Thirty-Six Sermons
16. Ointments then are good and pleasant. But as Aristotle sometimes pronounced of the Rhodian and Lesbian Wine, when he had tasted of both; that the Rhodian was good too, but the Lesbian was the pleasanter: So it may as reasonably be pronounced in the present contest, that though the precious Ointment be good and pleasant in his kind, yet the good Name for goodness and pleasantness is far beyond it. For whereas the precious Ointment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther than to the outward senses of Touch, Sight and Smell. As for that passage in Psal. 109. It shall enter like Oil into his bones: It is perhaps rather to be understood as an hyperbolical expression, than to be taken as exactly true in rigor loquendi. But as for a good Name, that pierceth farther than either bones or marrow: It entereth into the inner man, and bringeth rejoicing to the very heart and • oul. A good report maketh the bones fat, saith Solomon: and that, I ween, is another-gates matter, than to make the face to shine. This for material Oil. Then for those other outward things, which for some respects (I told you) might be also comprehended under the name of Ointments; Riches, Honors, and worldly Pleasures: alas how poor and sorry comforts are they to a man that hath forfeited his good Name; that liveth in no credit not reputation; that groaneth under the contempt and reproach, and infamy of every honest, or but sober man! Whereas he that by godly and virtuous Actions, by doing Justice, and exercising Mercy, and ordering himself and his affairs discreetly, holdeth up his good Name and reputation, hath that yet to comfort himself withal, and to fill his bones as with marrow and fatness; though encompassed otherwise with many outward wants and calamities. Without which, even life itself would be unpleasant, I say not to a perfect Christian only, but even to every ingenuous moral man. The worthier • ort of men among the Heathens, would have chosen rather to have died the most cruel deaths, than to have lived infamous under shame and disgrace. And do not those words of St. Paul (1 Cor. 9.) show, that he was not much otherwise minded? It were better for me to die, than that any man should make my glorying void. Thus a good Name is better than any precious Ointment (take it as you will, properly, or tropically ) because it yieldeth more solid content and satisfaction to him that enjoyeth it, than the other doth.
17. Compare them thirdly, in those performances whereunto they enable us. Oils and Ointments, by a certain penetrative faculty that they have, being well cha • ed in, do supple the joints, and strengthen the sinews very much, and thereby greatly enable the body for action, making it more nimble and vigorous, than otherwise it would be. Whence it was, that among the Greeks, and from their example among the Romans, and in other Nations, those that were to exercise Arms, or other feats of Activity in their solemn Games, especially Wrestlers, did usually by frictions and annointings, prepare and fit their bodies for those Athletick performances, to do them with more agility and less weariness.
18. But how much more excellent then is a good name? Which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this World? It is an old saying, taken up indeed in relation to another matter somewhat distant from that we are now treating of; but it holdeth no less true in this, than in that other respect: Duo cum faciunt idem, non est idem. Let two men speak the same words, give the same advice, pursue the same business, drive the same design; with equal right, equal means, equal diligence, every other thing equal: yet commonly the success is strangely different, if the one be well thought of, and the other labor of an ill name. So singular an advantage is it, for the crowning of our endeavors with good success, to be in a good name. If there be a good opinion held of us, and our names once up, (whether we deserve it or no:) whatsoever we do is well taken; whatsoever we propose is readily entertained; our counsels, yea, and rebukes too, carry weight and authority with them. By which means we are enabled (if we have but grace to make that good use thereof,) to do the more good, to bring the more glory to God, to give better countenance to his truth, and to good causes and things. Whereas on the other side, if we be in an ill name (whether we deserve it or no:) all our speeches and actions are ill-interpreted; no man regardeth much what we say or do; our proposals are suspected; our counsels and rebukes, though wholesome and just, scorned and kicked at: so as those men we speak for, that side we adhere to, those causes we defend, those businesses we manage, shall lie under some prejudice, and be like to speed the worse, for the evil opinion that is held of us. We know well it should be otherwise: Non quis, sed quid. As the Magistrate that exerciseth public judgment, should lay aside all respect of the person, and look at the cause only: so should we all in our private judgings of other men's speeches and actions, look barely upon the truth of what they say, and the goodness of what they do, and accordingly esteem of both; neither better nor worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having the faith of our Lord Jesus Christ the Lord of Glory with respect of persons? But yet since men are corrupt, and will be partial this way, do we what we can; and that the World and the affairs thereof are so much steered by Opinion: it will be a point of godly wisdom in us, so far to make use of this common corruption, as not to disadvantage ourselves for want of a good name, and good Opinion, for the doing of that good (whilst we live here among men subject to such frailties ) which we should set our desires, and bend our endeavors to do. And so a good Name is better than a good Ointment, in that it enableth us to better and worthier performances.
19. Compare them Fourthly, in their Extensions: and that both for Place, and Time. For place first. That Quality of the three before-mentioned, which especially setteth a value upon Ointments, advancing their price and esteem more eminently than any other consideration, is their smell: those being ever held most precious, and of greatest delicacy, that excel that way. And herein is the excellency of the choicest Aromatical Ointments, that they do not only please the sense, if they be held near to the Organ; but they do also disperse the fragrance of their scent round about them to a great distance. Of the sweetest herbs and flowers the smell is not much perceived, unless they be held somewhat near to the Nostril: But the smell of a precious Ointment will instantly diffuse itself into every corner, though of a very spacious room; as you heard but now of the Spikenard poured on our Savior's feet, John. 12. But see how in that very thing, wherein the excellency of precious Ointments consisteth, a good Name still goeth beyond it. It is more diffusive, and spreadeth farther. Of King Uzziah, so long as he did well and prospered, it is said, that his name spread far abroad, 2 Chron. 26. And the Prophet saith of the People of Israel, in respect of her first comely estate, before such time as she trusted in her own beauty, and played the harlot, that her name went forth among the Heathen for her beauty, Ezek. 16.
20. Besides, a good name, as it reacheth farther, so it lasteth longer than the most precious Ointments: and so it excelleth in the extension of Time, as well as of Place. As for Riches, Pleasures, Honors, and whatsoever other delights of mortal men, who knoweth not of what short continuance they are? They many times take them wings and fly away from us, leaving us behind to grieve for the loss. If it happen thy stay with us to the last (as seldom they do) yet then is the parting uncomfortable: we can neither secure them from the spoil of others; nor can they secure us from the wrath of God. However, part we must: If they leave not us whilst we live, sure enough we shall leave them when we die. It may be when we are dead, some pious friend or other may bestow upon our carcasses the cost of embalming with Spices, Odours and Ointments: as we see the Custom was of old both amongst the Heathens, and the People of God. And those precious Ointments may perhaps preserve our dead bodies some few months longer from putrefaction, than otherwise they would have endured. But at length, howsoever, the worm and the grave will prevail: and we shall turn sooner or later; first to dirt, and then to dust. And here is the utmost extension, continuance, and period of the most precious Ointments (literal or Metaphorical ) the World can afford.
21. But a good Name is a thing far more durable. It seldom leaveth us, (unless through some fault or neglect in ourselves;) but continueth with us all our life long. At the hour of death also it standeth by us, and giveth some sweetening unto the bitterness of those last pangs; when our consciences do not suggest to our expiring thoughts anything to the contrary, but that we shall die desired, and that those that live by us and survive us, will account our gain by that change to be their loss. Yea, and it remaineth after death precious in the memories, and mouths, and ears, of those that either knew us, or had heard of us. Surely no Ointments are so powerful to preserve our bodily ashes from corruption, as a good name and report is to preserve our Piety and Virtue from Oblivion. Their bodies are buried in peace, but their name endureth for evermore, Ecclus. 44. And upon this account expressly it is, that the same Ecclesiasticus elsewhere (as you heard before) preferreth a good Name, not only before the greatest riches, because it will out-last a thousand great treasures of gold; but even before life itself, yea, before a good life (at least in this, though in other respects it be below it, as but an appurtenance thereunto) that whereas a good life hath but a few days, a good Name possibly may endure forever.
22. Now lay all together that hath been said, that a good nàme is a more peculiar blessing; That it bringeth more solid content; That it enableth us more, and to more worthy performances; That it is of greater extension both for place and time, reaching farther and lasting longer than the most precious Ointments, either literally or Metaphorically understood: and then judge, if what Solomon hath here delivered in the Text, how great a Paradox soever it may sound in the ears of a Wordling, be not yet a most certain and clear Truth, viz. That a good name is better then a precious Ointment: and therefore in all reason to be preferred by every understanding man before Pleasures, Riches, Honors, or whatsoever other outward delights of worldly men.
23. But it is needful you should be here admonished (lest what hath been hitherto said should be in any part either mistaken, or misapplied ) that all this while I have spoken but of material Ointments, and such other contentment, as the outward things of this World can afford. The preeminence of a good Name thus far just, beware ye make not unjust by over-stretching. For there is besides all these a spiritual Ointment also; an inward anointing, the anointing of the inner mán, the Soul and Conscience with oil of the Spirit, the saving graces and sweet comforts of the Holy Ghost; that oil of gladness, wherewith the blessed Son of God was anointed above his Fellows, and without measure, and whereof all the Faithful and elect Children of God are in their measure his fellow partakers. Ye have an Unction from the Holy One, saith St. John: And again, The anointing which ye have received of him abideth in you. This is a singular and right precious Ointment indeed: infinitely more to be preferred before a good Name, than a good name is to be preferred before other common and outward Ointments. The inseparable adjunct and evidence whereof is that 〈 in non-Latin alphabet 〉 , which we usually call a good Conscience. God forbid any man should so far tender his good name, as for the preservation of it to make shipwreck of the other. Duae sunt res, Conscientia & Fama, &c. saith St. Augustine. Two things there are, saith he, whereof every man should be specially chary, and tender: his Conscience, and his Credit. But that, of his Conscience, must be his first care: this, of his Name and Credit, must be content to come in the second place. Let him first be sure to guard his Conscience well: and then may he have a due regard of his Good Name also. Let it be his first care to secure all within, by making peace with God, and in his own breast; that done, (but not before) let him look abroad if he will, and cast about as well as he can, to strengthen his Reputation with & before the World.
24. A very preposterous course the mean while is that, which those men take that begin at the wrong end; making their Consciences wait upon their Credit. Alas, that notwithstanding the clear evidence both of Scripture and Reason to the contrary, after so many sharp reprehensions by the Minister, so many strait prohibitions by the Magistrate, there should yet be found among our Gentry, so many spirits of that desperate unchristian resolution, as upon the slightest provoking word that but toucheth upon their reputation, to be ready either to challenge, or to accept the duel: Either of which to do, must needs leave a deep sting in the Conscience (if yet it be penetrable and not quite seared up; ) since thereby they expose themselves to the greatest hazard, if not inevitable necessity of willful murder either of themselves or their brethren! 2. Alas, that there should still be found amongst our Clergy-men; that formerly being persuaded that our Church Ceremonies and Service were unlawful, and having (during such their persuasion) preached against them openly before their Congregations as unlawful, but have been since convinced in their judgments of the Lawfulness thereof, should yet with-hold their Conformity thereunto, and choose rather, not only to expose themselves to such mischiefs and inconveniences as that refusal may bring upon them, but to seem also to persist in their former error (to the great scandal of their people, and cheating their own Consciences ) than by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers! 3. Alas, that there should still be found among our People, men who being conscious to themselves of some secret wrongs done to their brethren in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the same, and so become really cruel to their own Consciences, whilst they are so fondly tender over their reputations with others, as rather to continue still dishonest in retaining, than acknowledge their former dishonesty in obtaining those ill gotten parcels.
25. But leaving all these to the judgment of God and their own hearts, and to ruminate on that sad Text, ( Luk. 16. That which is highly esteemed amongst men, is abomination in the sight of God; For thee, Christian brother, whoever thou art, that shall at any time be in a strait between two evils, shaken with doubtings and distractions, what to do, when thy Conscience and thy Credit lie both at stake together: ''Thou hast a ready resolution from the old Maxim E malis minimum. As the Merchant in a storm throweth his dear commodities into the Sea to save himself: so do thou resolve to redeem thy Conscience howsoever, and at any rate; whatsoever betide thy Credit. I forbid thee not to be tender of thy good Name; (it is an honest care:) but I charge thee upon thy soul, to be more tender of thy Conscience,
26. This admonition premised; I shall now with your patience proceed to some Inferences, from what hath been delivered concerning the excellency of a good Name, and what a precious thing it is. But the more precious it is, the more grievous first is their sin, that seek to rob others of it. We read in Pliny, that there were some Ointments in the shops in his time, made of such costly ingredients (so great was the riot of those times) that every pound weight was sold at 400 Roman Pence, which by computation (allowing to the Roman Penny seven pence half-penny of our Coyn) cometh to above twenty two pounds English: which was a very great rate, especially considering the time wherein he lived, about fifteen hundred years ago. We would all think, that man had done a very foul robbery, that should have broken a shop, and carried thence any considerable quantity of such Costly ware. And must we not then adjudge him a far worse Thief, that injuriously taketh away a man's good Name from him: which we have heard to be in many respects far more precious than the most precious Ointments can be? But Murder is a felony of a higher degree than Theft. Sometimes we pity Thieves: but we detest Murderers. Yet neither Thieves nor Murderers are more cruel and injurious, than Slanderers and Back-biters, and Tale-bearers, and Whisperers, and false Accusers are. Those bereave a man • but of his Livelihood, or at most of his Life: but these take that from him which is justly more dear to him than either Life or Livelihood.
27. It were to be wished that all malicious and envious persons would lay this to heart, who seek to raise their own Fame upon the ruin of their Brothers: whose daily endeavor it is, and daily practice, to raise scandalous reports of others, and to cast foul aspersions upon them without cause, to make their Names unsavory, and thereby to render their persons odious, among such as will be ready to spread the Report farther (and it is great odds they will do it with some addition of their own too) or otherwise make ill use of it, to their prejudice. But since such mischievous persons will not, or cannot, learn to do better, having been long accustomed to do ill; no more then a Leopard can change his spots, or a blackamore his skin: It will concern us very much, not to suffer ourselves to become Receivers to these Thieves, or Abbettors to these Murtheress, by setting our Ears wide open to their detractions; but rather to suspect him as an Impe of Satan, that delighteth in Satan 's Office, in being an accuser of his Brethren.
28. Secondly, how distant are they from Solomon 's judgment, that value any outward thing in the World (it may be some little sordid gain, or some petty slippery preferment, or some poor fruitless pleasure ) at a higher rate than they do their good Name: which Solomon here so much preferreth before them all? 1. The Covetous Worldling, so he may but lade himself fast enough with thick clay, what careth he what men say or think of him? Call him Churl, Miser, Caitiff, Wretch, or what else they think good: at mihi plaudo domi. Tush, saith he, let them say on: The Fox fareth best when he is cursed. If this man be a wise man, (as himself thinketh none wiser; ) sure then Solomon was not so wise a man as he is taken for to say as he doth, Prov. 22. A good Name is rather to be chosen than great riches, &c. 2. The Ambitious man, that panteth after Preferment; what regardeth he, though all the World should tax him of Flattery, of Bribery, of Calumny, of Treachery, of Perjury: So he can but climb up to the step at which he aimed, and from which he knoweth not how soon he may be justled off by another as ambitious as himself? 3. The luxurious Wanton, the prodigal Gamester, the Glutton, Drunkard; or other voluptuous beast in any kind, when once emboldened in his ways, sitteth him down in the seat of the scorner: laugheth at all mankind that will not run with him to the same excess of riot; resolveth (against whatsoever dislikes sober men bewray of his exorbitances) to take his own pleasure howsoever, and then let others talk theirs; bestoweth a nick-name (or perhaps a rhime or two) upon those that censure him: and then, as if he had stabbed them dead, and the day were his, he insulteth like a Conqueror, and thinketh he hath now quit himself sufficiently for the loss of his Reputation.
29. Quid facias illi? Without more than the ordinary mercy of God, in awakening their Consciences by some immediate work of his own; desperate is the condition of all these men.
30. Thirdly, the valuableness of a good name in the judgment of so wise a person as Solomon was, may sufficiently inform us of the weakness of that Plea, which is so often taken up for our own justification, and to put by the wholesome admonitions of our friends, when we are dealt withal for the reforming or forbearing some things in our practice; which if they be not evil, yet are illcoloured, look suspiciously, and carry in their faces some resemblance or appearance of evil, and for which we hear not well. It is an usual plea with us in such cases: That, so long as we stand clear in our own Consciences, and are sure our hearts are honest, we are not to regard the speeches and censures of men. There is a time indeed, and there are Cases, wherein such a Plea will hold good. When men shall go about by proposing disgraces to fright us out of any part of that duty that by virtue of our ( general or particular) calling lieth upon us; or shall endeavor to put out our names as evil from amongst men, for having done but that which was our bounden duty to do: in such like cases we may seasonably comfort ourselves in our own innocence, fly for refuge against the injuries of Tongues into our own Consciences, as into a Castle; there repose ourselves with security; disregarding the reproaches of evil men, and professing with St. Paul, that with us it is a very small matter to be judged of them, or of man's judgment.
31. But where we may do more; we are not to think it enough to satisfy our own Consciences: but we are to endeavor, as much as in us lieth, to stop the mouths, or at leastwise to manifest our uprightness to the Consciences of others. What else meant St. Peter to exhort Christians that they should have their conversation honest among the Gentiles? Or as St. Paul so frequently and earnestly to fall upon the point of Scandal? Or to be so careful in his own person, to provide things honest, not only in the sight of God, but in the sight of men also? Or to stir up others to good things by arguments drawn as well from Praise as Virtue, from Fame as Conscience? As you shall find them mixedly thrown together in the heap, ( Phil. 4.) Finally Brethren, saith he, whatsoever things are true, (that's taken from Conscience;) whatsoever things are honest, (that from Fame;) whatsoever things are just, whatsever things are pure, (those from Conscience again;) whatsoever things are lovely, whatsoever things are of good report, (those again from Fame:) think on these things &c. To say then, as sometimes we do, when we are told that such or such doings will be little to our credit; That other men are not to be judges of our Consciences, but we stand or fall to our own Master, and if we do otherwise than well, it is we (not they ) that must answer for it, &c. I say, these are no good answers. If men were of St. Augustine 's mind, in his Book De bono viduitatis (if that book be his) they would not give them the hearing, Non audiendi sunt, &c. It is confessed even by Heathens, that, for a man wholly to disregard what estimation others have of him, is not only arrogancy and cruelty, but stupidity too.
32. Lastly, Since a good Name is a thing so precious; it should be the great care of everyone of us (next the care of our Souls ) to keep that unstained: that so we may be blameless as well as harmless, carrying ourselves as the Sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scandalous behavior will render our names unsavory; as dead flies cause the Ointment of an Apothecary to send forth a stinking savor. Apothecaries we see are very choice over their precious Confections therefore, to preserve them from taint and putrefaction, Shall not a Christian be as wise and chary in his generation, as a shop keeper in his; to keep the Ointment of his good Name from stench and rottenness, which is so incomparably more precious than the others are? Truly I see not why every honest godly man, should not strive as earnestly, and with as good hope, to have every man's good word, as he should to live in peace with every man. You well know, what the Apostle saith for that ( Rom. 12.) If it be possible, so much as in you lieth, have peace with all men. That is not solely in our own power, nay it is a thing scarce possible, else the If were needless:) so is this too. But yet somewhat we may do towards it, and possibly by our good endeavors obtain it in a competent measure, (else the Exhortation were bootless: ) and so we may do in this too.
33. To excite our care the more hereunto; (although the Excellency of the thing itself, whereof we have spoken so much already, might alone suffice, if it were seriously considered:) yet consider farther. First, That the preservation of our good Names is a duty which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is the very Law of God ) we are obliged unto. God hath engrafted in our Nature, as a spur to virtuous and laudable actions, an appetency and praise of glory: and expecteth that we should make use of it accordingly, so far as it may be servient to those ends for which he gave it, and so as it be withal subservient to his glory that gave it. And the Law of Charity binding us to honor all men, and to preserve the just Reputation of our meanest Neighbor; must consequently bind us to do ourselves right in the point of honor: forasmuch as we also, as men, are included in that generality. Yea, and that à fortiori too; inasmuch as the duty of Charity to be performed to ourselves, is to be the rule and measure of that Charity which we owe to our Neighbor:
34. Consider secondly, (as but now I touched) that it is partly in our own power, what other men shall speak and think of us. Not that we are Lord's either of their tongues or thoughts, (for men generally, and wicked men especially challenge a property in these two things, as absolute Lord's within themselves: Our tongues are our own, say they: and Thought is free. ) But that we may, if we behave ourselves with godly discretion, win good report, even from those that in their hearts wish no good to us; or at least put such a muzzle upon their tongues, that whereas they would with all their hearts speak evil of us as of evil doers, they shall not dare for shame to accuse our good conversation in Christ For who is he that will harm you, saith St. Peter, if ye be followers of that which is good? As if he had said, Men that have any shame left in them, will not lightly offer to do you any harm, or to say any harm by you, unless by some miscarriage or other of your own you give them the advantage. The o • d saying, that every man is Fortunae suae faber, and so Famae too, is not altogether without truth and reason. For seldom doth a man miscarry in the success of his affairs in the World, or labor of an ill name: but where himself by some sinful infirmity or negligence, some rashness, credulity, indiscretion, or other oversight, hath made a way open for it. This I note the rather, because it falleth out not seldom to be the fate or fault of very good men, by assed too much by self-love and partiality, to impute such crosses and disgraces as they sometimes meet withal, wholly to the injuries of wicked men; which if they would search narrowly at home, they might perhaps find reason enough sometimes to impute (at least in part) unto themselves. When, by busy intermeddling where they need not; by their heat, violence and intemperance of spirit in setting on those things they would fain have done, or opposing those things they would fain hinder; by their too much stiffness or peremptoriness either way concerning the use of indifferent things, without due consideration of times, places, persons & other circumstances: by partaking with those they think well of so far as to the justifying of their very Errors and Exorbitances, and denying on the other side to such as are not of their own way such fair and just respects, as to men of their condition are in common civility due; or by some other like Partialities and Excesses, they provoke opposition against themselves, their persons and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them some displeasure or disgrace.
35. That it may be otherwise, and better with you, Beloved, ponder well, I beseech you, what our Solomon wrote long since, Prov. 19. The foolishness of man perverteth his way, and his heart fretteth against the Lord; or, which cometh to one, against such persons as the Lord is pleased to make use of as his rods wherewith to give him due correction. Neither cast off this care of your good Names, by any pretensions of impossibility: which is another Topic of Sophistry wherewith Satan teaches us to cheat ourselves. It is indeed, and I confess it, something a hard thing, and not simply 〈 in non-Latin alphabet 〉 , to have every man's good word: but I may not yield it impossible. Demetrius hath good report of all men, and of the truth itself, saith St. John. Do you what in you lieth towards it, and if then men will yet be unjust, and speak evil of you undeservedly, you have your comforts in God and in Christ; and some comfort also in the testimony of your own hearts, that you have faithfully done what was to be done on your part to prevent it, and by walking honestly and wisely, to cut off occasion from them that seek occasion. But so far as you have been wanting to yourselves in doing your part; so much you take off, both from their blame, and from your own comfort. It concerneth you to have a great care of preserving your good Names, because by your care you may do much in it.
36. Consider thirdly, that a good Name is far easier kept than recovered. Men that have had losses in sundry kinds, have in time had some reparations. Sampson's locks were shorn of, but grew again: Job's Goods and Cattle driven, but restored again: the Widows Child dead, but revived again: the Sheep and the Groat in the Parable lost, but found again. But the good Name once lost, the loss is little better than desperate. He had need be a good Gamester they say, (and to have very good fortune too) that is to play an After-game of Reputation. The shipwreck of a good Name, though in most, and the most considerable respects, it be incomparably less, yet in this one circumstance it is in some sort even greater than the shipwreck of a good Conscience. The loss there may be recovered again by Repentance, which is tabula secunda post naufragium: as in Act. 27. some on boards & some on broken pieces of the ship, got all safe to Land: But when our good Names are shipwrecked, all is so shattered in pieces, that it will be hard to find so much as a board or plank to bring us ashore. And the Reason of the difference is manifest, which is this. When we have made shipwreck of our Consciences, we fall into the hands of God: whose Mercies are great, and his Compassions fail not; and who, if we timely and unfeignedly repent, is both able and willing to restore us. But when we make shipwreck of our good Names, we fall into the hands of men, whose bowels are narrow, their tenderest Mercies cruel, and their Charity too weak and faint to raise up our Credit again after it is once ruined. I have sometimes in my private thoughts likened a flaw in the Conscience, and a flaw in the good Name, to the breaking of a bone in the body, and the breaking of a Crystal Glass, or China dish, at the Table. In the mischance there is no comparison: a man had better break twenty glasses or dishes at his Table, than one bone in his body. And so a man had better receive twenty wounds in his good Name, than but a single raze in his Conscience. But yet here the recovery is easier than there. A broken bone may be set again, and every splinter put in his due place: and if it be skillfully handled in the setting, and duly tended after, it may in short time knit as firm again as ever it was, yea and (as it is said) firmer than ever, so as it will break anywhere else sooner than there. But as for the shivers of a broken Glass or Earthen Dish, no art can piece them so as they shall be either sightly or serviceable: they will not abide the file nor the hammer; neither solder nor glue; nor other cement will fasten them handsomely together. The application is obvious to every understanding, and therefore I shall spare it. If Simon be once a Leper, the name will stick by him, when the disease hath left him. Let him be cleansed from his Leprosy never so perfectly, yet he will be called and known by the name of Simon the Leper to his dying day. Envious and malicious persons apprehend the truth hereof but too well: one of whose Aphorisms it is, (and they practice accordingly) Calumniare, fortiter, aliquid adhaerebit: Come and let us smite with the tongue; and be sure to smite deep enough: and then, though the grief may be cured, and perhaps the skin grow over again: 'tis odds but he will carry some mark or print of it to his grave. It should make us very careful to preserve our Names from foul aspersions; because the stains will not easily (if at all) be scoured off again.
37. But how may that be effectually done, may some say? Absolutely to secure ourselves from false Aspersions, truly it is not in your power, and therefore I can prescribe no course to prevent it. If Malice or Envy be minded to throw them on, there is no help for it but patience. But so far as dependeth upon ourselves, and the likeliest way withal to counter-work the uncharitableness of others (to give you a very general answer) is: By eschewing evil and doing good, by walking warily and circumspectly; by living soberly, righteously and godly in this present World. Praise is the reward of Virtue as you heard: and the foundation of a good name is a good life. If any man desire yet more particular directions, as namely what kinds of Actions are especially to be practiced, and what kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following; which I shall but briefly point at, the time not suffering me to insist.
38. First, let him look well to his particular calling, and the duties that belong to him in it; bestirring himself with all diligence and faithfulness, and carrying himself uprightly and conscionably therein, and be sure to keep himself within the proper bounds thereof. This Rule is given us, 1 Thes. 4. That you study to be quiet, and to do your own business; Why so? That ye may walk honestly towards them that are without.
39. Secondly, Let him carry himself lowly, dutifully, and respectfully to all his Superiors and Betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the Aged, and to all others agreeably to their respective conditions and relations. And this Rule we have, as in other places, so in 1 Pet. 2, Honor all men, be subject even to your froward Masters, submit to the King as supreme, and to Governors sent of him, &c. Why? For so is the will of God that with well doing you may put to silence the ignorance of foolish men.
40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian Liberty, and the use of indifferent things. Not standing always upon the utmost of what he may, or what he may not do; but yielding much from his own liberty for his brothers sake: considering as well, what (as the case presently standeth) is expedient for him to do in relation to others, as what is simply and in itself lawful to be done. St. Paul giveth us the rule ( Rom. 14.) If thy Brother be grieved with thy meat, now walkest thou not charitably, &c. Let not your good be evil spoken of.
41. Fourthly, Let him be mild, gentle, a lover and maintainer of Peace and Concord: not violent, or boisterous, or peremptory either in his Opinions or Courses: but readier to compose, than to kindle quarrels; and to qualify, than to exasperate differences. This Rule we have ( Phil. 2.) Do all things without murmurings and disputings. And why so? That you may be blameless and harmless, and without rebuke.
42. Fifthly, Let him be Liberal and merciful, willing to communicate the good things that God hath lent him for the comfort & supply of those that stand in need. This Rule I gather out of Psal. 112. The righteous shall be had in an everlasting remembrance. He hath dispersed abroad, he hath given to the poor: His righteousness shall endure forever: his horn also shall be exalted with honor.
43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Josiah in Ecclesiasticus; Like the composition of the perfume made by the Art of the Apothecary: sweet as honey (in the mouths of all that speak of him) and as music at a banquet of Wine (in the Ears of all that hear of him.) Or if it be the good pleasure of God, for the trial of his faith, and exercise of his patience, to suffer men to revile him, and to speak all manner of Evil against him falsely in this World: it shall be abundantly recompensed him in the increase of his reward in heaven, at the last great day, when every man (whose name shall be found written in the book of life ) shall have praise of God, and of his holy Angels, and of all good men.
AD AULAM.
The Second Sermon.
WHITEHALL, November 1632.
Prov. XVI. 7.
1. T HE words contain two blessed fruits of a gracious conversation: the one more immediate and direct, Acceptance with God: the other more remote and by consequence from the former, Peace with men. Or, if you will, a Duty, and the Benefit of it: and these two coupled together (as they seldom go single) in one conditional Proposition consisting of an Antecedent and a Consequent: wherein we have God's part and ours. Our part lieth in the Antecedent: wherein is supposed a Duty, which God expecteth from us ex Debito; and that is to frame our ways so as to please the Lord. God's part lieth in the Consequent: wherein the benefit is expressed, which (when we have performed the Duty ) we may comfortably expect from him ex promisso; and that is, to have our Enemies to be at peace with us. The Antecedent in those former words ( when a man's ways please the Lord: ) The Consequent in these latter ( He maketh even his Enemies to be at peace with him ). Of the Antecedent first; wherein three things are observable: The Subject, the Act, and the Object. The Subject, A man's ways: The Act, Pleasing: The Object, The Lord. Each of which are first to be opened apart, for the clearer understanding of the words: and then to be laid together again, for the better enforcement of the thing contained therein, [ When a man's ways please the Lord. ]
2. A man's ways: ] That is the Subject. A man's whole carriage in the course of his life, with all his thoughts, speeches, and actions, whether good or bad, are by an usual Metaphor in the Scriptures called, The ways of a man. And of these Ways Solomon speaketh, rather than of his person. Because it is possible, the Lord may graciously accept some man's person, and yet take just exception at some of his Ways. 1. For thus it is; when a man walketh in the beaten track of the World, without ever turning his feet into God's Testimonies; neither that man nor his ways can please the Lord. 2. Again, When a man walketh conscionably and constantly in the good ways of God, without turning aside, either on the right hand, or on the left; both that man and his ways are pleasing unto God. 3. But 〈1 page duplicate〉 〈1 page duplicate〉 then again thirdly, when a man in the more constant course of his life walketh uprightly, and in a right way, but yet in some few particularities treadeth awry; (either failing in his judgment; or transported with passion; or drawn on by the example or persuasion of others; or miscarrying through his own negligence, incogitancie or other subreption; or overcome by the strength of some prevalent temptation; or from what other cause soever it may proceed:) I say, when a man thus walking with God in the main, hath yet these out-steppings and deviations upon the bye, (neither acted presumptuously, nor issuing from a heart habitually evil: ) although the person of such a man may still be accepted with God in Christ, and his ways also be well-pleasing unto God, in regard of the main bent thereof; yet in regard of such his sinful deviations, those particular passages in his ways do not at all please, but rather highly displease, the Sacred Majesty of God.
3. That for the Subject. The Act is, Pleasing: and Pleasing hath reference to Acceptation. Wherein the Endeavor is one thing, and the Event another. For: tuitum est placere, we use to say. A man may have a full intention, and do his best endeavor to please, and yet fail of his end: the Event not answering his Expectation. Which is most apparent when we have to deal with men. For not only men's dispositions are various one from another, and so there is no possibility of pleasing all: because what would please one man, perhaps will not please another. But even the same man is not alike disposed at all times, and so there can be no certainty of pleasing any; Because what would please him at one time, perhaps will not please him at another. Now in propriety of speech, to please signifieth rather the Event in finding acceptance, than the Endeavor in seeking it. But when it undergoeth a moral Consideration, it is quite contrary: Then it import • h not so much the Event (which being not in our power, ought not to be imputed to us, either to our praise, or dispraise, as the Intention and Endeavor. So as he may besaid to please in a moral sense, that doth his best endeavor to please, however he speed. As S. Paul saith of himself, that he pleased all men in all things: which in the event doubtless he neither did. (for we know he had many Adversaries: ) neither could do, the thing itself being altogether impossible. But he did it in his intention and endeavor, as he sundry times expoundeth himself. If it be demanded whether of the two is rather meant in the Text: I answer, both are meant; the Endeavor principally, and consequently also the Event. For by reason of God's goodness and unchangeableness, there may be a good assurance of the Event, where the desire of pleasing is unfeigned, and the Endeavor faithful. As it was told Cain in Genesis: If thou doest well, shalt thou not be accepted? We may do well and not find Acceptance with men: But was there ever anything in the World well done, and the Lord accepted it not? That for the Act, Pleasing.
4. But Act us distinguuntur secundum Objecta. Whatsoever the ways are, it is a part of every man's intention to please howsoever: it is the Object especially that maketh the difference. All men strive to please: but some to please themselves, some to please other men, and some few to please the Lord. There be that regard not either the displeasure of God or man, so they may but please themselves, 〈 in non-Latin alphabet 〉 in S. Peters word: it signifieth as much as Self-pleasers: Translations have well rendered it self willed; men that will have their own way in everything, that will speak their pleasure of every man, that will say what they list, and do what they list, let who will take offense at it. S. Peter in the same place where he hath given us the Name, hath also given us part of their Character. Presumptuous are they, saith he, and they are not afraid to speak evil of dignities. For commonly you may observe it, they that love to please themselves, seldom please themselves better, than when they have with most petulancy of spleen vented their disaffection towards them that are in authority. Which for the most part proceedeth from an over-weaning conceit they have of their own either wisdom or wit: although in S. Augustine 's judgment, they are quite devoid of both; whose censure of them is sharp, Valdo stulto homini placet, qui sibi placet: He that casteth to please himself, casteth to please a very fool. Nor are they only void of wisdom in his, but in S. Paul 's judgment also of Christianity; who voucheth against them Christ's Example; For even Christ pleased not himself, Rom. 15.
5. Beside S. Peter 's 〈 in non-Latin alphabet 〉 , these Self-pleasers; there are also S. Paul 's 〈 in non-Latin alphabet 〉 Men-pleasers. And what, is that a fault too? To please other men out of a Christian indulgence, by condescending to their weakness, and gratifying them in the exercise of that liberty and power we have in things of indifferent nature; is so far from being a fault, that it is rather a commendable Office of Christian Charity, which every man ought to practice. Let everyone of us please his neighbor for his good unto edification, but that must be only in lawful things, and so far forth as may tend to Edification, and subordinately to a greater care of pleasing God in the first place. But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their sins, or advancing their designs in anything that may offend God; then are we 〈 in non-Latin alphabet 〉 Men-pleasers in an evil sense, and our ways will not please the Lord. S. Paul, who in one place professeth menpleasing even as I please all men in all things ) taking it in the better sense; protesteth against it as much in another place ( If I yet pleased men, I should not be the servant of Christ; ) taking it in the worse sense.
6. To draw to a Head then; We may please ourselves, and we should seek to please our brethren, where these may be done, and the Lord pleased withal: But when the same ways will not please all, we ought not to be careful to satisfy others in their unreasonable Expectances, much less ourselves in our own inordinate Appetites; but disregarding both ourselves and them, bend all our studies and endeavors to this one point, how we may approve our hearts and our ways unto the Lord: that is, to God the only Lord, and our Lord Jesus Christ. God and Christ must be in the final resolution, the sole Object of our pleasing. Which is the substance of the whole words of the Antecedent laid together, which we have hitherto considered apart, and cometh now to be handled. The handling whereof we shall dispatch in three Enquiries, whereof two concern the Endeavor, and one the Event. For it may be demanded first, what necessity of pleasing God? And if it be needful, then secondly, how and by what means it may be done? And both these belong to the Endeavor: and then it may be demanded thirdly, concerning the Event, upon what ground it is that any of our endeavors should please God? Of which in their order.
7. First, That we should endeavor so to walk as to please God. The Apostle needed not to have prayed so earnestly as he doth, Col. 1. and that without ceasing; neither to have adjured us so deeply as he doth, 1 Thess. 4. even by the Lord Jesus; if it did not both well become us in point of Duty, and also much concern us in point of Wisdom so to do. First, It is a Duty whereunto we stand bound by many Obligations. He is our Master, our Captain, our Father, our King. Every of which respects layeth a several necessity upon us of doing our endeavor to please him: if at least there be in us any care to discharge with faithfulness, and as we ought the parts of Servants, of Soldiers, of Sons, of Subjects.
8. First, He is our Master, [ Ye call me Lord and Master, and ye say well, for so I am ] and we are his servants, O Lord I am thy servant, I am thy servant and the son of thy Handmaid. And he is no honest servant that will not strive to please his Master, [ Exhort servants to obey their own Masters, and to please them well in all things, Tit. 2.] Next he is our Captain, It became him to make the Captain of their salvation perfect ] and we are his Soldiers, [ Thou therefore endure hardness, as a good Soldier of Jesus Christ, saith Saint Paul to Timothy. ] We received our Prest. money, and book'd our Names to serve in his Wars, when we bound ourselves by Solemn Vow, and took the Sacrament upon it in our Baptism, manfully to fight under his Banner, against Sin, the World, and the Devil, and to continue his faithful Soldiers unto our lives end. And he is no generous Soldier that will not strive to please his General. [ No man that warreth entangleth himself in the Affairs of this life, that he may please him that hath chosen him to be a Soldier, 2 Tim. 2.] Thirdly, He is our Father, and we his Children, [ I will be a Father to you, and ye shall be my Sons and Daughters, saith the Lord Almighty: ] and when we would have anything of him, we readily bespeak him by the name of Father, and that by his own direction, saying, Our Father which art in Heaven. And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau 's Impieties, whom the Scripture hath branded as a Profane Person, that he grieved, and displeased his parents in the choice of his Wives. [ If I be a Father, where is mine honor? Mal. 1.] Lastly, He is our King. [ The Lord is a great God, and a great King above all God's; ] and we are his Subjects, [ his people and the Sheep of his Pasture ] and he is no Loyal Subject that will not strive to please his Lawful Sovereign. That form of speech ( if it please the King ) so frequent in the mouth of Nehemiah, was no affected strain of Courtship, but a just expression of Duty: otherwise that religious man would never have used it.
9. And yet there may be a time wherein all those Obligations may cease, of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that lawfully we may not: we must disobey, though we displease. Only be we sure that to color an evil disobedience, we do not pretend an unlawfulness where there is none. But we can have no color of plea for refusing to do the pleasure of our heavenly Lord and Master in anything whatsoever; inasmuch as we are sure nothing will please him, but what is just and right. With what a forehead then can any of us challenge from him either Wages as Servants, or Stipends as Soldiers, or Provision as Sons, or Protection as Subjects; if we be not careful in every respect to frame ourselves in such sort as to please him? You see it is our Duty so to do.
10. Yea, and our Wisdom too: in respect of the great benefits we shall reap thereby. There is one great benefit expressed in the Text; If we please the Lord, He will make our Enemies to be at peace with us: of which more anon. The Scriptures mention many other, out of which number I propose but these three. First, if we please him, he will preserve us from sinful temptations. Solomon, Eccl. 7. speaking of the strange woman, whose heart is as Nets and Snares, and her hands as bands, saith that whoso pleaseth the Lord shall escape from her, but the sinner shall be taken by her. He that displeaseth God by walking in the by-paths of sin, God shall withhold his grace from him, and he shall be tempted and foiled: but whoso pleaseth God by walking in his holy ways, God shall so assist him with his grace, that when he is tempted, he shall escape. And that is a very great benefit. Secondly, If we please him, he will hear our Prayers, and grant our Petitions in whatsoever we ask; if what we ask be agreeable to his will, and expedient for our good: ( whatsoever we ask, we know we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. ) And that is another very great benefit. Thirdly, If we please him in the mean time, he will in the end translate us into his heavenly Kingdom: whereof he hath given us assurance in the person of Enoch; Whom God translated that he should not see death, because before his translation he had this testimony that he pleased God. And this is the greatest benefit that can be imagined.
11. Go then wretched man, that hast not cared to displease the immortal God, for the pleasing of thyself, or of some other mortal man; cast up thy Bills, examine thy Accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou mightest have been at peace. 2. Thou hast exposed thyself for a prey to those temptations, from which thou mightest have escaped. 3. Thou hast blocked up the passage against thine own Prayers, that they cannot have access before the Throne of grace. 4. Thou hast utterly debarred thyself from ever entering into the Kingdom of glory. All this thou hast lost, not now to be regained, save only by bewailing the time past, that thou hast not sought to please him better heretofore: and by redeeming the time to come, in seeking to please him better hereafter.
12. Which how and by what means it may best be done, is our next Enquiry. Wherein to give you a general and easy direction, without descending into particulars, these two things will do it, Likeness and Obedience. For the first, Similis Simili is a common saying, and common experience proveth it true: Likeness ever breedeth liking. As men we see are best pleased everyone with such notions and expressions, as sort best with their own fancies, and with such companions as are of their own temper. So good Soldiers are best pleased with those that are valiant, like themselves: and good Wits with those that are facetious, like themsel •• s: and good Scholars with those that are judicious, like themselves: and accordingly it is with all other sorts of men in their kinds. Yea, of so great moment is likeness unto complacency; as that two men, if they be of different dispositions, as it may be the one of a quick, stirring and active; the other of a slow, remiss, and suffering spirit; or it may be the one of an open, free and pleasant conversation; the other of a sad, close, and reserved temper: although they may be honest and holy men both; yet I say two such men will take little pleasure either in the company of the other, as experience also showeth. Oderunt hilarem tristes, &c.
13. Now a wicked man is altogether unlike God, both in his inward Affections, and in his outward Conversation. He loveth the ways of sin, which God hateth: and hateth to be reformed, which God requireth. He speaketh well of evil men, as the covetous, and others whom God abhorreth; and casteth out their names as evil, in whom God delighteth. Is it possible that God who is light should take pleasure in him that is nothing but darkness? And God, who is a Spirit, in him who is nothing but flesh? And God, who is Love, in him who is nothing but rancor, and malice, and uncharitableness? And God, who is righteous in all his ways, and holy in all his works, a just, a merciful, a bountiful God: in him who is altogether unclean, or unjust, or cruel, or covetous? It cannot be.
14. But then as for the Godly, no marvel if both their persons and ways be well pleasing unto God; being that both their persons are inwardly renewed after his Image, and their ways also outwardly framed after his Example. They love what he loveth, hate what he hateth in the Affections of their hearts; and they are followers of God as dear children in the conversation of their lives. They desire and endeavor to be holy as he is holy; perfect as he is perfect; and merciful as he their heavenly Father is merciful. And as earthly Parents, though they love all their Children well, yet commonly love those best that are likest themselves: so our heavenly Father is well pleased with all his Children, because they are indeed all like him; but best pleased with those that nearliest resemble him. The more we grow in likeness to him, the more shall we grow also in liking with him.
15. The other thing wherewith to please God, is our Obedience, when he beholdeth in our ways a proof of our willing and cheerful subjection to his most righteous Commands. All Superiors are best pleased with those that owe them service, when they find them most pliable to their Wills, and most careful to observe what is given them in charge: neither are ever so much, or so justly displeased with them, as when they see them to slack their own Obedience, and slight their Commands. Do you think the Centurion could have been pleased with those he had under him, if when he said to one Come, he should have gone the other way? And to another Go, he should have stood still? And to another, Do this, he should have left that undone, and done the quite contrary? Obedience is a thing wherein God more delighteth than in Sacrifice, and the keeping of the Commandment will please him better than a Bullock that hath horns and hoofs. The Apostle giveth this very reason, in Rom. 8. why they that are in the flesh (carnal and worldly men) cannot please God, even because the carnal mind is not subject to the Law of God, neither indeed can be, so long as it continueth carnal. Intimating, that if it could be subject, it could not choose but please.
16. Great therefore is the vanity of those men, who think to gain and to hold the favor of God by the outward performances of Fasting, Prayer, Almsdeeds, hearing God's Word, receiving the Holy Sacrament, and the like; (just as the hypocritical Jews of old did by Sacrifices and Oblations: ) when as all the while their hearts are rotten, and their conversation base. But let not any of us deceive ourselves with vain confidences. For as the Lord of old often cried down Sacrifices by his Prophets, though they were in those times a necessary and principal part of that holy worship which himself had prescribed: so no doubt he will now reject these outside services, though otherwise and in themselves excellent d • ties in their kinds; if there be no more in them but mere outside. And they are no better where there is not withal a conscience made of Obedience. The Lord who weigheth the spirits, (as it is a little before in this Chapter) and searcheth the hearts and reins; seeth the falseness of our spirits; and observeth every prevaricating step both of our hearts and lives. There is no dallying therefore with him: either let us set our hearts and our faces aright, and make straight steps to our feet, or our ways will not please the Lord. Deus non volens iniquitatem, he is a God that hath no pleasure in wickedness, Psal. 5.
17. We have hitherto inquired into the Reasons why we should endeavor to please the Lord: and into the means how it may best be done. There remains yet a third Enquiry, which concerneth the success or the Event; and that is, how it cometh about, that such poor things as our best Endeavors are, should so far find acceptance with the Lord as to please him. Likeness indeed will please, and Obedience will please: But then it should be such a likeness, as will hold at least some tolerable proportion with the Exemplar; such Obedience, as will punctually answer the Command: and such is not ours. True it is, if the Lord should look upon our very best Endeavors as they come from us, and respect us but according to our merit; he might find in every step we tread, just matter of offense, in none of acceptance. If he should mark what is done amiss, and be extreme in it, no flesh living could be able to please him. It must be therefore upon other and better grounds than any desert in us, or in our ways, that God is graciously pleased to accept either of us or them. The Apostle hath discovered two of those grounds, and joined them both together in a short passage in Heb. 13. ( Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through Jesus Christ. ) Implying that our good works are pleasing unto him upon these two grounds: First, Because he worketh them in us: Secondly, Because he looketh upon us and them in Christ.
18. First, Because he worketh them in us. As we see most men take pleasure in the Rooms of their own contriving, in the Engines and Manufactures of their own devising, in the Fruits of those Trees which themselves have planted. Now the crooked ways of evil men, that walk according to the course of the World, are indeed the Works of the Devil; he is the spirit that worketh in the children of disobedience, Eph. 2. such works therefore may please the Devil, whose they are: But it is not possible they should please God who sent his Son into the World, on purpose to destroy the Works of the Devil. And as for those strayings also and outsteppings, whereof God's faithfullest servants are now and then guilty, although they be not the Works of the Devil (for he hath not now so much power over them as to work in them ) yet are they still the Works of the flesh, as they are called, Gal. 5. Such works therefore may be pleasing to the flesh, whose they are: but they are so far from being pleasing unto God, that they rather grieve his holy Spirit. The works then that must please God, are such as himself hath wrought in us, by that his holy Spirit; which are therefore called the fruits of the Spirit in the same Gal. 5. As it is said by the Prophet ( O Lord, thou wilt ordain peace for us, for thou also hast wrought all our works in us. ) And again in the Psalm, ( The Lord ordereth a good man's ways, and maketh them acceptable unto himself ) they are therefore acceptable unto him, because they are ordered by him.
19. That is one ground. The other is because God looketh not upon us as we are in ourselves, neither dealeth with us according to the rigor of a legal Covenant: but he beholdeth us 〈 in non-Latin alphabet 〉 , in the face of his beloved One, even Jesus Christ his only Son, and as under a Covenant of Grace. He is his beloved Son, in whom alone he is well pleased for his own sake; and in whom, and for whose sake alone it is, if at any time he be well pleased with any of us, or with any of our Ways. For being by him, and through faith in his Name, made the children of God by adoption and grace, he is now pleased with us, as a loving Father is with his beloved Child. As a loving Father taketh in good part the willing Endeavors of his Child, to do whatsoever he appointeth him, though his performances be very small: So the Lord is graciously pleased to accept of us, and our weak services, according to that willingness we have, and not according to that exactness we want: not weighing our merits, but pard • ning our offenses, and passing by our imperfections, as our loving Father in Jesus Christ. That is the other ground.
20. And we doubt not, but the acceptance we find with God upon these two grounds, if seasonably applied, will sustain the soul of everyone that truly feareth God, with strong comfort, against two great and common discouragements, whereunto he may be subject: arising the one from the sense of men's displeasure; the other from the conscience of his own imperfections. Sometimes God and his own heart condemn him not, and yet the World doth; and that troubleth him: Sometimes God and the World condemn him not, and yet his own heart doth; and that troubleth him more. If at any time it be either thus or so with any of us, let us remember but thus much, and we shall find comfort in it; that although we can neither please other men at all, nor ourselves sufficiently; yet our Works may for all that be graciously accepted by our good God, and so our ways may please the Lord.
21. But I forbear the amplification of these comforts: that I may proceed from the Antecedent in those former words ( when a man's ways please the Lord ) of which I have spoken hitherto; unto the Consequent in the remaining words ( he maketh even his Enemies to be at peace with him. ) Wherein also, as in the former part, we have three things observable. The Persons, the Effect, the Author. The Persons, a man's Enemies; the Effect, Peace; the Author, the Lord. (He maketh a man's Enemies to be at peace with him.) The words being of an easy understanding, will therefore need the less opening. Only thus much briefly. First for the Persons, they that wish him ill, or seek to do him Harm in his Person, Estate or good Name, they are a man's Enemies. And Solomon here supposeth it possible, that a man whose Ways please the Lord, may yet have Enemies: Nay, it is scarce possible it should be otherwise; Inimici Domestici, rather than fail, Satan will stir him up Enemies out of his own house. 2. And these Enemies are then said to be at peace with him (which is the Effect ) when either there is a change wrought in their Affections, so as they now begin to bear him less ill-will than formerly they have done; or when at least-wise their evil Affections towards him are so bridled, or their power so restrained, as not to break out into open hostility, but (whatsoever their thoughts are within ) to carry themselves fairly and peaceably towards him outwardly; so as he is at a kind of peace with them, or howsoever sustaineth no harm by them. Either of which when it is done, it is thirdly, Mutatio dextrae excelsi, it is merely the Lord's doing, and it may well be marvelous in our Eyes; It is he that maketh a man's Enemies to be at peace with him.
22. The scope of the whole words is to instruct us, that the fairest and likeliest way for us to procure peace with men, is to order our ways so as to please the Lord. You shall therefore find the favor of God, and the favor of men often joined together in the Scriptures, as if the one were (and so usually it is) a consequent of the other. So it is said of our blessed Savior ( Luke 2.) that he increased in favor with God and men. My son, let not mercy and truth forsake thee, &c. so shalt thou find favor and good understanding in the sight of God and man, saith our Solomon, Prov. 3. And S. Paul, Rom. 14. ( He that in these things serveth Christ, is acceptable to God, and approved of men. ) In all which places favor and acceptation with God goeth before: favor and approbation with men followeth after.
23. You may see the proof of it in the whole course of the Sacred Story: wherein the Lord's dealing with his own people in this kind is remarkable. When they started aside to walk after their own counsels, and displeased him, how he stirred them up enemies round about them; how he sold them into the hands of those that spoiled them; how he hardened the hearts of all those that contended with them, that they should not pity them. Again, on the other side, when they believed his Word, walked in his Ways, and pleased him, how he raised them up friends, how he made their Enemies to bow under them, how he inclined the hearts of Strangers and of Pagans to pity them. Instances are obvious, and therefore I omit them.
24. Of which Effect the first and principal cause is none other than the overruling hand of God, who not only disposeth of all outward things according to the good pleasure of his will, but hath also in his hands the hearts of all men, even of the greatest Kings, as the rivers of water, to turn them which way soever he will: as our Solomon speaketh at the 21. Chapter of this Book. The Original there is ( 〈 in non-Latin alphabet 〉 Palge majim ) as you would say, the divisions of waters. Which is not to be understood of the great Rivers, though the greatest of them all, even the wide and great Sea also is in the hands of God, to turn which way soever he will: (as he turned the waters of the Red Sea backwards to let his people go through, and then turned them forward again to overwhelm their enemies. ) But the Allusion there is clearly to the little trenches, whereby in those drier Eastern Countries, husbandmen used to derive water from some Fountain or Cistern to the several parts of their Gardens, for the better nourishing of their Herbs and Fruit-trees. Now you know when a Gardener hath cut many such trenches all over his Garden, with what ease he can turn the water out of any one into any other of those Channels: suffering it to run so long in one, as he thinketh good, and then stopping it thence, and deriving it into another, even as it pleaseth him, and as he seeth it most conducible for the necessities of his Garden: With much more ease can the Lord stop the current of any man's favor and affections in the course wherein it presently runneth, and turn it quite into another Channel: drying it up against one man, and deriving it upon another, even as it seemeth good in his sight, and as will best serve other his holy and just purposes; whether he intend to chastise his Children, or to comfort them, or to exercise any other part or passage of his blessed providence upon them. Thus he gave his people favor in the sight of the Egyptians, so as they lent them all their precious things at their departure, who but a little before had consulted the rooting out the whole generation of them. And thus after that in his just displeasure against them for their sins, he had given them over into captivity into their enemies hands: when he was pleased again with their Humiliations, he not only pitied them himself, according to the multitude of his mercies; but he turned the hatred of their Enemies also into compassion, and made all those that had led them away captives, to pity them, as it is in Psalm 160.
25. The Lord is a God of Power, and therefore can work such effects as he pleaseth for our peace without any apparent means on our parts. But being withal a God of order: for the most part therefore, and in the ordinary course of his providence, he worketh his own purposes by second Causes, and subordinate means. At least he hath so tied us to the use of probable means for the bringing about of what he hath promised, that although we ought to be persuaded he can, yet we may not presume he will work our good without our Endeavors. Now the subordinate means to be used on our part, without which we cannot reasonably expect that God should make our Enemies to be at peace with us; is our fair and amicable conversation with others. For who will harm you, if ye be followers of that which is good? saith St. Peter. As if he had said, so long as you carry yourselves graciously and wisely, if the hearts of your Enemies will not be so far wrought upon as to love and affect you; yet their mouths will be muzzled, and their hands • anacled from breaking out into any outrageous either terms or actions of open hostility: so as you shall enjoy your peace with them in some measure. Though they mean you no good, yet they shall do you no harm.
26. But it may be objected, both from Scripture and Experience, that sundry times when a man's Ways are right, and therefore pleasing unto God, his Enemies are nothing less, if not perhaps much more, enraged against him than formerly they were. Our Savior often foretold his Disciples, that they should be hated of all men for his sake. And David complaineth in Psal. 38. of some that were against him, eo nomine, and for that very reason, because he was a follower of that which was good. What a seeming distance is there between the Prophets and the Apostles speeches? Or else how may they be reconciled? Who is he that will harm you if you be followers of that which is good? saith the one: Yea, saith the other, there are some against me, even therefore, because I follow that which is good. As if by seeking to please God, he had rather lost his friends than gained his Enemies.
27. There are sundry Considerations that may be of good use to us in the present difficulty: As First, if God have not yet made our Enemies to be at peace with us, yet it may be he will do it hereafter: being no way bound to us, we may give him leave to take his own time. Non est vestrum nôsse, if it be not for us to know, much less is it for us to prescribe, the seasons which the Father hath kept in his own power. It is his Prerogative to appoint the times, it is our Duty to wait his leisure. It may be, ( secondly ) neither is it unlikely, that we do not 〈 in non-Latin alphabet 〉 , walk with an even foot, and by a straight line; But tread awry in something or other which displeaseth God; and for which he suffereth their enmity to continue. But it is more certain, ( thirdly ) that we please him, but imperfectly, and in part: even as those Graces wherewith we please him, are in us but imperfectly, and in part. And therefore no marvel, if our peace also be but imperfect, and in part. Possibly he will procure our peace more, when we please him better.
28. But where none of these, or the like Considerations will reach home; it will sufficiently clear the whole difficulty, to consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporal promises, are to be understood 〈 in non-Latin alphabet 〉 , not as universally, but as commonly true: Or (as some Divines express it) cum exceptione crucis, not absolutely and without all exception, but evermore, with this reservation, unless the Lord, in his infinite Wisdom, see cause why it should be good for us to have it otherwise. But this you shall ever observe withal, (and it infinitely magnifieth the goodness of our gracious Lord and God towards us;) that where he seeth it not good to give us that blessing in specie, which the Letter of the Promise seemeth to import; he yet giveth it us eminenter; that is to say, if not that, yet some other thing fully as good as that, and which he well knoweth (though perhaps we cannot yet apprehend it so) to be presently far better for us than that. Say he do not give us Wealth or Advancement, yet if he give us a contented mind without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was St. Paul 's Case;) yet if he supply us with a sufficiency of grace to encounter with it; is it not better? So in the present Case, if he do not presently make our Enemies to be at peace with us? yet if he teach us to profit by their Enmity, in exercising our faith and patience, in quickening us unto prayer, in furthering our humiliations, or increasing any other grace in us, is it not every way and incomparably better? Now will any wise man tax him with breach of Promise, who having promised a Pound of Silver, giveth a Talent of Gold? Or who can truly say, that that man is not so good as his Word, that is apparently much better than his Word?
29. From the Words thus cleared may be deduced many profitable Inferences, for our further instruction; but that the time will not suffer us to enlarge them. As first, We may hence know, what a blessed and desirable thing Peace is: not only that inward peace with God, and in our own breasts, which passeth all understanding: but even this outward peace with men. When the Holy Spirit of God here in the Text useth it as an especial strong inducement to quicken us up the rather to the performance of that with cheerfulness, which we are in Duty bound to perform howsoever, in seeking to please the Lord. We may learn hence ( secondly, ) if at any time we unfeignedly desire peace, by what course we may be likeliest to procure it. Preposterous is the course, which yet most of men take, when to make their Peace with mortal men, they hazard the disfavour of the Eternal God. The right and ready way is chalked out in the Text: First, to make our peace with God, by ordering our Ways so as to please him; and then to commit our Ways to his ordering, by leaving the whole success to him: and so doing it is not possible we should miscarry. Those that are now our Enemies, either he will turn their hearts towards us, so as to become our Friends, if he seeth that good for us; or else he will so curb and restrain them, that with all their Enmity they shall not be able to do us any harm, if he see that better for us; or if by his just sufferance they do us harm one way (and yet he will not suffer that neither, unless he see that absolutely best for us) it shall be recompensed to us by his good providence, in a far greater comfort another way. We may learn hence, ( Thirdly ) how hateful the practice is, and how wretched the condition of Make-bates, Tale-bearers, Whisperers, and all those that sow dissention among Brethren. Light and Darkness are not more contrary than are God's Ways and theirs. He is the Author of Peace, and lover of Concord: they are the Authors of Strife, and lovers of Discord. It is his Work to make a man's enemies to be at peace with him: It is their business to make a man's friends to be at odds with him. We may learn hence ( Fourthly, ) if at any time our Enemies grow to be at peace with us; to whom we owe it. Not to ourselves; it is a thing beyond our power or skill to win them: Much less, to them; whose Malice is stiff, and will not easily relent. But it is principally the Lord's own Work. He is the God of Peace, which maketh men to be of one mind in an house; it is he that causeth wars to cease in all the Earth, and that giveth unto his people the blessing of peace. And therefore the glory of it, and the thanks for it, belong to him alone.
30. But I willingly omit all further enlargement of these inferences, that I may somewhat the longer insist upon one other inference only, very needful to be considered of in these times; which is this. We may hence learn, ( Fifthly ) if at any time we want peace, probably to guess where the fault may partly be, and that by arguing from the Text thus. I read here, that when a man's ways please the Lord, he maketh his Enemies to be at peace with him: I find in mine no relenting, but an utter averseness from peace ( I am for peace, but when I speak to them thereof, they make them ready to battle: ) I have cause therefore to fear that all is not right with me: either my heart is not right, or my ways are not right: I will examine them both thoroughly, and search if I can see any way of wickedness in me, for which my God may be justly displeased with me, and for which he thus stiffneth mine Enemies still against me.
31. Thus to be jealous over ourselves with a godly jealousy, would not only work in us a due consideration of our ways, that so we might amend them, if there because: but would be also of right use to prevent two notable pieces of Sophistry, two egregious fallacies, wherewith thousands of us deceive ourselves. The former fallacy is, that we use many times, especially when our Enemies do us manifest wrong, to impute our sufferings wholly to their iniquity, whereof we should do wiselier to take some of the blame upon ourselves. Not at all to excuse them, whose proceedings are unjust, and for which they shall bear their own burdens: But to acquit the Lord's proceedings who still is just, even in those things wherein men are unjust. Their hearts, and tongues, and hands, are against us, only out of that 〈 in non-Latin alphabet 〉 that superfluity of maliciousness wherewith their naughty hearts abound, and for to serve their own cursed Ends; which is most unjust in them. But the Lord sundry times hardeneth their hearts, and whetteth their tongues, and strengtheneth their hands against us in such sort, to chasten us for some sinful Error, Neglect, or Lust in part still remaining in us unsubdued; which is most just in him.
32. For (as I touched in the beginning) a man's heart may be right in the main, and his Ways well-pleasing unto God in regard of the general bent and intention of them: and yet by wrying aside in someone or a few particulars, he may so offend the Lord, as that he may in his just displeasure for it, either raise him up new Enemies, or else continue the old ones. As a loving father that hath entertained a good opinion of his son, and is well pleased with his behavior in the generality of his carriage, because he seeth him in most things dutiful and towardly; may yet be so far displeased with him for some particular neglects, as not only to frown upon him, but to give him sharp correction also. Sic parvis componere magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an Experiment of it in David, with whom doubtless God was well pleased for the main course of his life: otherwise he had never received that singular testimony from his own mouth, that he was secundum cor; a man after his own heart; yet because he stepped aside, and that very foully in the matter of Uriah the Text saith, 2 Sam. 11. that the thing that David had done, displeased the, Lord: and that which followed upon it in the ensuing Chapter was, the Lord raised up Enemies against him for it out of his own house.
33. The other fallacy is, when we cherish in ourselves some sinful Errors, either in judgment or practice, as if they were the good ways of God, the rather for this, that we have Enemies, and meet with Opposition: as if the Enmity of men were an infallible mark of a right way. The Words of the Text ye see, seem rather to incline quite the other way. Indeed the very truth is, neither the favo •• or disfavour of men, neither their approving nor opposing, is any certain mark at all either of a good or of a bad way. Our Solomon hath delivered it positively (and we ought to believe him,) Eccl. 9. that no man knoweth either love or hatred, by all that is before them. It is an error therefore of dangerous consequence, to think that the enmity of the wicked is an undoubted mark either of truth or goodness. Not only for that it wanteth the Warrant of truth to support it, (which is common to it with all other Errors: ) but for two other especial reasons besides. The one is, because through blind self-love we are apt to dote upon our own opinions more than we ought. How confidently do some men boast out their own private fancies and unwarranted singularities, as if they were the holy ways of God. The other reason is, because through wretched uncharitableness we are apt to stretch the Title of the wicked further than we ought. How freely do some men condemn all that think or do otherwise than themselves, but especially that any way oppose their courses, as if they were the wicked of the World, and Persecutors of the godly!
34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometimes made against truth and goodness. Which opposition the Holy Ghost in such like places intended not to deliver as a mark of godliness; but rather to propose as an Antidote against Worldly fears and discouragements: That if in a way which we know upon other and impregnable Evidences to be certainly right, we meet with opposition; we should not be dismayed at it, as if some strange thing had befallen us, 〈 in non-Latin alphabet 〉 , Beloved, think it not strange, saith St. Peter (concerning all such trials as these are) as if some strange thing had happened: because it is a thing that at any time may and sometimes doth happen. But now to make such opposition a 〈 in non-Latin alphabet 〉 or mark whereby infallibly to judge of our ways whether they be right or no (as some out of the strength of their heat, or ignorance, have done) is to abuse the holy Scriptures, to pe • vert the meaning of the Holy Ghost, and to lead men into a maze of Uncertainty and Error. We had all of us need therefore to beware, that we do not like our own ways so much the better because we have Enemies: it is much safer for us to suspect lest there may be something in us otherwise than should be, for which the Lord suffereth us to have Enemies.
36. And now the God of grace and peace give us all grace to order our ways so as may be pleasing in his sight: and grant to everyone of us, First, perfect peace with him, and in our own consciences; and then such a measure of outward peace both public and private, with all our Enemies round about us, as shall seem good in his sight. And let the peace of God which passeth all understanding keep our hearts and minds in the knowledge and love of him, and of his Son Jesus Christ our Lord: And let the blessing of God Almighty, the Father, the Son, and the Holy Ghost be upon us, and upon all them that hear his word and keep it, at this present time and for evermore.
AD AULAM.
The Third Sermon.
NEWARK. 1633.
1 Pet. 2. 17.
W Hen the Apostles preached the Doctrine of Christian Liberty; a fit opportunity was ministered for Satan's Instruments to work their feats upon the new-converted Christians, false Teachers on the one side, and false Accusers on the other. For taking advantage from the very name of Liberty, the Enemies of their Souls were ready 〈 in non-Latin alphabet 〉 , to teach them under that pretence to despise their Governors: and no less ready the enemies of their Faith, 〈 in non-Latin alphabet 〉 to speak evil of them under that color, as persons licentious and ill-affected to Government. The Preventing of which, whether abuses or misconstructions of so wholesome a doctrine, caused the holy Apostles to touch so often, and to beat so much (as in their Writings they have done) upon the argument of Christian subjection and obedience: as a duty highly concerning all those upon whom the Name of Christ is called, both for their Consciences, and Credits sake, cheerfully to perform. If there be in them at all any care, either to discharge a good Conscience before God, or to preserve their own and the Gospels reputation before men: they must endeavor both to do the will of the most Wise God, and to put to silence the ignorance of foolish men, by submitting to every human Creature that the Lord hath set over them for his sake.
2. This I conceive to be the scope of that part of the Chapter whence the Text is taken: which I now stand not with farther curiosity to Analyze. Suffice it us to know, that in this seventeenth verse St. Peter shutteth up his general Exhortation concerning subjection to Superiors in four short Precepts or Aphorisms of Christian life. [ Honor all men. Love the Brotherhood. Fear God. Honor the King. ] Which four, though considerable also apart, and as each hath a complete sense within itself: may yet not unfitly be ranged, and that agreeably (as I conceive) to the Apostles intendment, into two Combinations. The two former into one as thus: Honor all men ] but not all men alike: you must be ready to do all offices of respect and love, as occasion serveth to every man; but yet you are to remember that your brethren in Christ may claim a nearer and deeper interest in your affections (and so in the exercise of your charity too) than they▪ that are without have any reason to do. Honor all men: but especially love the Brotherhood. The two latter also into one, thus: Fear God and the King, where the fear of the one will consist with the fear of the other. But where they are incompatible, hold fast to the fear of God howsoever: but even in that case, where you may not fear the King, you must yet do him all the honor otherwise that may be. Fear God, yet honor the King too.
3. We shall now hold us to the former Combination only: consisting of these two Precepts, Honor all men, love the Brotherhood. In either of which we may observe; First, the Duty, what it is: and then how that duty is either extended or limited in regard of the Object. The duties are, Honor and Love. The duty of Honor in the former Precept: tand that extended to every man. Honor all men. The duty of Love in the latter Precept: and that limited to the Brethren, Love the Brotherhood. Of which in their order: keeping the same method in both; even this, to consider first Quid nominis, then Quid Iuris, and lastly Quid facti. The first, by opening the Duty, and what we are to do: The next, by enquiring into the Obligation, and why we are so to do: The last, by examining our Performance, and whether we do therein as we ought to do or no. And first of the former Precept, Honor all men.
4. Honor properly, is an acknowledgment or ( ) testification of some excellency or other in the person honored: by some reverence or observance answerable thereunto. Thus we honor God above all, as being transcendently excellent: and thus we honor our Parents, our Princes, our betters, or superiors in any kind. And thus the word is clearly used in the last Precept of the four in this verse. Honor the King. But so to take it in this first Precept, would be subject to sundry difficulties and inconveniences: this especially above the rest, that the Scripture should here bind us to an impossible thing. Impossible, I say, not only ex hypothesi and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex natura rei, as implying a flat contradiction within itself. For honoring (in that notion) being the preferring of some before other some; we should be bound by this Text (were the word so to be understood) to prefer every man before every other man: which how it should be possible for us to do, is beyond the wit of man to imagine. For, to prefer all, is in truth to prefer none: and so the Apostles command to honor all men, shall be all one upon the point, as if he had directly forbidden us to honor any man. It is necessary therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon, and I omit) to take the word Honor in this place, in a signification somewhat looser and larger than the former: so as to import all that esteem or regard, be it more or less, which (either in • ustice or charity ) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable offices upon all emergent occasions as in proportion to any of the said respects can be reasonably expected. In which sense, it is a possible thing for us to honor, not only our Superiors, that are over us, or above us; but our Equals too that are in the same rank with us: yea even our inferiors also, that are below us, or under us.
5. And in this latitude you shall find the word Honor sometimes used in the Scriptures: though not so frequently as in the proper signification. You have one example of it, in the seventh verse of the next Chapter: where St. Peter enjoineth husbands to give honor to the Wife as to the weaker vessel. It was far from his meaning doubtless, that the husband should honor the wife with the honor properly so called, that of Reverence or Subjection: For that were to invert the right order of things, and to pervert God's Ordinance; who hath given man the preeminence, and commanded ( ) the woman to be in subjection. The woman therefore may not by any means ( ) 〈 in non-Latin alphabet 〉 , usurp authority over the man: but it is her duty to ( reverence her husband, and she must see that she do it. His meaning clearly is, that the husband should cherish the wife, as one that (though in some degree of inferiority, ) is yet his yoke-fellow; bearing with the weaknesses, whether of her Sex or Person, framing to her disposition, and yielding to her desires, as far as reason and wisdom will allow.
6. We have another example of the like use of the word, 1 Tim. 5. where St. Paul biddeth Timothy honor Widows that are Widows indeed. Timothy was a man of eminent rank in the Church of God, a Bishop; and that of no mean See, but of Ephesus a famous City, and the chief Metropolis of Asia: and the Widows he there speaketh of, were ( ) poor old women, such as in those times for the mean services they were to perform to the Saints, were called also Diaconissoe, and were therefore to be maintained out of the contributions of the Church, and the Common Stock. The parties being of such wide distance, it had been most unseemly for him to have given to them; but extreme and most ridiculous arrogancy in them to have expected from him, any honor properly so called; honor of reverence and subjection. But the honor he was to give them, was such as was meet for persons of that quality, especially in relation to their maintenance; that in the execution of his Pastoral charge, amongst his other cares, he should take care that those widows should be provided for in fitting sort; that so in the Province of Ephesus there might be no cause of such complaint, as had formerly been by the Grecians at Jerusalem Acts 6▪ that their widows were neglected in the daily ministration.
7. In like manner we are to understand the word Honor here in the Text: in such a notion as may include (together with the Honor properly so called, and due to Superiors only) all those fitting respects which are to be given to Equals and Inferiors also; which is a kind of honor too but more improperly so called. And then it falleth in, all one with that of St. Paul. Rom. 13. [ Render therefore to all their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. ] As if he had said, I would not any of you should be behind with any man in anything: but if you owe him any duty, perform it to the full. If any honor or respect in whatsoever kind or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with justice or in equity be demanded. So that we then fulfil this Precept of our Apostle, when we are careful to our utmost power and best understanding, to respect every man, whether Superior, Equal or Inferior (secundum gradum & meritum:) according to his place and desert. For those two are as it were the Standards, whereby to measure out to every man his proportion of Honor in this kind: That is to say, every man is to be honored and respected, according to the dignity of his place, whatsoever his deserts are; and according to the merit of his person, whatsoever his place and condition be.
8. It would be a tedious, indeed rather an endless task (and therefore I undertake it not,) to drive the general into its particulars: and to show what pe • uliar honors and respects are due to all estates of men, considered in their several ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter, so far as may concern himself, and those whom he may have occasion to converse withal: and it must be his resolution to give honor to every man accordingly; that is to say, neither more or less, but as near as he can understand (within a convenient latitude ) that which is justly his due. Yet let him take this withal, that where the case is doubtful, it is the safest course (lest self-love should incline him to be partial ) to pinch rather on his own part, than on his Neigbours, especially if his Superior; That is to say, rather to forego a good part of that honor, which he may think is due to himself, if he be not very sure of it, than to keep back any small part of that honor, which (for any good assurance he hath to the contrary) may fall due to his neighbor. Agreeably to the other Apostles advice, Rom. 12. that (not in taking, but) ( ) in giving honor we should go one before another.
9. Now we see, in the meaning of the words, both what duty we are to perform, and to whom. The Duty, Honor; and that to all men: and all this but Quid nominis. It may next be demanded, Quid Iuris: upon what tie we stand thus bound to Honor all men; I answer Funiculus triplex. There lieth a three-fold tie upon us for the performance of this Duty: to wit, of Justice, of Equity, of Religion. A tie of Justice first: whose most proper and immediate office it is, suum cuique; to give to everyone that which of right appertaineth to him, 〈 in non-Latin alphabet 〉 , is Aristotle's Phrase: but St. Paul's is far beyond it, in the fore-cited Rom. 13. Render to all their dues, (So we translate it: but the word is) 〈 in non-Latin alphabet 〉 which imports more than 〈 in non-Latin alphabet 〉 . It signifieth Debts: accordingly whereunto he saith in the next verse there pursuing his Metaphor, Owe nothing to any man. We do not account it discourtesy, but dishonesty, in any man that is able, not to pay debts. With-hold not good from them to whom it is due, saith Solomon, Prov, 3. Whosoever with-holdeth a debt or a due from another doth an unjust act; and is next a kin to a thief: and, as a thief, is bound to restitution. The other word in the same place enforceth as much, 〈 in non-Latin alphabet 〉 , which is more than Aristotle's 〈 in non-Latin alphabet 〉 . the very same word that is used, where Zache •• promised four-fold restitution, 〈 in non-Latin alphabet 〉 , Luke 19. render or restore.
10. It is a thing not unworthy the observing: that all those words which usually signify Honor in the three learned Languages, do either primarily signify, or else are derived from such words as do withal signify, either a Price or a Weight. Now by the rules of Commutative Justice, the price of every Commodity ought to be according to the true worth of it. And things payable by weight are by Law and Custom then only current, when they have their due and full weight, and that usually with some draught over, rather than under. Even so it is a righteous thing with us, to make a just estimate of every man's worth, and to set a right valuation upon him, so near as we can, respectively to the quality of his Place and his Personal desert; and to allow him his full proportion of Honor accordingly: neither under-rating him in our thoughts, nor setting lighter by him than we should do, in our carriage and conversation towards him. A false weight is abominable; and so is everyone that tradeth with it: and certainly that man maketh use of a false beam, that setteth light by his brother (or perhaps setteth him at naught ) whom he ought to honor. The question is put on sharply by the Apostle, Rom. 14. Why doest thou set at naught thy brother? As who should say, With what face, with what conscience canst thou do it? He that defalteth anything of that just honor which he ought to allow his brother, (let his pretence be what it can be) how is he not guilty of the sin of Ananias and Sapphira, even according to the Letter. Act. 5. ( 〈 in non-Latin alphabet 〉 , being the Phrase there) in keeping back, as they did, part of the full price, when they should have laid it down all. Thus we are tied in Justice to honor all men.
11. The next tie is that of Equity: where the Rule is, Quod tibi fieri non vis —A Rule which Severus, a wise Emperor, magnified exceedingly: Lampridius saith, that he learnt it of the Christians. And it may very well be so: for Christ himself commended it to his Disciples, as a perfect breviate of the whole Law, Whatsoever you would that men should do unto you, do ye even so to them, for this is the Law and the Prophets. He meaneth so far as concerneth our dealings and transactions with men. A short Lesson, but of a large comprehension: all one (in the meaning and result) with that 〈 in non-Latin alphabet 〉 , as St. James calleth it, that Royal Law, which comprehendeth in it the whole Second Table of the Law, with all the several offices reducible to each Commandment therein; Thou shalt love thy neighbor as thyself. If we would but once perfectly learn this one Lesson, and soundly follow it, ( Do as we would be done to ) sailing always by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our consciences, or other direction for the ordering of our Conversations, in respect of our carriage towards others. But there is a base wretched pride in us, that disordereth all both within and without; and will not suffer us to be (I say not just, but even) so much as reasonable. Like some broken Merchants, that drive their Creditors to low Compositions for great Sums, but call hard upon their poor Neighbors for petty reckonings that stand uncrost in the Book: or the Evil Servant in the Parable, Mat. 18, who having craved his Masters forbearance for a very vast Sum, went presently and shook his fellowservant by the throat for a trifle: or as young prodigal heirs, that are ready to borrow of every man that will lend them, but never take any care to pay scores; so are many of us.
We care not how much honor cometh to ourselves from others, how little goeth from ourselves to others. Nay you shall observe it, (and the reason of it is manifest; for the same pride that maketh men over-prize themselves, maketh them also undervalue their brethren:) you shall observe it, I say, that those very men that stand most upon the terms of bitterness, and look for most respect from those that are below them, are ever the slackest in giving to those that are above them their due honor. Who so forward (generally) to set bounds, and to give Law to the higher powers, as those very men, that exercise the most unbounded and unlimited tyranny, among their poor neighbors and underlings, crowing over them without all mercy, and beyond all reason; I forbid no man to maintain the rights, and to preserve the dignity that belongeth either to his Place or Person: rather I hold him much to blame; if he do not by all fair and justifiable means endeavor so to do. For qui sibi nequam, cui bonus? He that is wretchless of his own honor, there is no great fear that he will be over careful of doing his neighbor right in giving him his. Let every man therefore, in God's name, take to himself that portion of honor and respect that is due to him: and good luck may he have with his honor. Provided always, that he be withal sure of these two things: First, that he take no more than his due; for this is but just: and then, that he be as willing to give, as to take; for that is but equal. He that doth otherwise, is partial, and unreasonable. And thus we are tied in Equity to honor all men.
12. There is yet a third tie; that of Religion: in respect of that Image of God, which is to be found in man. All honor is in regard of some ( ) excellency or other: and there is in man no excellency at all, of and from himself; but all the excellency that is in him, is such only as God hath been pleased to put upon him. So as those Characters and impressions of excellency, which God hath stamped upon man, as some image of himself; is the true foundation of all that honor that can any way belong unto him. And that excellency is twofold: Natural and Personal. The Natural excellency is that, whereby man excelleth other creatures: Personal that whereby one man excelleth another.
13. Of the Natural first: which ariseth from the Image of God stamped upon man in his Creation. And this excellency, being it was put upon the whole species of mankind, is therefore to be found in all men; and that alike: so as in this respect, all men are honorable, and all alike honorable. Thou that comparing thyself with thy poorer Brother, thinkest thyself the better man, and so despisest him: compare thyself and him another while in puris naturalibus, and thou shalt find no difference. Take him as a man, he is every way as good a man as thou: thou carriest a body about thee, no less mortal than his; he harboreth a soul within him, no less immortal than thine: And where is the difference? Well then, here is the first honor we owe to all men, even as they are men, and that without all either exception (none to be excluded ) or differences (none to be preferred ) viz. this, That we despise no man, but that as much as lieth in us we preserve the being, and advance the well-being of every man: and that because of God's Image set upon him. As when a piece of base metal is coined with the Kings stamp, and made current by his Edict; no man may thenceforth presume either to refuse it in pay, or to abate the value of it: So God having stamped his own