Thirdly, the word Honour is sometimes used for that Esteem and Reputation which a man hath in the World, especially amongst Virtuous Persons; according to which sense ‘tis defin’d by Tully to be Consentiens Laus Bonorum,¹ the concurrent approbation of good men; when those, who are best able to judg of real worth, shall both think and speak well of others, this is properly honouring of them. And in this sense (which is the most proper notion of the words) it is one of the greatest blessings that this World can afford; much to be preferred before Riches, or Pleasures, or Life it self. A good Name is rather to be chosen than great Riches, and loving kindness rather than Silver or Gold, Prov. 22. 1. One that is a Generous, Virtuous man, will choose to dye, rather than do any thing that may expose him to Infamy: St. Paul was of this mind; It were better for (1 Cor. 9. 15) me to dye, than that any should make my glorying void. There have been some wise men, who have neglected and refused that other kind of Honour, consisting in Titles of Dignity, as conceiving more of burden and temptation in it, than of real advantage; but no man in his wits did ever despise a good name, unless such profligate dissolute wretches, as did either despair of, or resolve against doing any thing that might deserve it. ‘Tis not easy to reckon up the many advantages that belong to this kind of Honour: ‘Tis Power, inabling a man to do things great and worthy, to be useful to his Friends and his Countrey: ‘Tis Safety, and doth give a man such an interest in the esteem and affection of others, as will make them concern’d for his Welfare, ready to stand by him and assist him in any kind of danger; which are so great advantages, that whosoever shall wilfully neglect them, must needs be rendered very contemptible.

Having thus Explained the proper Notion of Honour, I proceed in the next place to Prove, that Religion and Virtue is the only means for the attaining of it. This I shall endeavour to do by Testimony, and by Reason, and by Experience, which are all the kinds of Arguments that such matters are capable of.

First, By Testimony. The Scripture doth abound in divers Assertions and Promises to this purpose: Such as are Religious are stiled the Excellent of the Earth, Psal. 16. 3. and said to be more excellent than² their Neighbours, Prov. 17. 27. They are Gods peculiar Treasure. The dearly beloved of his Soul. He sets apart the Man that is Godly for himself. Though such persons may be but low, as to their outward Condition; being put to wander up and down in Sheep-skins and Goat-skins, being destitute, afflicted, tormented, seeking for refuge in Desarts and Mountains, in Dens and Caves of the Earth; yet may they upon the account of Religion, be of such excellent value, that in the Judgment of the Holy Ghost, The whole World is not worthy of them, Heb. 11. 37, 38.

The Wise-man speaking of Religion, saith, that it shall be an ornament of Grace unto thy head, and as a chain³ about thy neck. Exalt her, and she shall promote thee, and bring thee to honour; She shall give to thy head an ornament of Grace, and a Crown of Glory. God hath engaged himself by Promise to those that are Religious, that he will set them above other Nations; they shall be made the Head, and not the Tail, Deut. 28. 13. He hath said, Those that honour me, I will honour, 1 Sam. 2. 30. And certainly, (John 12. 26) he, who is the King of Kings, must needs be the Fountain of Honour, and able to dispose of it as he pleases.

But, because such Persons as are no friends to Religion, may have but a small esteem for the Authority of Scripture: Therefore to these I would suggest the concurrent Opinion of Wise Men in all former Ages. Though the Ancient Philosophers were divided into various Sects, and differ’d very much from one another in several Opinions; yet, in this they have all agreed, that Honour is due only to Virtue, and doth not properly belong to any thing else. It would be tedious to enumerate the several Sayings to this purpose, out of Plato, Aristotle, Tully, Seneca, and the other Ancients: And certainly, that Man must needs have a very extravagant conceit of his own Abilities, who dares prefer his private Opinion, before the General Consent of Wise-men in former Ages, such as have been counted the greatest Masters of Reason, and most eminent for their Knowledge and their Wisdom,

Secondly, I proceed in the next place to confirm this by the Principles of Reason, That Religion and Virtue is the cause of Honour. There may be a two-sold Cause of Things Moral, Natural.

That is said to be the Moral Cause, which doth dispose a Man to such a Condition, upon the Account of Fitness and Desert; and in this sence Honour is the Reward of Virtue. There is an equitable right, a suitableness and congruity, that Good Men should be loved and esteemed, and Vitious Men exposed to shame: As Snow in Summer, and as Rain in Harvest, so is Hononr unsuitable for a Fool, Prov. 26. 1. The intermixing of Winter and Summer, would not cause a greater disorder in the Natural World, than the cross disposal of Honour and contempt would in the Moral World. And hence is it, that the Laws of all Nations and Governments, have owned it as a Point of Policy, to excite their Subjects unto Virtuous and worthy Actions, by the Motive of Honour; and to deter them from Vitious courses, by the consideration of the shame and contempt which belongs to them.

That is said to be the Natural Cause of a thing, which doth by its own immediate efficacy produce the Effect; and in this sence likewise is Virtue the Cause of Honour. The Fire doth not more Naturally produce heat, than Goodness doth Love and Esteem; Which will appear very plain, if we consider, That Inward Honouring is nothing else, but the Believing a Man to be Worthy and Virtuous; and the Testifying this by our Words and Actions is Outward Honouring. Now, nothing can be more evident, than that the best means for one to be thought good, is to be so.

A Man may excel in Strength, Beauty, Riches, Learning, Wit, which are all commendable things, and will contribute to a Man’s esteem; But, if we apprehend such a one to be notoriously Vitious, This esteem will not be accompanied with Love, but with Fear, Hate, and Envy; because such a one hath by these things so much the greater advantage of doing Mischief in the World: Whereas on the other side, though a Man should be destitute of all these other advantages, without any Nobility in his Ancestors, but of a small Estate, a low Condition; yet, if we believe him to be a truly Virtuous Man, it cannot be, but that we must pay a Veneration to him.

All things whatsoever have some Natural Standard, whereby the Goodness of them is to be measured; namely, their suitableness unto that chief end, for which they are designed. We do not therefore account a Ship to be good, because ‘tis curiously painted and gilded, or carved and inlayed, but because ‘tis fitted for all the purposes of Navigation, which is the proper end and use of a Ship: Nor do we therefore account a Sword to be good, because it hath a rich Hilt, and an Embroidered Scabbard, but because it is fit for the proper use of a Sword, which is to cut. They are the comparisons of Seneca, speaking of this Subject; In homine quoque, nihil ad rem pertinet, quantum aret, quantum foeneret, a quam multis salutetur, &c. sed quam bonus sit. It should be so likewise in our esteem of men, who are not so much to be valued by the Grandeur of their Estates or Titles, as by their inward goodness.

Every man is endowed with a natural Principle, inclining him to a state of Happiness, and hath in some measure, both an ability to judg of, and a freedom and liberty for applying himself unto those Duties, which are the proper means for the promoting of this end. And this being the peculiar difference of the Humane Nature, therefore a man is not upon any other account to be justly praised or blamed, but according to the right or wrong use of this natural liberty; and consequently as a man doth find either in himself or others, a constant and firm resolution to make a right use of this, so should he proportion his esteem accordingly; preferring this inward Greatness, this rectitude of Mind, whereby a man is resolved in every condition to do that which shall appear to be his duty, before any external Greatness whatsoever.

There are two kind of Virtues amongst all the rest, which are by general consent esteemed Venerable, and such as do advance the Reputation of those who are endowed with them; namely Wisdom, Courage.

Because they have a more intrinsick rise, and do less depend upon external advantages, but seem rather to be rooted in the inward frame and temper of mind; and withal, are most beneficial both to our selves and others: The former signifying a man to have those intellectual abilities which are proper to his kind, whereby the Humane Nature is to be distinguished from other things: The other, because it argues a Rectitude in the Will, and a Power to subdue the Passion of Fear, which is most natural to our present state of Infirmity; and withal doth support a man against Difficulties, and inable him for those two Services, of Doing and Suffering as he ought. And, for this Reason, the Vices that are opposite to these, are amongst all others counted the most shameful; there being no greater Reproach to be cast upon any one, than to be esteemed a Fool, or a Coward.

Now a Man that is Irreligious, cannot justly pretend to either of these Virtues.

1. For Wisdom. This is so essential to Religion, that in the Scripturephrase (especially in the Writings of David and Solomon) they both go under the same Name, and there is very good reason why it should be so; because there is such an intimate agreement between the Natures of them: The Philosopher doth define Wisdom to consist in an ability and inclination, to make choice of the right Means in the prosecution of our true End. And nothing can inable a Man for this but Religion, both as to the Subordinate End of Temporal Happiness in this World; but chiefly with respect to that great and Supreme End of Eternal Happiness in the World to come.

2. And then for Courage, ‘Tis not possible for a Man to be truly Valiant, unless he be withal truly Religious: He may be bold and daring, and able (in a fearless manner) to rush upon any danger; but then he must stifle his Reason from considering what the Consequences of things may be, what shall become of him hereafter, if he should miscarry. There being no man whatsoever so totally free from the Apprehension of a future state, but that when he is serious and considerate, he must be startled with Doubts and Fears concerning it: So that there cannot be any rational, sedate, deliberate courage, but only in such, as have some good hopes of a better Estate in the other World; And, ‘tis Religion only that can inable a Man for this,

3. I proceed to the Third kind of Argument to this purpose, from Experience; By which, I mean that Practical Knowledg, which every man may attain by his own Observation of the usual course of things in the World: And, by this, it will appear, that no kind of persons have been more highly reverenced in the Hearts and Consciences of others, than those that have been most eminent for their Virtue and Religion; which hath been always true, both with respect to Publick Communities, and Private Persons.

First, For Nations; If we consult the Stories of former Times, we shall find that saying of Solomon constantly verified, That Righteousness doth (Prov. 14. 34) exalt a Nation, but Sin doth prove a reproach to it: And more especially the sin of Irreligion and Prophaneness; As this doth increase in any Nation, so must the Honour and Reputation of that Nation decrease. The Roman Empire was then at the highest, as to its Name and Greatness, when it was so as to its Virtue; when they were most punctual in observing the Rites of their Religion, (though that were a false way of worship) most Heroical in their Justice, Courage, Fidelity, Gratitude; then it was that they deserv’d to Govern the World, and to be had in greatest Honour above all other Nations. And not only Tully and Polybius, two Heathen Writers, who, upon that Account, might be thought more partial; But St. Austin also and Lactantius, two of the Fathers, do ascribe the flourishing of that Empire, when it was at his height, to the Religion, and Piety, and Virtue of those times; And, as they did afterward degenerate from this, so did they decline likewise in their Greatness and Honour,

2. Thus also hath it been with particular persons; Amongst the Heathen, What Elogies do we find in the Honour of Socrates, Aristides, Cato Epictetus? The latter of which, though but a poor Slave, had yet such a Veneration paid to his Memory, that his Earthen Lamp by which he was wont to study, was, after his Death, sold for 3000 Drachms.

Nor was it otherwise amongst the Christians; The Apostles were but poor Fisher-men, Illiterate Mechanicks; Many of the Martyrs were but of mean condition, much Opposed and Persecuted in the World; And yet these Men, during the time of their lives, were highly Reverenced amongst those that knew them; and since their Deaths, what can be more Glorious than that Renown which they have amongst Men, when the greatest Kings and Princes will not mention their Names without Reverence; when whole Nations are willing to set apart, and to observe Solemn Days and Festivals in Honour of their Memories.

And, as it hath always been thus formerly, so I appeal to every mans breast, whether it be not so now: Let them but examine what their Inclinations are towards such Persons, whom they believe to be truly Virtuous: Not only to such amongst them as are their particular Acquaintance and Friends, but likewise to Strangers, nay, to very Enemies; whether they do not esteem, and love them, and will well to them.

I shall crave leave to speak briefly to two Objections, that may be made against what I have been Proving.

I. The Scripture saith (speaking of good Men) That the World shall revile and persecute them, and speak all manner of evil against them: Our Saviour himself was despised and rejected of Men; And his Apostles were used as the rubbish and off-scouring of all things.

To these two things may be said by way of Answer.

First, It cannot otherwise be expected, but that when a New Religion is to be set up, men must be highly concern’d in their opposing of it, and of those that promote it: And the fore-cited Texts do particularly relate to this very case; when Christianity was first introduced into the World, and to be propagated by the Sufferings of those that Professed it; which being an exempt case, and not according to the usual course of things, therefore these Texts are not equally applicable to other Times and Places, when and where the True Religion hath obtained, and the Kings prove Nursing fathers to it.

Secondly, Those that knew our Saviour and his Followers, did highly Honour them: And, as for others, that were ignorant of them, and not sufficiently convinced of their Goodness, ‘tis no wonder that they used them accordingly. The most vicious person that is, if he doth either know, or have reason to think another to be Virtuous, must of necessity pay to him an Inward Reverence; Because ‘tis not in any mans power· so far to offer violence to his own Faculties, as to believe any thing against its Evidence. ‘Tis true indeed, men have a greater power over their Words and Actions, than they have over their Belief; and therefore they may call, and use such a one as they please, they may revile, and persecute him; And, in this sence, Honor est honorante, But, even in so doing, they seem to pay a Veneration to Religion it self, whil’st they are fain to disguise it, under the Names of Hypocrisie, Heresie, Superstition, thereby to justifie themselves in their opposing of it.

II. It appears by the Experience of all Ages, that Vitious Men are sometimes had in Honour.

To this it may be Answer’d.

1. External Honour may be due to them.

2. Internal Honour may be given to them, by such as do not know them. The meer Opinion of being Virtuous, must of necessity have the same advantage in this respect, with Real Goodness; The main difference is, that it is not like to last, because is almost Morally impossible, for a Man, who doth only dissemble Virtue, to stand always upon so strict a guard, as not to be discover’d. If it be said, that men, who are Notoriously Vitious, are sometimes applauded, and Cry’d-Up for their Virtue; It may be answer’d, That this cannot be so truly stiled Honouring as Flattering; The proper Notion of which doth consist in giving undue Commendations; Nor will any contribute to it, but vile Sycophants, the worst kind of Enemies, and the most Incompetent Judges of real worth: Such only being fit to give Praise, who are themselves Praiseworthy.

Now if this be the true state of the Case I have been speaking to; That the generality of Wise and Considerate Men, in all former times, have attested to this Truth, if the Reason of the thing require that it must be so; And if it appear accordingly from Common Experience to be so, If the most Material Objections against it, may be so plainly and fully satisfied, then there can be no sufficient Reason to doubt of the truth of this Preposition; That Religion and Virtue is the most proper means to promote the Interest of Honour, which is the thing I am to prove.

I shall crave leave to suggest two things by way of Application, and I have done.

First, this may convince men of folly, who seek for Honour by any other Means. The great Instances which are commonly given, of Mens being Fools, is, from their chusing such Means, as are altogether insuffient for the End they Design: As the endeavouring to make a Blackamore White, by washing of him, &c. But, the using of such Means, as are not only insufficient for, but opposite unto, and Destructive of the End they Propose; this is a degree above Folly, and may be stiled Madness: ‘Tis as if a Man should run into the Water to dry himself, and into the Fire to cool himself; And yet this is the Case of many Men in the World, who propose to themselves such Courses, for the Promoting of their Honour, as are most Destructive of it; namely, Prophaneness and Contempt of Religion, Despising that which other Men stand in Awe of; by which they think to get the Reputation of Wit, and of Courage; Of Wit, by pretending to penetrate more deeply into the Nature of things, and to understand them better than others do; not to be so easily imposed upon, as other Credulous People are. Of Courage, by their not being so easily scared at the Apprehension of Danger at a distance.

But, the Plain Truth is, such Persons do hereby prove themselves to be both Fools and Cowards.

Fools, In mistaking their great Interests, in making choice of such means, as can never promote the End they Design; There being no kind of Men that are exposed (whatsoever they themselves may think of it) to Publick Infamy and Hatred, than those that seek for Credit by despising of Religion. Fools, in venturing their future Estates and their Souls upon such hazards, as all mankind would cry-out-upon for the most palpable folly and madness, if they should do the like, towards their Temporal Estates, or their Bodies.

Cowards, In being more afraid of little dangers, because they are present, than of greater, because they are suture, and at a distance: As that Souldier, who doth more dread the present danger of Fighting, when he is obliged to it, than the future danger of suffering Martial Law for running away, may justly be esteemed a notorious Coward; so that man who is more afraid of a present inconvenience, by incurring the prejudice and displeasure of his loose Companions, to whom he would be acceptable, than of a future mischief from the Judgment of God.

No man will esteem another to be truly Valiant, because he is not afraid to do such vile unworthy things as will expose him to the displeasure and punishment of the Civil Magistrate; much less should be so accounted, for daring to do such things, as will in the issue expose him to Divine Vengeance.

For men of no real worth to expect the esteem and affection of others, as it is very unequal on their parts, requiring Brick without Straw; so neither is it lawful nor possible for others to allow it them: not lawful, because it is as well a man’s duty to contemn a vile person, as to honour them that fear the Lord. Not possible, (Psal. 15. 4) because men must necessarily judg according to the most prevailing Evidence; nor can they esteem such an one to be worthy, whom they know to be otherwise, any more than they can believe that to be white and streight, which they see is black and crooked.

Secondly, If these things be so, it will hence follow, that men who have any sense of Honour, should, by these considerations, be excited to a love of that which is the only means to it, namely, Religion and Virtue. Those of slavish, sordid Spirits, may be more easily perswaded by the consideration of Gain; but no motive can be more powerful with noble and generous Minds than that of Honour. That man takes very ill measures of things, who doth not make it one of his principal cares to keep his Name unspotted; it being no easy matter to recover a forfeited Reputation.

Such Profligate Wretches, as are without any sense of Honour or Shame, may justly be esteemed the Publick Pests and Mischiefs of Mankind, and such as ought to be banished from amongst them, as being the common enemies to Government and Societies.

Of all sorts of men, there lies a peculiar Obligation upon them that are in Publick Places, to preserve their Reputations clear, and without blemish: A private Person is not so much concern’d to look after Publick Fame, as that man is, who is ingag’d in Publick Employment. He that can abundantly satisfy himself, with the Conscience of well-doing, while he is in a Private Station, if once he be called to any such Employment, where he must be useful to others by his Authority; ‘Tis most fitting then, that he should seek the Aid of Opinion, and Publick Esteem, because ‘tis this which Rules the World, and stamps upon Things the Rates at which they are to pass.

There is nothing in this World that we can propose to our selves of greater benefit, than the Love and Esteem of good Men; I have shewed before that it is Power, ‘tis Safety: And besides all the Advantages which we have by it whilst we live, ‘tis one of those things that will abide after us, when we are gone out of this World; and for that reason a special regard is to be had to it: And, the more Wise any Man is, the more Care will he take to transmit a Grateful Memory of himself to future times; And, since he must be spoken of after his departure, he will take Care that he be well spoken of, that his Name may be as a precious Ointment, leaving a Perfume behind it; That men may rise up at the mention of it, and call him blessed.

I shut up all, with that affectionate Exhortation of the Eloquent Apostle, Phil. 4. 8. Finally Brethren, whatsoever things are Venerable, whatsoever things are Lovely, whatsoever things are of good Report, If there be any Virtue, if there be any Praise, think of these things. And the Peace of God, which passeth all understanding, shall keep your Hearts and minds through Jesus Christ.

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← To the Reader · Contents · Sermon 2. Preached in 1670, on Ecclesiastes 12. 13 →

Footnotes

1. Tuscul. Q. 2. ↩

2. Cap. 12. 26. Deut. 32. 9. Exod. 19. 5. Jer. 12. 7. Psal. 4. 3. ↩

3. Pro. 1. 9. Chap. 4. 8, 9. ↩