26. The eight Chapter. The fift precept; of the honouring of Superio

The eight Chapter. The fift precept; of the honouring of Superiours.

¹ HOnor is here taken, not onelie for a certeine outward reuerence, wherewith we reuerence the estate of our neighbour; but also for the outward helpe, sustentation, and aid, wherewith we reléeue them which haue néed. But it hath also other significations. So therefore parents must be honoured: for which act, rewards are not onlie promised, but are also giuen. Contrariewise, we knowe that Cham suffered punishment, ² who had his father in derision. Wherefore, in them must honour be doone vnto the image of God. For this cause Salomon, ³ so soone as he heard that his mother was present, he rose vp, and went to méet hir, and receiued hir reuerentlie, hauing regard to the commandement of God; Honour thy father and thy mother. But some man will saie; Was it séemelie for him, being a king, to reuerence hir? ⁴ Aulus Gellius, in his second booke, intituled Noctium Atticarum, the second chapter, disputing of this matter saith, that Once the president of Creta came with his father to Athens, and went to Taurus the philosopher, & that there was brought a seate. Which being prepared, ⁵ the philosopher bad the father of the president to sit downe: who answered; Let rather this man sit, pointing to his sonne: for (saith he) he is a magistrate of the people of Rome. But Taurus said; Sit thou downe in the meane time, till we shall discusse among our selues, whether it becommeth rather thée or him to sit; séeing thou art his father, and he a magistrate of the Romane Common-weale. Wherefore the father sat downe: and the sonne also sat, hauing another stoole brought for him. Then, after much talke, the opinion of Taurus was, that in publike places and offices, the iurisdiction of parents, being compared with their children, placed in authoritie, ceaseth for a while, and for a time giueth place; but that out of publike actions, and publike places, publike honors cease betwéene them, and that the sonne must giue place vnto his parent.

Further, the same author addeth an example of Quintus Fabius Maximus, who being made Consull, and his father comming on horsebacke to méet him, commanded him by an officer to light downe: which thing he not onelie tooke not in ill part, but he reioised in his sonne, which knew how to exercise with authoritie and manfullie, the office committed vnto him by the people of Rome. Wherefore, if Salomon, dooing the part of a priuate man, honored his mother; he committed nothing, but that which was méet for him, giuing a due honour vnto his mother. He sate downe in his throne, and commanded that his mother should sit downe in a most honourable place by him. But as touching those things, which were declared by hir, he referred them not to hir iudgement; but he himselfe gaue sentence, not expecting the consent of his mother. So as, when children that be in office of authoritie, are compared togither with their parents, the comparison is of two kinds of paternitie. For in verie déed, the sonne, as he is a prince, is made the father euen of his owne father; when notwithstanding, as touching nature, he is a sonne. Wherefore he ought to iudge of those things, which be either spoken or propounded by his faither.

⁶ 2 Furthermore, let not parents be ouer milde towards their children. Indéed children are the bowels of their parents; wherefore they cannot be corrected of them without great sorrowe to themselues: which neuerthelesse must be lightlie passed ouer, in respect of the honour of God, and the safetie of their children. But this did not Helie, ⁷ who ouer fauourablie rebuked his children; for he should haue set euerie one of their faults effectuallie before their eies: sith it is a lighter matter vnto them, and of small force to their hearing, when their faults be reckoned vp generallie; than when euerie particular crime is with authoritie obiected against them. And when they are sharpelie reckoned vp one by one, they mooue them after a more vehement sort. Moreouer, he did not reprooue them, by auouching anie thing, but onelie vnder condition; So (saith he) the talke goeth; So it is reported vnto me: as if he had said; If the things be true, which I heare, ye doo gréeuouslie offend. But he should haue said; This is your wickednesse; These be your faults; Thus hainouslie doo ye offend. Vndoubtedlie, they which coldlie and mildlie doo admonish, séeke nothing but to auoid ill will.

That Helie vsed not seueritie and correction enough, héereby it appéereth; in that he was for the same cause reprooued afterward, both by the man of God, ⁸ and by Samuel. Which would not haue happened, if he, in reproouing his children, had vsed the authoritie of the high priest, and not the tendernesse of a father. The man was old, and at that time men are woont to be more inclined vnto mercie. Iosephus said, that he, from that time forward, did wéepe in a maner alwaies; for that he expected a most certeine punishment to be doone vpon his children by God. ⁹ Chrysostome, against the dispraisers of monasticall life, writeth; that He ought not onlie to haue punished his children with words, but to haue chastened them with stripes, to haue cast them off, to haue disgraded them of priesthood, and not to haue suffered such wicked caitifes to remaine in the ministerie. Ambrose the bishop of Millen compelled vnto open repentance, ¹⁰ not his children (I saie) but Theodosius himselfe, ¹¹ being the emperour. Also Marcion, when he had defiled a maiden, was expelled the church by his father, being a bishop: after which he comming to Rome, and there could not be accepted to the peace and communion [of the church] deuised a wicked heresie.

Peraduenture this old man Helie was somewhat ambitious, and indeuored to reteine still the priesthood in his familie: in the meane while he by such meanes did that which was verie ill, both for himselfe, his children, and his familie. Further, it is to be considered, that Helie blamed not his children of his owne accord, and frée motion; but was after a sort constrained thereto, at the complaints & cries of the people. Verelie, we be all so disposed, through our naughtie & corrupt nature, as we reprooue others against our wils; for our mind is to please all men, and to displease none. Also, man is a creature that desireth fellowship: therfore he feareth in a maner alwaies, least if he should rebuke others, and more franklie admonish them, he should be accounted vnworthie of societie, and be called a furious and sterne man. For such be they estéemed to be, which are woont to speake fréelie and trulie. And this most of all happened vnto the prophets, that while they reprooued mens falts, they were of manie reputed for mad men. For so the princes of the armie demanded of Iehu, as touching the disciple of Elizaeus; ¹² To what end commeth this mad man vnto thee? Againe, it is most trulie said of the Comicall poet; that Truth bréedeth hatred. So likewise Paule vnto the Galathians said; ¹³ Am I become an enimie to you for speaking the truth? Wherefore Helie thought it not méet, to take such a thing in hand, as might bréed him displeasure: but did like a good Mitio in correcting of his children. Faire spéech pleaseth all men, and soft words are heard quietlie, and without grudge. Also there be some, which mislike the admonishing and correcting of men; bicause they haue an euill conscience of their owne, and consider that they themselues also may be iustlie reprooued: these doo feare, least that saieng should be obiected against them; Thou hypocrite, ¹⁴ first take the beame out of thine owne eie. Cicero against Verres writeth, that He which is readie to pronounce against an other man, dooth bind himselfe to liue vprightlie.

3 Moreouer, Ambrose hath well noted: first, ¹⁵ that the father ought to take héed, that if he haue more children than one, he shew not himselfe more louing to one of them than to another; ¹⁶ for so may he easilie marre that child, which he fauoreth aboue the rest: sith by reason of his fathers good will, he will soone take a libertie of sinning. Further, the rest of the brethren will easilie be inflamed with hatred or enuie against him: which thou must prouide that it happen not. At the least wise he himselfe, which perceiueth that he is more made of by his father, than the rest, while thereby he swelleth with insolencie, and aduanceth himselfe with pride, is pulled awaie from his brethren, with whom he ought to haue béene most néerelie ioined. But if so be that the father doo loue his sonne, let him winne vnto him the good-will of the other brethren; and those, whom nature hath knit togither, let not fathers affection diuide in sunder. ¹⁷ For, to the kéeping of houshold peace among brethren, an equall tribution is required. Thou séest in the patriarch Iacob, how great euill happened thereby. And if so be that brethren be so offended, for a speciall garment giuen to one, and not to the rest; what thinkest thou they will doo, if possessions and lands be bequeathed by the father or mother, to one aboue the rest? But if the father will at anie time excuse this his loue, more bent to one than to an other, saieng; I haue respect vnto vertue, I loue him most that attaineth to more vertue and industrie than the rest: I allow of it, that thou loue more; but yet thou must beware, that thou doo not lightlie shew foorth euident tokens of this loue: there must be a respect had vnto their age. Yoong men are much affected vnto anger and hatred; which affections ought rather of the wise father to be repressed and kept vnder, than to be stirred vp.

¹⁸ 4 As touching the man and woman, Chrysostome doubted, whether before they sinned, one were of more dignitie than the other; so as while things were yet perfect, the woman were subiect to the man. Which thing he denieth, and séemeth to leane vnto the holie scriptures. For when God had fashioned Eue, thus it is written of hir; ¹⁹ She is bone of my bones, and flesh of my flesh: and the rest that followeth. Neither in verie déed is there anie mention made of subiection. But after sin, this saieng was added; ²⁰ Thy desire shall be subiect to thy husband, and he shall beare rule ouer thee. Neuerthelesse I thinke, that euen when nature was vncorrupted, séeing woman was more vnperfect than man, she should after a sort haue béene ruled by him: for she was made for him, and to be a helpe vnto him. But when sinne had now corrupted our nature, the imperfection of woman was gréeuouslie increased; and therfore she had néed to be more seuerelie ruled by man. Wherefore, ²¹ as things now be, Aristotle, otherwise an Ethnike, séemed not to thinke amisse, who saith; that It is not conuenient, that a wife shuld not differ from a seruant, ²² bicause this is barbarous. The barbarous sort, in so much as they haue that part of their mind rude, which ought to rule (for they be not instructed in good science and vertue) therefore they séeme to be made to serue: neither doo they account of their wiues otherwise than of bondslaues. But this is contrarie vnto nature, who is not accustomed to applie one instrument to two or more kind of works: one fitlie serueth for one worke. Therefore it is not méet, that one woman should both be a wife and a seruant to anie man.

And in the ninth booke of his Ethiks, ²³ he appointeth the dominion of Aristocratia to be betwéene man and wife; in the which kind of gouernement, he is the chéefe, which excelleth in vertue and worthinesse. Whereby it appéereth, that the husband is the head of his wife; bicause in vertue and wisedome he ought to excell hir. And although this doo not alwaies come to passe; yet reason would, that for the most part it should so be. ²⁴ But Paule in the holie scriptures commandeth, that Men should loue their wiues, as Christ loued the church: ²⁵ but Christ so loued the church, as he both purged it, and made it safe. Euen as in the gouernment of excellent men, they which beare rule, doo not onelie respect their owne profit, but the publike weale; and the head dooth not exercise tyrannie against the members: euen so, betwéene man and wife there ought to be no néed of violence. Which I speake, not to this end, as though men were not bound to reforme and constraine their wiues that offend; for Christ dooth sometime both chasten and correct his church: but this he dooth, to the intent he may make it the better. So, if men correct & chasten their wiues at anie time, ²⁶ it is méet for them to doo it with that charitie, wherwith Christ amendeth his church. But this they doo not, who in a rage, and onelie to satisfie their owne desire, doo miserablie handle them. And God doubtlesse, by the hands and industrie of men, bicause of their estate & naturall dignitie, bestoweth many things vpon women. But if it be otherwise doone at anie time, that men are either taught to be better, or else obteine anie gifts of God by meanes of women; that happeneth but seldome, and it is nothing preiudiciall to the order appointed by God.

5 Furthermore, we must take héed what is due to euerie one. ²⁷ Vnlesse the widowe of Sarepta had certeinlie knowen it to be the speciall will of God, she should not haue doone this; namelie, to defraud hir selfe and hir sonne, to the intent she might susteine a man being a stranger. Neither ought prophets, or men of God, by the accustomed rule of pietie, to require this of anie men, that they should mainteine them, without taking care for themselues and their children. For euen the apostle to Timothie did plainelie pronounce; ²⁸ that They which haue not a care of their owne, and especiallie of their familie, haue denied the faith, and are become worse than infidels: and therfore he would that widowes should be mainteined by them of their owne kindred. But when the widowe was now certified by the speciall will of God, it was not for hir to haue respect what was commanded by the lawe in generall; neither might that take place, which is made a common prouerbe: Charitie first beginneth at a man himselfe. Howbeit, ²⁹ as touching the common course, that we may perfectlie discerne, to whom we be more or lesse bound, and not to be deceiued; we must consider, that there be diuers kinds of societies, kindreds, and fréendships. One is spirituall; an other is bodilie, or of the same stocke; an other is ciuill, ³⁰ and such like. Wherefore, when we reason concerning loue, and dooing good towards our neighbours, there ought a comparison to be made of those things, which belong vnto one degrée: which being not made, an error will soone happen. That which I haue now spoken, I will declare by examples, that it may the more plainlie appéere. If a man shalbe instructed by a godlie pastor and teacher of the word of God, and shalbe brought to regeneration; and the same man haue therwithall a father, of whom he was begotten, or haue children: and the question be asked, whether he be more bound to his pastor, or else to his father and children? We must not answer absolutelie; séeing with our answer, the matter would not be expressed. But we will saie, that in those things, which concerne spirituall fréendship, we ought more to obey the minister of the word that teacheth vs rightlie, and admonisheth vs out of the holie scriptures, than either the children or the father, if they persuade things that be contrarie and repugnant.

But if we demand as touching things of an other sort; namelie, of food and of maintenance, there is more due vnto parents, and vnto children, than is vnto others; though they be ministers of the word of God. In which matter the Scribes, Pharisies, and high priests offended, when they taught children to saie vnto their parents; ³¹ The gift which I offer shall auaile thee: and so, by offering vp of their goods in the holie ministerie, they would defraud their parents of their due sustenance. Indéed the ministers of the word must be maintained, but yet not so, as anie man should defraud either himselfe, or his familie, of necessarie liuings. I will vse an other similitude. ³² Admit that a man be in the campe, where iust warre is taken in hand. When the generall capteine chargeth him in something, concerning the affaires of the warre, and the father being present commandeth him to the contrarie: in this case the sonne shall rather offer himselfe to the generall, than to his father. But if we shall determine of houshold busines, and of things perteining to liuing and sustenance, the parent shall be heard, and not the generall capteine. Héerevnto respected that saieng of Ambrose, when he said, in the first booke of Offices; I doo no lesse choose you (speaking vnto his flocke of Millen ) whom I haue regenerated by the Gospell, than if I had begotten you in wedlocke. True in déed was that which he spake. For, as touching the imploieng of spirituall things, of doctrine, of amendment, and of sacraments, he was no lesse debtor to them, than to the children of the flesh: but if the businesse had béene concerning the food and maintenance of bodies (although he might not forsake others) yet he should first haue ministred those things to his owne.

Moreouer, we should call an other matter to our remembrance; that we must preferre the Common-wealth before our priuate commoditie. And this performed they, of whom Paule speaketh in the 16. to the Romans, ³³ who laid downe their necks for the life of the apostle. Those men verelie deserued well of the churches of Christ, and therefore they were verie much praised by them. Héerevnto also may be applied that which Paule testifieth of the Galathians, that If it had beene possible, ³⁴ they would haue plucked out their owne eies; and haue giuen them to him. Also good subiects, if their good magistrates happen into danger, ought not to spare, no not their owne life, to defend the publike weale and safetie. And in verie déed, both sorts of men (I meane magistrates & ministers of the church) must be mainteined by the substance of priuate persons; but not so, as either parents or children should be forsaken. For the commandement of God aboue all things must stand in force, which he commanded by Moses; that We should honour our parents. And this honour consisteth not onelie in vncouering our heads vnto them, or in giuing them place; but he would, that they should be nourished and maintained by their children. And how much we are bound to the rest of our neighbours, in communicating of our goods, ³⁵ Paule declareth in the second to the Corinthians, the eight chapter, where he wrote, that we must communicate our goods vnto the poore; yet not so, as those which are poore should liue at ease, and abound, and the giuers themselues to want. Indéed we owe vnto God both our selues, and all that we haue; but he dealeth with vs according to right and equitie: and as he is a mild father, so he sheweth this equitie or moderation. Wherefore the matter is so to be determined, as that which Elias demanded, & that which the widowe granted vnto him, we must vnderstand to be a prerogatiue or priuilege beside the common lawe, and ought not to be taken as an example for vs.

6 But Christ in the 23. of Matthew, ³⁶ forbad that we should call vnto vs manie maisters in earth, bicause we haue one master Iesus Christ: so likewise he forbad vs to procure anie other fathers vpon the earth, saue onlie the heauenlie father. Wherefore, that custome séemeth not to be allowable, ³⁷ wherein the seruants of Naaman called their lord, Father. Héerevnto we saie, that the words of the Lord must not be absolutelie vnderstood, but his mind and meaning must be considered. For it ought not to be doubted, but that Christ himselfe appointed his apostles to teach and instruct, as well the Iewes as the Gentils. But it would be verie ridiculous (and I may saie a follie) to giue the thing it selfe, and to take awaie the title and name. Neither may Paule be accused of sacrilege, when he saith, that he was appointed by God to be the teacher and maister of the Gentils. ³⁸ Yea moreouer, he maketh himselfe the father of the Corinthians, and also the father of Timothie, ³⁹ in the second chapter to the Philippians. And although he was not ignorant, that Christ is the pastor of the flocke of the faithfull; [yet] he teacheth, that in the church there be pastors and doctors. ⁴⁰ Neither haue men arrogantlie challenged vnto themselues the name of father, but haue (as it were by inspiration) receiued such a title offered vnto them. For the lawe dooth earnestlie command, that children should obeie their parents; ⁴¹ which if they shall doo, it promiseth great benefits. But on the other side, if they will despise them, it pronounceth gréeuous cursses and execrations against them.

That therefore, which Christ pronounced in Matthew, either represseth the ambition of men, which vainlie and ambitiouslie sought after such trifles; or else forbiddeth them to be maisters and fathers, who obscure the honor of God, and his honour, while they teach and preach other things, than GOD and Christ either taught or preached; and doo seuer the honour of parents and maisters from the honour of God and of Christ. Otherwise they be fathers and maisters, but yet in God, and also in Christ. For euen as of Christ dependeth all kindred and paternitie, (as it is said in the epistle to the Ephesians, the third chapter) so all the doctrine of the maisters of the church ought to depend of the dignitie of Christ onelie. Howbeit, so far as I remember, Christ is not anie where in the historie of the Gospell called father. Wherefore he saith in the Gospell of Iohn; ⁴² Ye call me maister and Lord, and rightlie, for so I am. Also the apostles (as we read in the Acts) were not called fathers; onlie that Paule (as I warned before) named himselfe a father. But at this daie, among them of the church, there is no measure or end of titles. They are not onelie called fathers; but, Most reuerend, Most excellent, Right honourable, Most holie, and Most blessed. Howbeit, the greater titles that are giuen them by the doting world, the more abiect they are in the sight of God; yea, and of all vnhappie men most miserable.

Of Ambition.

7 Ambition is an ouermuch desire of honour. And honour is that reuerence, ⁴³ which is yéelded vnto anie man, ⁴⁴ for a testimoniall of his excellencie. And a testimonie is giuen to him euen of right: for it is méet, that we somewhat recompense them, which helpe and mainteine vs, ⁴⁵ and are furnished with the gifts of God. And there is nothing that we hold more woorthie, or better than honour. Moreouer, [we giue them honour] that they and their like may go forward, to exercise themselues the longer and more constantlie in helping and preseruing of others. Besides this, that we yéelding such a reuerence, may get them authoritie, wherby they may the more aptlie and commodiouslie execute their office. Hereby it appéereth, ⁴⁶ that it is lawfull also, euen for holie men, sometime to imbrace the honours, which are giuen vnto them for vertue, learning, and godlinesse sake. For they both desire and allow of that, which is iust; and doo reioise, that men performe that good, which GOD would by his lawe haue doone. And his commandement is, that we honour our father, mother, magistrate, and such like. So as, if men obeie his commandements, godlie men cannot but take it with a thankfull mind. Furthermore, if it should not thus be doone, their ministerie would be contemned: but that must by all maner of meanes be auoided. And forsomuch as we are prone to pride, hautinesse, and arrogancie; therefore it behooueth to take verie warie héed, that through the desire of honour, how iust soeuer it may be, we abuse it not. And thus I purposed to note those things, which I iudge méet to be taken héed of in this matter.

First, ⁴⁷ that we repose not our selues in this kind of good thing, as the chéefe end. Whatsoeuer we doo, must be directed vnto God: and speciallie that honour, which is giuen vnto vs, when we rightlie and orderlie doo our duties; so that thereby, both we our selues may knowe, and also may teach others to glorifie God, and not men in their works. This moreouer hath Christ commanded, that we should so order our works, as thereby those that sée them may glorifie God, ⁴⁸ the heauenlie father. Neither ought it to mooue vs, which is commonlie spoken, that Honour is the reward of vertue. ⁴⁹ For that is not to be vnderstood, neither as touching the vertues themselues, nor as touching the men, which be adorned with them. For it should be verie ill with either of them, if they had no other end prescribed than honour. The end of good men, is life eternall, and the kingdome of heauen: and the end of vertues, is to prepare and renew vs to the glorie of God. But honour is said to be the reward of vertues, in respect of others, which doo behold and woonder at the gifts of God, which are in good and godlie men. And when they desire to present or recompense them with some good thing, & haue nothing more excellent than honor, they giue that vnto them. After this maner therefore honor is accounted the reward of vertue.

caution 2 An other caution is, that none be so inflamed with the desire of honor, as he séeke to attaine to the same after what sort he will; be it by right, or by wrong. ⁵⁰ Salust spake an excellent sentence as concerning this matter; The good man and the euill doo both alike desire vnto themselues, glorie, honor, and rule: the one, by true meanes; but the other wanting good arts, striueth to compasse the same by fraud & guile. caution 3 Thirdlie, we must beware, that a man séeke not more honor, than his deserts and vertues require; nor that he séeke to wrest vnto him honors and dignities, when he rather deserueth blame: for this would be both absurd, and without all order of iustice. Abimelech tooke no héed of those things, ⁵¹ which I haue recited: but ranne into them all: for he proposed to himselfe a kinglie power, or rather tyrannie, as the chéefe end; for he directed therevnto all his acts and deuises. And moreouer, he indeuored to attaine thereto by deceits and guiles, and not by a good waie and iust meanes: or rather he séemed to be of Euripedes iudgement; ⁵² That euen right it selfe is to be violated for dominion sake. And for so much as he wanted deserts, he rather extorted honor (which is giuen as a testimonie of vertues) than got it vnto himselfe by honest meanes. He circumuented his citizens by no obscure kind of largesse: for he with faire words desired the kingdome, bicause he would bestow vpon them most large and ample benefits, for so much as he was their kinsman.

⁵³ The lawes euen of Ethniks condemne such ambition: for it is decréed Ad legem Iuliam de ambitu, that he which attaineth to honors by briberie, should be condemned, both in a fine of monie; namelie, in a hundred péeces of gold, and withall should be made infamous. And that ambition is woont to driue men to commit murders, ⁵⁴ without all respect of anie kindred; the histories as well holie as prophane doo sufficientlie teach vs. ⁵⁵ Caine being afraid, least his brother should be preferred before him, did slaie him. For the same cause did Romulus kill Remus, Domitian laie in wait for Titus, and Antonius Caracalla slue his brother Geta. Also there haue béene children so desirous to reigne, as they could not staie vntill their parents came to their fatall death. And againe, fathers fearing least their children should attempt innouations, haue put them to death: as Herod did, of whom Augustus said, he had rather be his hog, than his sonne; bicause he absteined from hogs, by reason of the Iewish religion; but he forbare not from murdering his children. I passe ouer the most cruell proscriptions of the Romans, wherein all regard of friendships was set aside. Also how the earnest endeuor of peruerse religion or idolatrie violentlie breaketh out and rageth, there is no néed to repeat old histories; séeing our age hath ouer manie examples of the same.

Of desire of Praise.

8 The godlie haue wherewithall to comfort themselues verie well, ⁵⁶ by this sentence of the apostle; (When the Lord shall come, ⁵⁷ then shall euerie one haue praise of God) when they be backbited, when their good name is impeached, and when the things that they haue well doone, are brought into slander by euill persons. For they be taught to expect praise from Christ, and with a noble courage to contemne the praise that commeth from men, which for the most part is vaine. Indéed man, of his owne nature, is gréedie inough of praise. Wherefore Augustine, in his 13. booke De Trinitate, ⁵⁸ dooth cite a verse of Ennius; namelie, ⁵⁹ that All mortall men doo feruentlie desire that they may be praised. And no maruell; séeing man is according to the image of God: and God will haue his praises to be most highlie celebrated. But this desire must be reformed, least by our abuse it hinder saluation. This may be doone, if we followe the counsell of Paule, in expecting praise to come from God; whereby it may be counted perfect and sincere. ⁶⁰ Augustine in his 13. booke of confessions writeth, that concerning this matter he had much cause to be greatlie gréeued, (for he was oftentimes commended, neither was it an easie thing to ouercome the flattering motion of the mind:) but he saith that he vsed this comfort, that he knew it was most surelie determined by God, that praise is a perpetuall companion of pure and chast life. And hereof were not the Ethniks ignorant, when as they made praise to be as a shadowe following the bodie, to kéepe continuall companie with vertue. I ought not (saith one) for that cause, to liue naughtilie, that all men may hate me, so soone as they heare me spoken of.

But when we heare our selues praised, ⁶¹ there must be vsed a double remedie. First, let vs reioise on the behalfe of our neighbours; bicause they be so appointed by God, and inspired by his spirit, as they will praise and allow of those things, which they shall iudge woorthie to be praised: which benefit of God is not common. Another remedie there is, that whatsoeuer praise is giuen vnto vs, let vs turne all that vpon God himselfe, ⁶² who is author of all good things; taking speciall héed, that we be not desirous to be praised of men. For this desire is so pernicious, that sometime it driueth men to madnesse. Iulian the apostata (as we read in the sixt booke of the tripartite historie) although otherwise a man wicked, yet in humane philosophie and sciences of the Schools verie well learned: what time as he mooued warre against the Persians, was so desirous of glorie, that in pride of mind, he began now to dreame and imagine vnto himselfe a glorie, whereby he might be equall with Alexander of Macedonia. Yea and he fell into so great a follie, as he said, that The soule of Alexander was translated, and dwelt in himselfe. We be taught in the epistle to the Romans, ⁶³ that True praise is to be expected from God: where the apostle speaking of Circumcision, which is in the spirit, not in the flesh, nor in the letter, straitwaie added; Whose praise is not of men, but of God. And in the second to the Corinthians, ⁶⁴ he saith; Not he which commendeth himselfe is allowed, but whom God commendeth. ⁶⁵ If euerie mans praise shall come vnto him from God, the same is also to be iudged of dispraise. For in the iudgement of God, as there shall be manie praised; so on the other part, manie according to their deserts shall be dispraised.

⁶⁶ 9 But insomuch as godlie men doo séeme somtimes to be forgetfull of themselues, when they speake honourablie of their owne vertues, we will declare in few words, how the same may be lawfull. ⁶⁷ First, the godlie make no shew or brag of their owne vertues: for they knowe them to be the gifts of God, and that they themselues be defiled and manie waies corrupted. Secondlie, they acknowledge those vertues to be giuen them, not onelie for their owne sakes, but also for the people; that they may prouide and care for such things as be necessarie for others. Thirdlie, they perceiue that they haue not fulfilled the lawe of God, but that they oftentimes offend and fall; and that they be not able to stand in iudgement before God. But if they be compared with their aduersaries, they doubt not, but euen before God they shall be their superiours. Moreouer, they would, that by their good life the glorie of God should be set foorth; and that others, by their example, should be stirred vp to liue well and godlie. Furthermore, they call their owne acts to remembrance; not for to make vaunt of themselues among others, but to giue a weight vnto their doctrine, sith their spéeches be neither false nor vaine, nor full of wind. For, as when place serueth, they set foorth their goodnesse; so else-where they dissemble not their euill. But here must be diligent héed taken, that we be not be guiled by our flesh. For as touching the thing it selfe, the verie same is doone by the godlie, which is doone by the wicked: howbeit, that which is doone well of the one, is doone wickedlie of the other. Samuel, ⁶⁸ Ezechias, and others, commend their owne acts; the verie same dooth the Pharisie: ⁶⁹ but not with the same mind. God is he that knoweth the hart, and séeth with what mind euerie thing is doone of euerie man. Againe, the godlie giue thanks vnto God for his gifts; and as often as they call this to remembrance, so manie times doo they begin to be of a most assured hope, that GOD will in this sort be with them perpetuallie. Lastlie, they would not, that the same light, which they perceiue is kindled in them, ⁷⁰ should be hidden vnder a bushell; or the citie to be set in an obscure place, where it cannot be séene. It is probable, that Samuel had respect vnto these things; but yet to nothing rather, than that the people should acknowledge their sinne.

Of Flatterie.

10 Flatterers be they, ⁷¹ which for commoditie sake doo temper their words to win fauour of him, whom they flatter for some commoditie sake. For it is flatterie, when we applie our selues both in words and déeds vnto the will of another, and that feinedlie, and not faithfullie; to the intent we may reape some profit by him. They, which be of this sort, doo dissemble all things, and altogither depend vpon the will and countenance of another: and doo not onlie sinne in talking, but oftentimes in kéeping silence. The etymologie of the word is deriued of ⟨…⟩, A seruant: ⁷² for it is altogither seruile and vnhonest. Chrysostome in his fift homilie vpon the epistle to the Philippians; Flatterie (saith he) is, when we honour anie man, ⁷³ for that which he ought not to be honoured, that we may get from him some temporall benefit. The same father, in his twentieth homilie vpon the first to the Thessalonians, saith; It is flatterie, when for some euill purpose, we doo anie thing that becommeth not a man: ⁷⁴ but if we speake anie thing to please, howbeit not dissemblinglie or falselie, to the intent we might win some man vnto Christ, that is not flatterie. For Paule himselfe, although he saie that he dooth not couet to please men, but God; and addeth, that his communication was not in the intisement of words: yet vnto the Corinthians he saith, ⁷⁵ that He was made all things to all men, ⁷⁶ to the Iewes a Iew; to them which were vnder the lawe, as though he also had beene vnder the lawe; finallie, all things to all men, that he might win all. But this was no flatterie: for that (as I haue said) is, when we not trulie but feinedlie applie our selues to the wils of others, to the intent we may reape some temporall commoditie. And so is flatterie distinguished from christian humanitie.

⁷⁷ Wherefore Dauid shamefullie flattered Achis, and that with a most subtill kind of flatterie. For Plutarch in a little booke, how one may discerne a flatterer from a fréend, saith; that He is the closest flatterer, ⁷⁸ who, when he flattereth most, carrieth yet with him such a shew of libertie, as he may séeme not to flatter, but rather to gainesaie. For that grosse kind of flatterie; namelie, to hold vp a man with yea and naie, euerie man can soone espie. Plato saith; that It is the most hurtfull kind of iniustice, if a man can so hide it, as he may séeme to be iust. Dauid did so flatter, as it might séeme in words, that he would withstand the king, and to heape kindnesse vpon him whether he would or no. This is to make a shew of iustice, in a matter that is vniust: for he falned, that he would imploie his whole trauell and indeuour towards the king, and to take it in euill part, that he should be so dismissed. At this daie, in princes courts, and speciallie in the court of Rome, there is no waie more readie to attaine honors, than if one so order himselfe, as he can sooth euerie man in euerie thing.

⁷⁹ Dauid fained himselfe to depart with gréefe, and that he was verie destrous to tarrie. He fained (I saie:) for his meaning was not so. For if he had fought, he had dealt vngodlie towards his owne countrie men: if he had not fought, he should haue béene vngratefull towards him, of whom he was interteined. R. Ben Gerson saith, that He would remaine in the campe, bicause he might make frustrate the counsels of the Philistines, and reueale the same vnto his owne people. And vndoubtedlie, when as afterward Absalon had made a commotion against him, ⁸⁰ he priuilie sent Chusa the Arachite, who might frustrate the counsell of Achitophell. But whether Dauid followed this counsell, let Ben Gerson sée to it. But the more likelihood is, that Dauid, when he sawe himselfe now out of danger, did the more confidentlie professe there things of himselfe. For whereas he was ignorant, that Saule should so soone die; and sawe that it might be, that the Philistines should be ouercome, and that he should be constrained to remaine longer in exile, thought it altogither conuenient, that the fauour of king Achis should be reteined.

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← 25. The seuenth Chapter. The fourth · Contents · 27. The ninth Chapter. Wherein is treated →

Footnotes

1. In R⟨…⟩m. 12 ↩

2. Gen. 9, 27. ↩

3. In 1. King 2, verse. 22 ↩

4. Aulus Gellius. ↩

5. Whether a sonne being placed as magistrate ought to giue place to his father being a priuate man. ↩

6. 1 King, 1, 6. ↩

7. In .1. Sam. 2, 22. Helie was too mild towards his children. ↩

8. 1. Sam. 2, 27 and .3. 13.
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9. Chrysost. ↩

10. Ambrose. ↩

11. Marcion punished by his father. ↩

12. 2. King. 9, 11
    ↩

13. Gala. 4, 16. ↩

14. Matt. 7. 5, ↩

15. In Ge. 37. 9 ↩

16. Children must be looued alike. ↩

17. In an houshold equall tribution is required. ↩

18. 2. Cor. 11, 3. Whether before sinne the woman were subiect to the man.
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19. Gen. 2, 23. ↩

20. Gen. 3, 16. ↩

21. Aristotle. ↩

22. A wife differeth from a seruant. ↩

23. The dominion of Aristocratia betweene husband and wife. ↩

24. Ephes. 5, 23. ↩

25. Men must loue their wiues. ↩

26. After what sort wiues must be corrected. ↩

27. 1. Kin. 17, 15
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28. 1. Tim. 5, 8.
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29. We must haue respect what is due to euerie one. ↩

30. A comparison must be of those things which be of one order. ↩

31. Matth. 15, 5 ↩

32. A similitude. ↩

33. verse. 4. ↩

34. Gal. 4, 15. ↩

35. verse. 13. ↩

36. In 2, King. 5 verse, 13. ↩

37. 2. King. 5, 13
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38. 1. Tim. 2, 7.
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39. Phil. 2, 22. ↩

40. Ephes. 4, 11. ↩

41. Exod. 20, 12 ↩

42. Iohn. 14, 13 ↩

43. In Iudg. 9, verse. 5. ↩

44. What is ambition and honour. ↩

45. Excellent men are iustlie recompensed. ↩

46. It is lawfull for godlie men to receiue honours offered them. ↩

47. Cautions to be vsed in admitting of honours. ↩

48. Matth. 5, 16 ↩

49. Honour is not in verie deed the reward of vertues. ↩

50. Salust. ↩

51. Abimelech was ambitious. ↩

52. A sentence of Euripedes. ↩

53. The Ethniks lawes condemne ambition. ↩

54. In 2. kin. 11 ↩

55. Gen. 4, 3. ↩

56. In 1. Cor. 4. verse. 5. ↩

57. 1. Cor. 4.
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58. Augustine. ↩

59. Ennius. ↩

60. Augustine. ↩

61. Remedies against humane praises. ↩

62. The loue of glorie sometime driueth men into madnesse. Iulian the apostata. ↩

63. Rom. 2, 29. ↩

64. 2. Co. 10, 18
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65. If praise be from God, so is also dispraise. ↩

66. In 1. Sam. 12, verse. 5. ↩

67. How the godlie may praise them selues. ↩

68. Esaie. 38, 3. ↩

69. Luke. 18, 11 ↩

70. Matt. 5. 14. ↩

71. In 1. Sam 29, verse. 8⟨…⟩ ↩

72. The etymologie of the word. ↩

73. What flatterie is. ↩

74. Euerie speaking in fauour is not flatterie. Gal. 1, 20. ↩

75. 1. Thes. 2, 5.
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76. 1. Cor. 9, 2⟨…⟩
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77. Dauid did flatter. 1. Sam, 27. ↩

78. The most cunning kind of flatterie. ↩

79. Whether Dauid ment to tarrie in the campe. ↩

80. 2. Sa. 15, 34.
    ↩