours in that which is euill, to heare this testimony sounding in our cōsciences, that we are not the seruants of Iesus Christ? Secondly, it may serue to weane vsus from immoderate seeking of these vulgar fauors, if we do but consider that it is a matter of great difficulty, & almost impossibilitie to please the multitude, and not to displease those which are wise and vertuous; for such differenceVulgo placere est sapientibus displicere. Plutarch. de Educand. liber. and contrariety there is betweene their iudgements, dispositions, & affections, that that which the one esteemeth, the other contemneth, yt which the one liketh, the other loatheth, and that which they approue and magnifie, these improue and iustly condemne. If therfore we cannot please both, who would not chuse to please rather the better, then the greater part? who would much care fo… their fauour and approbation, whom himselfe neither fauoureth nor alloweth? or greatly desire to be liked of those, whom he doth not like, nor vntounto whom he would be like; neglecting in the meane time, the louelove and liking of the wise and vertuous, whom he inwardly reuerenceth and admireth, because they are ouermatched with multitude? To this purpose one saith, that it Pudendum est placere velle quos nolis imitari, &c. Augustin. lib. 83. quaest. cap. 36. Tom. 4.is a shame for a man to affect the pleasing of those whom he would not imitate: for either they are not good; and then being euill, it is no great matter to be praised of them; or they are good, and then we ought to imitate them: but those that are good, are good through their vertue, and vertue affecteth not that which is in the power of other men; and therefore he that imitateth the good, doth not ambitiously desire any mans praise; and he that imitateth the euill, is vnworthie of praise.
But as it is hard to please the multitude, and to please also§. Sect. 8. That it is impossible to please the multitude and please God. Iohn 15. 19. those which are wise and good: so it is a matter of much more difficultie, to hauehave their fauour and the louelove of God; because the vulgar multitude being infected with many corruptions, affect those chiefly who are like themselues, and who are readie by euill arts to compasse their fauour, and to runne any wicked course which may fit their phantasie, and please their humour, for the obtaining of their louelove. And therfore one concludeth that he will neuer indeuour to please N…nquam v… lui populo placere: n…m quae ego scio non probat populus, quae probat populus ego nescio, &c. Senec. epist. 29the vulgar people; for those things (saith he) that I know and approue they allow not, and those things which they allow, I know not. Who can please the people whom vertue pleaseth? for their fauour is gotten by wicked arts; and they that will please them, must become like vntounto them; neither will they approue thee, vnlesse they acknowledge thee for one of their companie. Now it is a matter of much greater moment, what thou seemest to thy self, then what thou appearest vntounto others. Seeing then the multitude is for the most part euill, and wee cannot please euill men but by euill meanes, it followeth hereupon, that they who will be gracious with the vulgar crew, must be vngracious in themselues, and they who will please the wickedSi multis vita tua placuerit, tibi placere non poterit. Senec. Luke 6. 26. route, must displease God, yea and themselues too, if they hauehave any grace or goodnesse in them. And hence it is that our Sauiour Christ denounceth a woe against such as are pleasing to all. Woe be vntounto you (saith he) when all men speake well of you; because it is impossible to hauehave the liking and approbation of the wicked, vnlesse wee lose the fauour of God, by ioyning with them in their wicked courses. An example whereof we hauehave in Herod, who affecting popularitie, did, to gaine the fauour of the people, put to death the Apostle Iames, and when he saw that it pleased the Iewes he proceededActs 12. 2. 3. 4. further, and apprehended Peter, with a purpose to bring him likewise to the slaughter. As also in the corrupt Gouernour Felix, who though hee knew Pauls innocencie, yet to get fauour of the Iewes he left him still in bonds.Acts 24. 28. §. Sect. 9. That popularity is the vaile of much wickednesse.
And as this too much popularitie is a notable meanes to thrust men headlong into wicked courses; so oftentimes it is the vaile and shadow wherewith men maske and hide all manner of sinne, and a meanes by the furtherance whereof they incourage themselues to commit horrible crimes and outragious wickednesse; as murther, treason, rebellion, parricide, and what not: an example whereof we hauehave in Absolon▪ who ambitiously affecting the kingdom, though it were2. Sam. 15. 2. 3. with the murther of his most deare father, vseth this popularitie, as the vaile of his wickednesse, and as the chief meanes of accomplishing his diuellish purposes. And the like is to be obserued in almost all ambitious traitors, who aspiring vntounto soueraigntie, doe in the first place lay this as the foundation of their proud rebellion, to become gracious with the common people. Finally, as it is the cause of much sinne, so commonly it exposeth those who doe imbrace it, vntounto danger and punishment; for the louelove and fauour of the vulgar people being exceeding mutable and inconstant, euen like theO funestus multis populi dirusque fauor, qui cū flatu vela secundo ratis imp…euit, vix{que} procul languidus idem, d…serit alto saeno{que} mari. Senec. in Octauia. weather and calmenes of the sea, doth draw men on to the pursuing of desperate attempts: and when the least perill appeareth, forsaketh and leaueth them in the middest of danger. In which respect it is fi…ly compared to a faire and fauorable winde, which inuiteth passengers to put foorth into the sea, and hauing brought them into the maine, either there leaueth the becalmed, or turning about raiseth against them …dangerous storme. In respect of both which sinnes and dangers, which commonly accrew to those which are popular, euen the Heathen man esteemed it a part of happinesse;Foelix non dum est quem turba non deridet. Senec. to bee rather skorned, then magnified by the multitude. And therefore let not vsus, who professing Christianitie should hauehave more profited in true wisedome, account it a part of our felicitie to be highly aduanced in their louelove and fauour; but contemning this dishonourable honour, of beingTurpe decus placuisse malis. gracious with the gracelesse, and pleasing to the wicked multitude, let vsus labour in the first place to please God, and to be approoued by our owne consciences; and in the next place to maintaine our good name and reputation among the godly and vertuous; not looking to the smalnes of their number, but to the greatnesse of their worth, and the excellencie of their iudgement. In which respect wee should preferre one of th…se sharp-sighted Eagles, before a whole swarme of those buzzing flyes.
And thus much concerning populatitie. The next branch§. Sect. 10. The vanitie of pri…rity of place and precedency. of honour is prioritie or precedencie, consisting in the hauing or taking of the vpper place, or better hand: a thing in it selfe so vaine and friuolous, that it is vnfit to be the subiect of any graue and Christian discourse: but yet so much esteemed and stood vponupon among worldlings, out of their pride and selfeloue, that they more bend their thoughts, and spend duplicate page duplicate page duplicate page duplicate page their labour, in attaining vntounto this vanitie, then about the assurance of their owne saluation, or those vnspeakable ioyes of Gods kingdome; being more studious and carefull of hauing an high place among men, then to hauehave any place among the Saints in heauen. Yea so doe they value this prioritie and vpper hand, that they vsually make it the occasion of mortall quarrels, and desperate fraies, and chuse rather to hazard the losse of their liues, then the losse of that place, which their pride makes them thinke is due vntounto them. But Christians who must denie themselues, and in all humilitie follow their master Christ, must learne to contemne this idle vanitie. To which purpose let vsus consider, that if we will follow our Sauiours counsell, wee must take the lowest place at feasts and meetings, vntill others taking notice of our worth doe preserre and cause vsus to …it higher: if we will be aduised by his holy Apostle, we must indeed contend about honour, yet not in taking, but in giuing it; we must striue to hauehave the precedence, but in humilitie, outstripping others, in preferring them before our selues; In giuing honour (saith he) goe Rom. 12. 10. 16one before another. And againe, Be not high minded, but make your selues equall to them of the lower sort. Furthermore let vsus consider, that this difference of places, and hands, is a matter of opinion onelyonly, which bringeth vntounto no man any true worth or reall good; yea rather it maketh them hated for their pride and insolence, when they presse higher then beseemeth them: and if opinion should varie (as it doth in diuers times and countries) then the supposed worth of this vanitie would alter also, making the wall worse then the outside, and the middle better then the vpper end. Let vsus remember that the Heathen Monarch could teach vsus this lesson, that not the place the man, but the man doth dignifie the place: and foule shame it is for Christians to excell him in pride, whose ambition was such that the whole world could not satisfie it. Let vsus know that this priuiledge of place on earth is common to the wicked and reprobate, so that when wee hauehave seated our selues as high as we can, there are many hundreds in hell that hauehave been higher then we. And therefore let vsus not striue for an high place in the world, but rather that we may hauehave some place in Gods kingdome; and thinke with our selues what shame and confusion it will bring, to those who hauing in this life had the highest places among men, shall in the life to come ma…ger their pride, be thrust downe into one of the lowest places of hell, and hauehave the Diuels and wicked spirits insulting ouer them.
The fourth branch of worldly honour is aduancement§. Sect. 11. Of the vanitie of Princes fauours. and preferment, the which either respecteth persons, or places and dignities: the former is, when as men are extraordinarily aduanced into the fauour and estimation of Princes and great Potentates of the world; which howsoeuer it is to be esteemed in it self good, when as it is obtained by lawfull and honest meanes, yet it degenerateth and becommeth euill vntounto those who aspire vntounto it as their chiefe goodnesse; in their iudgements preferring, in their affections desiring, and in their practise seeking, the fauour of mortal and earthly Princes, before the fauour and louelove of the immortall and heauenly King: which is the case of al those who vse wicked and vnlawfull courses, either to gaine, or retaine their louelove; as lying, dissembling, hypocrisie, sycophancie, fauning, flatterie, and other such diuellish arts and policies. But howsoeuer Christians are much to account of the louelove of their Princes and rulers, when as hauing it, they may also retaine the louelove and fauour of God, because they are his Deputies and Lieutenants vponupon earth: yet when there is such opposition betweene them, that both will not stand together, (as it alwaies hapneth when either it cannot be gotten or kept but by sinfull and wicked meanes) then is this fauour of great Potentates to be lightly esteemed, yea to be contemned and reiected, that wee may retaine the fauour and louelove of God; according to the example of the three children, who howsoeuer they were in chiefe fauour and estimation with Nebuchadnezer, yet when they could not enioy it still, vnlesse they would offend God, by committing idolatrie, in worshipping his image; they set his fauour at nought, and regarded not his displeasure and fierce wrath: as also in Iohn the Baptist, who though hee were in good account with Herod, yet hazarded the losse of his esteeme, and incurred his indignation, rather then he would neglect his dutie, in admonishing and reprouing him for his sinne.
Which examples that we may imitate, and may learne to§. Sect. 12. Of the inconstancie and mutabilitie of the fauour of Princes. loathe this sweetnesse of worldly fauour, when the poyson of sinne is mixed with it, let vsus consider that it is not onelyonly vaine and vnprofitable, but also dangerous and hurtfull. The vanitie chiefly appeareth in the vnconstancie and mutabilitie of it, and that both in respect of the fauour it self, and the persons fauouring. For the former, who knoweth not, that it is vsuall in the Courts of great Princes, to bee one day in fauour, and the next in heauie displeasure; now graced with the chiefe honours of a kingdome, and soone after disgraced and vtterly neglected? An example whereof we hauehave in Haman, who being the Kings chiefe fauourite, ruled all at his owne pleasure; and the next day following was hanged vponupon the gallowes which himselfe had made for Mordecay. The which alteration often hapneth, for a small cause, often vponupon an apparance and surmize only; and not seldome vponupon meere phantasie and will, that they may please themselues with varietie of new fauourites; for as they oftentimes aduance them highly into their louelove without any desert, vponupon conceit and opinion only, so this varying, their louelove also varieth, sometimes turning to a cold neglect, and sometimes into mortall hatred. In which respect Princes fauourites are fitly compared to counters vsed for computation and casting accounts; which being all in themselues of like value, hauehave, according as it pleaseth the accountant to place them, a farre differing estimate, some standing for thousands, someOrontes Apothec. apud Plutarch. p. 297. B. for hundreds, and some for vnites; yea and those which now hauehave the place of the greatest summe, doe by and by stand for the least, and those which were of least estimate, are soon after taken for the greatest number. And in the same regard Princes fauours are likened vntounto a tender eye, which the least moate falling into, causeth to water, and sometimes is offended with a blast of winde: for so the smallest trifle often changeth their affection, and sometimes meere winde of words, the rumours and tales of backbiters and sycophants, moue them to displeasure. Of this Dauid had experience, who being greatly in Sauls fauour, suddenly procured his hatred, for no other cause, but by his owne worth and good deserts, and the others iealousie and vniust suspition. And therefore hauing by his owne experience, come to the knowledge of this inconstancie and mutabilitie; he saith that it is better to trust in the Lord, then to hauehave confidence in Princes, Psalm. 118. 9. Iohn 13. 1.because where he loueth, he loueth to the end: his louelove and fauour being immutable and vnchangeable. To which purpose also Ieremie saith, that the hope of the hils is but vaine, and Ierem. 31. 3.the multitude of the mountaines, but in the Lord our God is the health of Israel. But though it were granted that the fauour of Princes were immutable, yet there is no cause why wee should set our harts much vpō it, for as much as thēselues are mortall, and readie to leaue vsus when we most beare our selues vponupon them, and to faile vsus when as we thinke their louelove our chiefe strength. And this argument Dauid vseth to disswadePsalm. 146. 3. 4. vsus from trusting in Princes, because their breath departeth, and they returning to their earth, all their thoughts perish; accounting him blessed who puts his whole confidence in the Lord, whose louelove is vnchangeable and himselfe eternall, and not in the Kings and potentates of the earth, whose louelove is mutable, and themselues mortall, and consequently their fauours are a vaine stay to rest vponupon, seeing they die with them: neither let any man thinke, that their fauours receiued are annexed to the crowne, and will continue by succession, seeing there is nothing more common, then for the heire to hate them, whom his father or predecessour loued and esteemed; it being the nature of soueraigne power not to ioy much in others louelove, but rather to delight themselues in creatures of their owne making.
But as this fauour of worldly Princes is vaine, so also is it§. Sect. 13. That the fauors of Princes are vnprofitable. vnprofitable; neither bringing to those that hauehave it any great good, nor exempting and freeing them from any great euil: it doth not make them better or more vertuous; yea oftentimes much worse, and more vitious then those that want it, puffing them vp with pride, and causing them to be insolent in all their carriage and behauiour. It doth not free them from dangers, but rather exposes them vntounto them, nor deliuereth them from any great euils, as from the wrath of God, sicknesses and diseases, death and condemnation. And therefore the Psalmist willeth vsus not to trust in Princes, nor in the Psalm. 146. 3.sonne of man, because there is no helpe in them: and yet their fauours were more to be valued and esteemed, if as they did not greatly helpe vsus, so they did not much hurt vsus: But the truth is, they lay vsus open to many perils, and subiect vsus to many euils. For to say nothing of those dangers of sinne, to which they hazard vsus, by making vsus to forget God and our selues, with all good duties which we owe to both: they expose vsus also to many worldly perils, as to the hatred of all those who enuie our aduancement, and disdaine that we rather then they should be partakers of such extraordinarie fauours; and to all their cunning and malicious plots, whereby they seeke to vndermine vsus, and to worke our ruine: yea no smal dangers do we run into, in respect of these great potentates, who do affect vsus; because their louelove is vnconstant, and seldome do they vary and change towards their great fauourites, but it is with their vtter ruine. In respect whereof, familiarity with them, is as if one played with a tame Lion, whose greatest louelove is ioyned with imminent danger; feeing if he be but a little angred, he hath alwaies power to pull them in pieces, which though he do not eueryevery day put in execution, yet is he daily feared; and though they often scape his pawes, yet commonly at last they are payed home once for all. Lastly, as the fauour of great potentates exposes their fauourites into many dangers, so doth it also commonly plunge them into innumerable euils, and first and especially by drawing them on to base flatterie to please their humours, and retaine their fauours; being readie alwaies to speake, not what is most profitable, but what is most plausible, not what they know is the truth, but what they thinke will be best accepted.Si in clientelam foelicis hominis potentis{que} perueneris, aut veritas aut amicitia perdenda est. To which purpose one saith, that those who come into fauour with great personages, must make account to betray the truth, or to lose all friendship. Secondly, as they must forgo the truth, so also their libertie, and become true vassals and slaues readie to further all their designes, and that oftentimes with the hazard of their goods and good name, yea (which is worst of all) of their soules, by being their instruments in effecting and bringing to passe things vnlawfull and wicked. In which respect it is a hard thing to be esteemed of great potentates, and not to be vile and base to a mans selfe. Lastly, by setting our hearts vponupon the fauour of Princes, we expose our selues to that fearefull curse, denouncedIerem. 17. 5. against all those who trusting in man, and making flesh their arme, doe withdraw their hearts from the Lord. And therefore seeing so little good, and so great euill commeth of the fauour of great potentates, when we set our hearts too much vponupon it: let vsus learne to weane our affections from this worldly dotage, and contemning the fauour of the greatest Monarch, when it commeth in comparison with the louelove of God; let vsus first and chiefely labour to be assured of the fauour of our heauenly King, as being most profitable and immutable, bringing with it no hurt, yea turning all our euillRom. 8. 28. into good, and inriching vsus with earthly peace and securitie in this life, and with eternall glorie and happinesse in the life to come.