The Christian Warfare Part 2, Book 2 · Chapter 2
CHAP. II.
Of honours, and what cautions and conditions are required vntounto them, that they may be vntounto vsus good and lawfull.
ANd thus much in generall of the lawfull vse of worldly things. In the next place we are§. Sect. 1. Of the diuers kinds of honors. to speake particularly of the right vse of honours, riches and pleasures. Where first we are to know, that honours are of two sorts, the one lawfull and laudable, the other worldly and wicked. The former consisteth not onelyonly in the approbation, which God and our owne consciences giuegive to eur vertuous actions and good parts; but also in the good opinion, and estimation of the, vertuous and religious, ioyned with their free applause and commendation of those gifts, which God hath bestowed on vsus; and of those good workes, and honest honest and religious actions, which through his grace are performed by vsus. The which may be either in priuat Christians of meane place and calling, or in publicke and eminent persons, ioyned with anthoritie and rule, or other worldly dignities and preferments. The other is the applause and praise of the rude, ignorant, and vnconstant multitude, ioyned with worldly aduancement and preferment, either procured by subtill diuices and wicked arts, making shadowes and appearances of vertues and good actions, to stand for those which are true and substantian, or immoderately and ambitiously affected for those things in them, or done by them, which in their owne nature are good and commendable. The former kind of honour is lawfull, and to be desired moderately of all Christians, the other is to bee contemned and despised.
The lawfulnesse of that honour, and of the moderate desire§. Sect. 2. That honour in it selfe is good and lawfull. 1. Sam. 2. 8. thereof may appeare, first, because it is the gift of God; for it is he that raiseth vp the poore out of the dust, and lifteth vp the beggar out of the dunghill, to set them among princes, and to make them inherit the seate of glory, as Hannah speaketh. And Dauid acknowledgeth, that riches and honours come from God, and that it is his hand that maketh great, & giueth strength 1. Chron. 29. 11.to all. And therefore these streames must needs in themselues be pure and good, seeing they flow from God, the fountaine of all goodnesse, vnlesse they be polluted through the diuels malice, and mans corruption. Secondly, these honours are promised bestowed by God vponupon his children and seruants, as his blessings, and rewards of their faithfull seruice. So when Isaac blessed Iacob, this was one part thereof, that people should be his seruants, and nations bow vntounto him; that hee Gen. 27. 29.should be Lord ouer his brethren, and his mothers children should honour him. To shew vntounto vsus, that honour and blessednesse may well goe together, and that we may rule ouer men, and at the same time be the faithfull seruants of our great Lord and Master. Thus the Lord promiseth the people of Israel, that because they had set vp the Lord to be their God, to walke in Deut. 26. 17. 19.his waies, and to keepe his ordinances, therefore he also would set vp them, and make them high aboue all nations which he hath made in praise, and in name, and in glorie; so the Lord saith, that he will honour those that honour him; and that the righteous 1. Sam. 2. 30.shall be had in euerlasting remembrance, and that the memoriall Psal. 112. 6. Pro. 10. 7.of the iust shall be blessed. And the Apostle Paul allotteth vntounto elders that gouerne well, a double portion of this honour, as a reward of their faithfull seruice. Neither is it to1. Tim. 5. 17. be esteemed a reward of small value, being compared with…ama honesta alterum patrimonium est. other temporarie and worldly benefits, but of great worth and esteeme; for, as one saith, a good name is a second patrimonie; yea, it is to be preferred before lands and worldly wealth: For, as the wise man saith; A good name is to bee Pro. 22. 1. Eccles. 41. 12.chosen aboue great riches, and louing fauour is aboue siluer and gold. With which accordeth the saying of the sonne of Syrach, HaueHave regard to thy name, for that shall continue with thee, aboue a thousand treasures of gold. And so also it is more to be esteemed then all worldly pleasures, in which respect, the Preacher preferreth a good name before a precious ointment, both because it is much more sweete and comfortableEccles. 7. 3. to him that hath it, and those which are about him, and also because this sweet sent and sauour spreadeth it selfe much further, doing them good which are farre distant, and is of much longer continuance, for the smell of the ointment endureth but a while, wheras the odour of a good name lasteth for euer: for as the Psalmist saith, The righteous shall be had in Psal. 112. 6. & 104. 15. Pro. 15. 30.euerlasting remembrance. Finally, it is said of a good ointment, that it doth make the face shine, and the countenance chearefull, but of a good name, that it euen filleth the bones with marrow and fatnesse. Yea, in truth a mans fame and good report is to be preferred before life it selfe; seeing the life of an ingenuous and honest man is as bitter as wormewood, when as he hath outliued his reputation: as also because the best life is but short and momentanie; whereas the fame of the righteous is perpetuall and euerlasting. And this reason the sonne of Syrach rendreth. A goodlife (saith he) hath the daies numbred; but a good name indureth for Eccles. 41. 13.euer.
Moreouer, as these honours, fame and good report, are§. Sect. 3. That honours serue for diuers good vses. Excitat auditor studium, laudataque virtus crescit, & immensum gloria calcar habet. Ouid. de Pont. 4. cleg. 2. Honos alit artes, omnesque incendimur ad studia gloriâ, iacentque ea semper, quae apud quosque improbantur. Cic. 1. Tuscul. Rom. 13. 3. 1. Pet. 2. 14. in themselues good, so they serue for good vses, as being notable means instituted and ordained of God, both to restrain vsus from the committing of sinne, because it impaireth our good name and reputation, and to stirre vsus vp to all honest, good and vertuous actions, because they are not onelyonly commanded by God, but commended also amongst men. And howsoeuer we may not chiefly aime at our owne honour in our obedience, but at Gods glory, yet subordinately and in an inferiour place, we may somewhat respect it. Seeing the Lord hath naturally ingrafted in vsus a louelove of our credit, and a desire to hauehave a good name among the vertuous, that it might, as a bridle, curbe vsus in from running on in sinne, and as a spur pricke vsus forward in all vertuous actions. So the Apostle saith; Wilt thou be without feare of the power? doe well; so shalt thou hauehave praise of the same. And the Apostle Peter affirmeth, that gouernours are sent of God, for the punishment of euill doers, and for the praise of them that doe well. And Paul exhorteth vsus, that if there be any thing of good report, if there be any vertue, or if there be any praise, we should thinke of these things. Neither is there in truth a greater incouragement on the earth to vertuous and good actions, then the approbation and commendation of those who are godly, wise and iudicious;Pro. 15. 30. both because it cheareth the heart, and putteth strength to the bones; as also because being often deceiued through our own selfe-louelove, which maketh vsus to ouerweene our good parts and actions, and to thinke them excellent which are scarce indifferent, we dare not rest in our owne iudgement when we doe well, because it doth so vsually abuse vsus, and consequently through our timorousnesse and doubting, we are weakened, and made more faint in doing well; but when generally those who are vertuous and iudicious doe approoue and commend our actions and good parts, then these feares and doubts being remooued, we receiue notable incouragement hereby to proceed in our good courses, and vertuous actions.
Lastly, from the examples of those who fearing God, hauehave§. Sect. 4. The lawfulnesse of honours proued from the examples of those who hauehave beene truely honourable. Gen. 23. 6. 2. Chron. 18. 1. Mark. 15. 43. Act. 8. 27. bin highly in his fauour, wee may conclude that fame and vertue, honour and religion may well stand together. As of Abraham the father of the faithfull, who was greatly reuerenced and respected, euen among the Heathen nations; Ioseph, not onelyonly among the Israelits, but also among the Aegyptians, and so likewise of Moses, Dauid, Iosias, Iehoshaphat, Ezechias, and the rest of the godly Kings, with many others. And in the new Testament, we hauehave the examples of Ioseph of Arimathea and Nicodemus, Rulers of the Iewes, the Queene Candaces Eunuch; vntounto which if need were, more might be added; as the Prophet Samuel, of whom it is said, that he was in fauour both with the Lord, and also with 1. Sam. 2. 26.men. Yea our Sauiour Christ himselfe, vntounto whom the holyLuk. 2. 52. Ghost giueth the same testimony: from all which wee may conclude, that honour and estimation amongst men, are in themselues lawfull and good, for otherwise the Lord would neuer hauehave bestowed them vponupon his owne deere seruants, neither would they hauehave retained them. As also that they are not onelyonly good in their own nature, and as they are the gifts and blessings of God, but euen in the vse of the faithfull, seeing we hauehave hereof so many presidents.
But howsoeuer honours are good, yet not absolutely and§. Sect. 5. That we must first and principally seeke honour from God. immutably, seeing they are subiect to be abused by mans corruption; and therfore whosoeuer would hauehave honors truly good vntounto them, so as they may hauehave comfort in inioying them, they must carefully labour to hauehave a holy vse of them, and to this purpose to obserue many cautions. As first, they must seeke to hauehave these honours from those that are trulie honourable, and to be praised of those who are praise worthie; and principally because the Lord is the bestower of all true honours, they must seeke in the first place to be approoued and praised by him. And to this end they must labour to approoue, not onelyonly their outward actions, but also their hearts and secret affections vntounto God, setting themselues alwaies in his presence, and performing all their actions as in his sight: and so walking before God in integritie and vprightnesse of heart, they shall shew themselues to bee suchRom. 2. 29. true Israelites as the Apostle describeth: He is a Iew which is one within, and the circumcision is of the heart, in the Spirit, and Ioh. 12. 43. Ioh. 5. 44.not in the letter, whose praise is not of men but of God. And not like those ambitious Iewes, who (as our Sauiour saith of them) loued the praise of men, more then the praise of God: and1. Ioh. 3. 20. Act. 24. 16. receiued honor one of another, and did not seeke the honor which commeth of God alone. Now we cannot thus approue our selues vntounto God, vnlesse we approue our thoughts, words and workes vntounto our owne consciences: for as the Apostle Iohn telleth vsus, If our heart condemne vsus, God is greater Nil conscire sib…, nulla pall…scere culpa: Hic murus aheneus esto. Horat.then our heart and knoweth all things. And therefore in the next place we must with the Apostle endeauor to hauehave alwaies a cleare conscience towards God and towards men: that so it may approue and giuegive a good testimonie vntounto vsus. For what will it auaile vsus to be commended of men, who are our fellow malefactors, when as God, who is our Iudge, condemneth vsus? What will it profit vsus to hauehave them not onelyonly excusing, but commending and extolling vsus, when as our own conscience, which is as good as a thousand witnesses, accuseth and giueth testimonie against vsus? whereas on the other side, though mē should defame vsus, yet we might with the Apostle reioyce in this, the testimonie of our conscience, that in simplicitie and godly purenesse, and not in fleshly wisedome, but by the grace of 2. Cor. 1. 12.God, we hauehave had our conuersation in the world.
And thus hauing approued our selues vntounto God and our§. Sect. 6. That in the next place we must seeke to be honoured of the good and vertuous. Act. 24. 16. owne consciences; we must in the next place labour to be approued vntounto men: for this was also a part of Pauls exercise, to hauehave a cleare conscience euen before men. Howbeit wee are not thus to labour that we may commend our selues vntounto all, seeing this is often impossible, in respect of the contrarietie of mens iudgements; but next vntounto God and our owne consciences, we are to endeauour that we may be approued and commended of the godly, vertuous, wise and iudicious: for these being indued with the Spirit of God, are best able to discerne the things of God, and most fit and competent Iudges of vertue and goodnesse, themselues being1. Cor. 2. 13. good and vertuous, and their testimonie also and approbation will bring vntounto those that hauehave it most ioy and comfort, because it is substantiall and well grounded. As for the testimonie of the wicked and vngodly, it is not to be desired if we hauehave it not, nor to be valued and esteemed if we hauehave it. So Augustine saith, I desire not to be praised of euill liuers, I Laudari à malè viuent…bus nolo, abhorreo, d…testor; dolori mihi est, non voluptati, &c. Aug. Hom. 25. tom. 10.abhorre and detest it, it is rather a griefe then a pleasure vntounto me; but if I should say that I desire not to be praised of those that liue well, I should but dissemble: if I should say I do desire it, I feare lest I should be more greedie of vanitie then of soliditie: what therefore should I say? I neither fully will it, nor fully nill it: I doe not fully will it, lest I should be indangered by humane praises; neither do I fully nill it, lest they should be vngratefull to whō I preach. As therefore it is the nature of all men to desire praise, so it is the propertie of those who are truly wise and vertuous, to desire this praise of those that are praise-worthie; because wicked worldlings are readie to applaud and commend men when they doe euill, and keepe them company in their vngodly courses: in respect whereof a man hath iust cause to suspect himselfe, and to examine his actions, when impious men commend them. So the Heathen man hearing that hee wasAntisthenes apud Laertium. de vit. Phil. lib. 6. cap. 1. praised by such as he reputed euill, was iealous of himselfe; HaueHave I (said he) done any euill at vnawares, that such commend me? And the Lacedemonian when as his King was byPlutarch. in Apothegm. lewd persons highly commended, was readie to aske; Can any (saith he) be happie, and not be bitter and distastefull to wicked men? yea our Sauiour Christ himselfe denounceth a woe against those of whom all men speake well, becauseLuk. 6. 26. euill men wil not long be in louelove and liking with the actions of the good: For as the wicked man is an abomination to the iust, so he that is vpright in his way, is an abomination to the wicked: and our Sauiour hath told vsus, that the disciple is not aboue his Pro. 29. 27.master, nor the seruant aboue his Lord, &c. If therefore they hauehave called the master of the house Beel-zebub, how much more Mat. 10. 2…. 25.them of his houshold?§. Sect. 7. Whether it be lawfull to desire praise of wicked men.
But is it then vnlawfull to be praised of worldlings? and are their commendations alwaies to be contemned and reiected? No assuredly, their good word rather then their euil is to be desired, and we are as much as in vsus lieth, to walke vnblameably before all men, and to be without reproofe. For euen the Apostle himselfe laboured in the declaration of the truth to approue himselfe, to eueryevery mans conscience in the sight 2. Cor. 4. 2.of God. And lest any man should limit this indefinit speech to the Church only; he requireth also, that he who is to be chosen to the office of a Bishop, should be well reported of, euen of 1. Tim. 3. 7.them which are without, lest he should fall into rebuke, and into the snare of the diuell: because as by our good liues we should edifie our brethren, so also as much as in vsus lieth, we should helpe forward the conuersion of them that are not yet called: whereas then we are required to neglect and contemne the good report of worldlings, it is to be vnderstood respectiuely, in comparison of the approbation of God, our owne consciences, or the godly, when both cannot stand together: neither must we in our actions mainly aime at their praises; but rather our care must be, to giuegive vntounto them no iust cause of euill report; and then neither to be much troubled if they defame vsus, seeing our case is common with our master, nor yet too much affected with their praises, when they do commend vsus; but yet if continuing in well-doing and in an vpright course, pleasing both to God and good men, we may hauehave their good word, in respect that they through some common grace receiued, do begin to like some morall vertues in vsus, or doe louelove our person by reason of some naturall parts which they affect, or in respect of common humanitie, kindred, alliance or some benefit receiued, we are to nourish rather then neglect it, not only for our owne sakes, who naturally desire to be well spoken of by all, but for theirs especially, in that hereby wee may helpe forward their conuersion, and bring them by degrees from the louing of our persons, to the liking and embracing of our religion and conuersation.
And so much for the persons from whom honor and good§. Sect. 8. That honour is onelyonly to be desired for vertues and good actions. estimation is to be sought: the next thing to be obserued, is, that as we are to seeke it from the good, so also for true vertues and good actions; for honor is the reward wherewith God crowneth vertue, & his good gifts and graces in his seruants, and therefore those that take it vponupon them, being destitute of these, are but vsurpers who intrude vponupon other mens right. As for example, those who desire to be honored for their sinnes and vices, for bowsing and drinking, for rioting and wastefull spending, for quarrelling, fighting, reuenging wrongs and such like: which howsoeuer they may make men esteemed and well spoken of among wicked men, like vntounto themselues, yet nothing maketh them more baseLuk. 16. 15. and contemptible in the sight of God, and of all that are good and vertuous. Secondly, men vniustly arrogat this honor vntounto themselues for vanities and things of no worth, neither doth so rich a reward as true honor belong vntounto men for eueryevery friuolous trifle: and thus did they who built the tower of Babel to get them a name. And Absolon hauing no vertuesGen. 11. to eternize his memorie, erected a pillar and called it after his owne name, that hereby his fame might continue to posteritie: and so the Psalmist obserueth, that the wicked imagining that their houses and habitations shall continue for euer, call their lands by their owne names, that so when2. Sam. 18. 18. their liues end their fame may continue. And thus many among our selues erect goodly houses which they neuer inhabit, and stately tombes to lay in their rotten bodies, thatPsal. 49. 11. by these meanes their honor may be preserued, and their fame remaine in after ages. Lastly, they vniustly challenge honors who being destitute of all true good, do put on a vizard of vertue, and make shew of that goodnesse which they neuer so much as loued or desired, not caring at all to be vertuous and religious, but only counterfeit them hypocritically, that by seeming that they are not, they may obtaine that honor and praise which they hauehave no hope of hauing, if they appeared in their owne likenesse: wherein what do they else but play the imposters and deceiuers, challenging the precious and true coine of honor and glorie, for their false and counterfeit wares, worthie in this respect rather to stand vponupon the pillery, that al men may take notice of their cosenage, and learne by their example to scorne their base shifts, then to be aduanced into the seate of honor. If therfore we would hauehave true honor, let vsus labour to be that wee seeme, and indeauour more to approue our hearts vntounto God, then our outward actions vntounto men: otherwise our honor being but a shadow of a shadow, vaine in it selfe, and grounded vponupon a vaine and false cause, is like but to hauehave a short raigne; for God abhorring hypocrisie, will in the end pull off the hypocrites vizard, and shewing him in his owne naturall deformitie, will expose him to the scorne and contempt of all men. And following the Apostles example, let vsus desire to hauehave praise attend vponupon vertue and goodnesse, and not go before it, and build it not on the sandie foundation of false shewes and deceitfull colours, if we meane to hauehave it of any continuance, but on truth, honestie, iustice, puritie and the works of louelove: Whatsoeuer things (saith hee) are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things pertaine to louelove, whatsoeuer things Phil. 4. 8.are of good report, if there be any vertue, or if there be any praise, thinke on these things.
Finally, as we are to desire honor and praise for that which§. Sect. 9. That we ought to affect such honours as are moderate and proportionable to our deserts. is honest and praise-worthie, so in respect of the measure they should be moderate, and in some proportion fitted to our vertues and good parts; for as it is impious to desire praise, for that which is euill; so is it vnequall and vniust, to affect great honors for small deserts, and proud ambition, to desire to be preferred before those who farre exceed vsus in vertue and goodnes. In which respect we are carefully to take heed of selfe-louelove, which makes vsus to amplifie our owne good parts, and in comparison of them to extenuate other mens, and causeth vsus to looke (as it were) thorow a truncke of a far vnequall bore, turning the small end to our neighbours vertues, which scanteth them to our sight, and maketh them appeare lesse and fewer then they are; and the great end to our owne, whereby our sight is so inlarged that wee see all and more too. But aboue all things let vsus take heed, though we be neuer so excellent, that we suffer and admit those praises only which belong vntounto men, not daring or presuming to encroach vponupon Gods titles and royalties. In which respect Herod offended, when he assumed vntounto him the praise due to his Creator; and the Heathen Emperours, whose pride madeAct. 12. them forget their mortalitie, and to aspire vntounto diuine worship. And thus (as I take it) doth this flattering age offend, which giues vntounto Princes and great personages the highest and most transcendent titles of vertue and goodnes, as most mightie, most excellent, most high, most gracious, most diuine and such like. Which howsoeuer they may be excused, that they are not giuen them absolutely, but comparatiuely in respect of other men; or that onelyonly thereby is signified, that they are very excellent in these things: yet herein these phrases and titles thus ascribed, admit of no excuse, in that they leaue none that are higher for God himselfe; and because men hereby in shew and sound of words match themselues with him, which being at least an apparance of euill, Christians ought to auoid. For whereas it may be alleaged,Psal. 82. 1. 6. that Princes are said in the Scriptures to bee Gods; to this I answere, that this name is attributed vntounto them, not in respect of any thing in their persons, but onelyonly in regard of their office and ministerie; because they stand in the place of God, as his Vicegerents and deputies, and therefore they hauehave his title, seeing they sustaine his person: in which sense also the Lord saith vntounto Moses, that he had made him Pharaohs God, that is, his owne deputie and ambassadour vntounto him. Neither in this respect is this title giuen onelyonly vntounto great Princes, but is common with them vntounto any inferiourExod. 21. 6. & 22. 8. Magistrates, as appeareth in other places. And therefore this title giuen vntounto them in respect of their calling and office, excuseth not those, who giuegive vntounto them Gods peculiar attributes, in respect of their persons; in which regard if any should giuegive the title of God vntounto any mortal man, he should commit horrible blasphemie, and sacrilegious impietie.
But as honour ought not to bee sought vnmeasurably in§. Sect. 10. That honours ought not to be immoderately desired. respect of the quantitie; so neither immoderatly, and ouer greedily in respect of our affection: in regard whereof wee should rather hauehave it pressed vponupon vsus, then snatch it with violence; and rather stay till it come voluntarily to attend vponupon vertue, then to send for it in post hast; or to compell it by force to performe this dutie: for as it is not to be reiected when it proffereth it seruice, so it is not to be pressed hereunto, lest we make it slauish and base, which in it owne nature is free and generous. To this purpose Augustine aduiseth vsus, that we should not wholly accept, nor wholly reiect, all that honour which is offered vntounto vsus; for he that despiseth all honour and fame, for his good parts, and for that which he hath well done, seemeth to abase, and not thankfully to acknowledge the gifts of God, which is not agreeable with pietie; and on the other side, he that embraceth all that is offered, doth not a little exceed the bounds of modestie. And as weNon magnanimitatis est magnos petere honores sed contemnere. Aug. de ciuit. dei. lib. 5. Phil. 4. 8. Laus humana non appeti a rectè faciente, sed sequi debet rectè facientem. Aug. de Serm. Domini. Bonum est laudari, sed praestantius est laudabilem esse. Senec. are not to doe good actions purposely to this end, that wee may hauehave the praise of men, for then we shall hauehave the hypocrites reward; but for louelove of God and goodnesse, and to aduance his glorie: rather affecting to do those things which deserue fame, then the obtaining of fame it selfe; because honour must be the fruite and effect of well-doing, and not the motiue or finall cause; and (as one saith) It is good to be praised, but better to be praise-worthie: So on the other side when we hauehave done vertuously and to good ends, and hauehave due commendation attributed vntounto vsus, wee are not to neglect or despise it; for this were to shew no true humilitie, but contemptuous pride, and disdainfull arrogancie, whereby men attribute so much to themselues, that they care not what others think of them. Yea seeing honour is the reward wherewith God euen in this life crowneth vertue, it is altogether as vnlawfull to reiect his gift when hee proffereth it vntounto vsus, as ambitiously to desire it before it is offered. Which moderation if wee would obserue in our affection, it behoueth vsus first, to obserue this goldē meane in our iudgements: for as on the one side we are not basely to esteeme of honor and a good name, lest we reiect it, whē it is lawfully offered; so on the other side wee are not to ouerualue it, esteeming it of greater worth and excellencie then Gods spirituall graces, or the glorie of his kingdome, lest the gaining of this which is but imperfect and of momentanie continuance, weane our hearts from that which is most absolute and eternall.
And if we neither ouerualue it in our iudgements, nor too§. Sect. 11. That good meanes onelyonly must be vsed for the obtaining honous▪ eagerly pursue it with our affections, then will it also follow, that we will vse only good meanes for the obtaining of it: for euen common reason will teach vsus, not to hazard things which we esteeme of such infinite value, for the obtaining of those which in comparison wee doe but meanely respect. Whereas contrariwise when as wee ouerprise honours and preferments, and too much set our hearts vponupon them; it is a strong tentation to moue vsus, to the vse of wicked and vnlawfull meanes, for the compassing of them, when as those which are lawfull faile; as wee may see in the example of Caine, Abimel…ch, Absalon, Haman and many others. And thus ordinarily men offend who affect their owne praises by others dispraises, and grace themselues by the disgrace of their neighbours, treading vponupon the necks of those, who are better then themselues, that they may serue as steps whereby they may rise into the seate of honour. And so likewise they who labour to aduance themselues by Machiauellian policies, treacherie, falsehood, hypocrisie and deceit; not caring how dishonest the means be, nor how foule the way, so they may at their iourneys and come to the palace of honour, and attaine vntounto the glorie of the world. But among many other, I cannot omit that vsuall course of bribing, so much practised in these daies; whereby men blush not to aspire vntounto all preferments, although it were so odious euen to the very Heathens, who had nothing but the light of nature to guide them, that they made lawes against this ambition, condemning him who aspired by gifts to honours and preferments, in an hundred peeces of gold, and with perpetuall infamie and disgrace. And yet among vsus who professe Christianitie,Lex Julia. no way so commonly leadeth to the palace of honour as this siluer streete. But if we would hauehave our honours lawfull, so as wee may hauehave true comfort in enioying them, we must auoid all these wicked courses, and vse onelyonly those meanes which are lawfull and honest for the procuring of them.
Furthermore, if wee would hauehave our honours good and§. Sect. 12 That we must not propound our owne honor as our chi…fe and maine end. lawfull vntounto vsus, we must not in our courses and actions propound them as our maine and principall ends, but alwaies make them inferiour and subordinate to the glorie of God, setting that before vsus as our chiefe and last end, in all ourLaudari hand metuam, nequ… enim mihi cu… nea fibra …st: sed recti finemque extremumque esse recuso. Euge tuum et bellè, &c. Pers. Sat. 1. Mat. 5. 16. 1. Cor. 10. 31. words and actions, and only desiring our owne fame and reputation, as it doth like an humble handmaid attend vponupon it. And this end our Sauiour propoundeth, willing vsus, to let our lights shine before men, that they seeing our good workes may glorifie our Father which is in heauen: And his holy Apostle chargeth vsus, that whether we …ate or drinke, or whatsoeuer wee doe, that all be referred to the glorie of God. Now this we doe, when as finding our actions tending to the aduancement of Gods glory, we resolutely goe forward in them, although that they tend to our discredit and disgrace among men, not caring who speake euill of vsus, so that we be assured that God approueth vsus; according to the example of the Apostle, who constantly went forward in his Christian course, by honor and dishonor, euill report and good report. And when as holding on2. Cor. 6. 8. in this way, wee are dishonoured among men, yet shall wee hauehave no want of honour, seeing the Lord himselfe will be our glory, and lift vp our heads, when as men seeke to tread vsus vnderfoot, as the Prophet Dauid speaketh. Whereas on the otherPsal. 3. 3. & 62. 7. Mat. 6. 2. 7. Gal. 1. 10. side, if we chiefly aime at our owne praise, we shall hauehave the hypocrites reward; if we affect popularitie, and seeke in the first place to please men, that so we may be had in honour and esteeme, wee shall hauehave little comfort by it, seeing wee plainely shew hereby, that wee are not the seruants of Iesus Christ; if we louelove the praise of men, more then the praise of God; and thus immoderately seeke the praise one of another,Ioh. 5. 44. wee are destitute of true faith, as our Sauiour telleth vsus.
Finally, if we would hauehave our honours good and lawfull,§. Sect. 13. We must not let honour rest with vsus, but returne it wholly vntounto God. we must not let them, when they are ascribed vntounto vsus, rest with vsus; but returne them wholly vntounto the Lord, from whom we hauehave receiued whatsoeuer is commendable, and praiseworthie in vsus. And as bright shining and golden vessels, do not retaine the beames of the Sunne which they receiue, but returne them backe, and double them by reflection; so hauing from the Sunne of righteousnesse these bright beames of his grace and vertue, not onelyonly to warme our hearts, …ut also to shine in our words and actions, we are to reflect them backe againe with all praise due vntounto them, seeing from him alone we hauehave receiued them. For eueryevery good and perfect gift Iam. 1. 17. 1. Cor. 4. 7.commeth from him; and what hauehave we that we hauehave not receiued, from this fountaine of all goodnesse? And as the riuers receiuing their fulnesse from the Ocean, pay their tribute by returning their streames vntounto it backe againe, which homage if they should denie to yeeld, their swelling waters would beare down their own banks, and drowne the countrie: so we receiuing from the infinit ocean of all goodnesse, whatsoeuer fulnesse wee hauehave of grace and vertue, and the praises which are due vntounto them, are by humble acknowledgement and thanksgiuing, to returne vntounto him the whole honour of them; which tribute if we refuse to pay, and shew our rebellion against our great Lord, by incroching vponupon his right, thinking to grow rich by robbing of him, and keeping all to our owne vse; these gifts thus retained, will make vsus but to swell with pride, and breaking downe the bankes of modestie and humilitie, will not onelyonly emptie vsus of all grace and goodnesse, but make all our good parts we hauehave, hurtfull and pernicious vntounto all that are about vsus. And therfore let vsus, when God giueth vsus his graces, and the honour due vntounto them, crie out with the people of God: Not vntounto vsus O Lord, not vntounto vsus, but vntounto thy name giuegive the glorie, for thy Psal. 115. 1.louing merciemercy, and for thy truths sake. Let vsus when wee are fruitfull in the workes of pietie and righteousnesse, confesse with the Apostle, that it is not wee, but the grace of God that 1. Cor. 15. 10.dwelleth in vsus; and when we hauehave these crownes of honour bestowed on vsus for our vertues and good parts; let vsus with the foure and twentie Elders, cast them downe at Gods feet, before his throne, acknowledging him alone worthie, of allApoc. 4. 10. 11. honour, glory and power, because he is the author and creator of all goodnesse; and with the blessed Angels and Saints, crie out aloud saying; Praise and glory, and wisdome Apoc. 7. 12.and thanks, and honour and power, and might, be vntounto our God for euermore, Amen. For the fuller our mouthes are of Gods praises, and our hearts of humilitie and thankfulnesse, the more will the Lord inrich vsus with his graces, and powre into our minds and soules, the precious oile of vertue and all goodnes, when the wind of pride and vaineglory is quite expelled.
Lastly, that our honours and good name may be vntounto vsus§. Sect. 14. We must employ our honours vntounto good vses. truely good and lawfull, we must, when we hauehave them, imploy them to good vses, and make them serue not onelyonly for the aduancement of Gods glory, of which I hauehave already spoken, but also to the good and saluation, both of our neighbours and our selues; as namely, wee ought to vse all the louelove, authoritie and credit which we hauehave with them, as cords to pull them backe in the headlong course of sinne, and as allurements to intice them to follow our example, in those vertues and good parts, for which we are so commendable. And for our selues, when wee consider that God by furnishing vsus with his gifts and graces, hath made vsus not onelyonly esteemable in his owne sight, but also honourable among men; let this rich reward make vsus to yeeld vntounto God all thankfulnesse and obedience: let this our credit and reputation make vsus carefull in auoiding all sinne, whereby our honour will be blemished and impeached; and let this garland of earthly honour serue to incourage vsus, more chearefully to run on in our Christian race, that so also we may obtain that precious and heauenlie crown of euerlasting glory.
And thus hauehave I set downe the cautions which are required§. Sect. 15. That lawfull honours are to be desired for Gods glory. vntounto lawfull honours, which being obserued, they are good and warrantable; and therefore to be moderatelie desired if wee hauehave them not, and duly esteemed if wee hauehave them. Neither is it to be esteemed true humility, but stupiditie and senslesnesse, not to be affected with the sweet odour of a good name. And howsoeuer ambition, vaine glorie, and worldly and carnall honours, are to bee contemned of all Christians, as we shall afterwards shew, yet these lawfull honours, fame and reputation, wherein the former conditions are obserued, both in compassing and vsing them, may, yea ought to be desired and esteemed, seeing they tend to Gods glory, the good of our brethren, and the furthering of our owne saluation. For when as we shine gloriously in the eies of men, in the light of a godly life, then is our heauenly Father glorified, as our Sauiour telleth vsus; both because hee isMat. 5. 16. the author and fountaine of all these graces and good gifts, and our Lord and Master, vnderunder whose rule and gouernment wee thus profit in vertue and goodnesse: and also because whatsoeuer praise we hauehave of men, we thankfully returne it vntounto him. Euen as contrariwise when as we dishonour our2. Sam. 12. 14. selues by our sins, we also cause the name of the Lord to be blasphemed and euill spoken of by those who are strangers to his grace. And therefore though there were no other reason moouing vsus to seeke this honour and good report, yet this were sufficient, that by it our heauenly father is also glorified, though we did not respect our fame, for our owne sakes, yet for Gods sake we must respect it, because our discredit doth also tend to his dishonour.
So also wee are to desire and esteeme this lawfull honour§. Sect. 16. That we are to desire lawfull honours for our neighbors good: and first because thereby he doth his dutie. Rom. 12. 10. 1. Pet. 2. 17. for our neighbours good; first, because performing a dutie inioyned them by God, they are also made partakers of his promises and rewards; for the Lord requireth in the fifth Commandement, that we should honour them who are superiour vntounto vsus in gifts, and that wee should acknowledge and giuegive due respect to his graces wheresoeuer wee find them; and in the ninth Commandement, that we should be carefull in preseruing the fame and reputation of our neighbours; the Apostle also chargeth vsus, that in giuing honour, we striue to goe one before another; and that we should honour all men, louelove brotherlie louelove, feare God and honour the King. And to his Commandement the Lord hath added the promise of long life, as a type of life euerlasting, and the earthly Canaan, as a pledge of our heauenly inheritance, of which it is a most manifest signe that we are heires, when as we louelove, reuerence and respect the children of God, for those gifts and graces which wee see shining in them; as appeareth in the fifteenth Psalme, where it is made a marke of one that is to inherit Gods Kingdome, to contemne a vile person, or a desperate sinner, and to honour them that feare the Lord. AndPsal. 15. 4. therefore when our neighbours doe thus respect and reuerence vsus, for our vertues and good parts, we are exceedinglie to reioyce, not onelyonly in respect of God, because his will is done on earth, or our selues, because wee are adorned with this crowne of vertue; but also in regard of our neighbours, from whom we hauehave this honour, because they performe that dutie which God requireth of them, and thereby manifest that they shall be partakers of his promises, and heires of euerlasting life.
Secondly, we are to desire this honour and good esteeme§. Sect. 17. We must desire lawfull honour that our neighbour may be thereby edified. for our neighbours sake, that hee may thereby bee edified, when as he not only seeth our good example, but also liketh and approoueth it; for it is a notable degree to the imbracing of goodnesse in a mans selfe, when he beginneth to honour and reuerence it in another. Besides, there is alwaies with this honour and respect, great authoritie ioyned in the partie who is thus honoured, ouer him who yeeldeth it vntounto him, which is not forced, but willing and voluntary; and this is very effectuall and powerfull to draw men vntounto all good and religious courses, because it procureth audience and respect vntounto their words and perswasions; and therfore we ought carefully to maintaine our honour, that so we may also preserue our authoritie, for the good and edification of our brethren, in which respect, the Apostle chargeth Timothie and Titus to preserue their credit from contempt, that so1. Tim. 4. 12. Tit. 2. 15. hauing more authoritie with the people, their ministerie might be more effectuall to perswade them to imbrace the truth, and follow good and vertuous courses. Whereas contrariwise when a mans credit is impeached, and his good name blemished, hee loseth al authoritie and meanes of doing good: either by perswading to that which God requireth, or indisswading from sinne; seeing no man is willing to receiue his physick, of whom the fame goeth, that he hath long had the same disease, and cannot cure himselfe.
Lastly, as we are to preserue our good name and credit for§. Sect. 18. That we must preserue our honour and good name to auoide scandall. the edification of our brethren; so also to preserue them from scandall, lest taking offence at our liues, in regard of the ill rumours they heare of vsus, they also grow to dislike our profession and religion. The consideration whereof should mooue all Christians, to an earnest care of preseruing their good name and reputation, not onelyonly by auoiding sinne, but also all appearances of euill; because in this case supposed euils, rumours and iealousies do as much offend our brethrē, casting downe the weake, grieuing the strong, and hardning those who are not called, as those which are truly and really committed. And thus it appeareth that we ought to hauehaveNobis necessaria est vita nostraa, lijs fama nostra. Aug. de bon. viduit. cap. 22. great care of our fame and reputation, in regard that it is a notable meanes of our neighbours good. To which purpose one saith, that a good life is necessarie vntounto vsus, and a good name necessary vntounto our brethren: and as we must labour to hauehave a good conscience before God, so also to hauehave a good report among men for our neighbours sake: and therefore cruell and vncharitable is their conclusion, who affirme that they will approue their actions to God and their owne consciences, and not at all care what men speake or thinke of them, seeing the wounds which they suffer in their reputation, without euer warding them off, do through their names pierce into the consciences of their neighbour, and oftentimes wound their soules to the very death, for which Christ Iesus shed his precious blood.
And as we ought to seeke this lawfull honor and good report,§. Sect. 19. That we ought to desire honour for our owne sake, that it may reuiue and refresh vsus. Hec duo sectemur, nitorem bonae conscientiae et odorem bonae famae. in regard of God and our neighbours, so also in respect of our selues: neither is it enough that we hauehave the shining brightnesse of a good conscience, vnlesse wee hauehave also the sweet odour of a good name: because by this sweet perfume, not only the standers by are refreshed, but also our owne spirits reuiued, and our hearts cheared, so as we may with more comfort and courage hold on and proceed in our good courses: for as not only the sight or remembrance of the crowne or prize, but also the applause of the standers by refresheth the spirits, and giueth strength to the limmes of those who run in an earthly race; so also in the running of our spirituall race, not only the remembrance of the crowne of glorie, which they that run shall obtaine, but also the commendation of the godly and faithfull doth exceedingly reuiue and strengthen vsus, to continue cōstant in our course vntounto the end. And therfore considering how weake and faint we are, in so much as we are daily readie in our selues to slacken our pace, stand still, or turne back againe; it behoueth vsus to desire, and much to esteem this and all other good incouragements and comforts, whereby we may be strengthened and helped forin running this Christian race of righteousnesse.
Againe, we are bound by the Commandements of God,§. Sect. 20. That we are bound by Gods Commandement to preserue our honour and good name. to do all that we lawfully can to obtaine a good name, and to preserue our honor and reputation among men: for wheras we are commanded to honor our parents, vnderunder whom are vnderstood all superiours, whether it be in gouernment and authoritie, or in Gods graces, gifts and vertues; we are also inioyned to hauehave the like care of our own honor, when there is this superioritie in our selues, because charitie beginneth1. Tim. 4. 14 at home; and our owne louelove is the rule of that louelove which we owe to others: whereof it is that the Apostle chargeth Timothie that he should not despise Gods gifts bestowed on him. And so also, whereas in the ninth Commandement, God requireth that we should neither hurt, nor yet be wanting to the fame and good report of our neighbours: it is also commanded that we be alike carefull to keepe our fame and reputation, without blemish or impeachment; or else we transgresse the commandement of Almightie God, and wound our owne consciences with sin: for as he is guiltie of the breach of the sixth Cōmandement, who is wanting vntounto himselfe, in the meanes of preseruing his owne life, and of the seuenth who doth not vse all good means to preserue his owne chastitie; so likewise of the fift and ninth Commandements, who hath not a lawfull & laudable care of preseruing his own honor and reputation. And hereof it is, that because neglect of our fame is a sinne, and sin is Satans snare, wherewith he catcheth & intangleth vsus; therfore the Apostle saith, that a Bishop must be well reported of, euen of them which are 1. Tim. 3. 7.without, lest he fall into rebuke, and into the snare of the diuell. And thus hauehave I shewed both what is required to lawful honour, and the reasons which should moue all to desire and esteeme it, to the end that those reasons which shall hereafter be brought to perswade to the contempt, and shew the vanitie of worldly and carnal honors, may not make vsus neglect the good with the bad, or despise that which God would hauehave vsus to value and desire, for want of due distinction.