A37049:1133
A37049:1133
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
If it be asked, If and how honour differeth from love? Answ. It differeth from love, in that love properly considereth men more generally, as they are capable of good, which we wish unto them: but this considereth them more particularly, as so and so qualified, and having such and such things in them deserving respect; for honour being a bearing of testimony to something worthy of respect in such a one, it doth first consider what is worthy of honour in the person, that so it may bear a testimony truly, according as it findeth ground.
If it be asked, Whether outward expressive evidences of honour are always to be given to the persons honoured? Answ. Although indeed in honouring of God there needeth not always an external expressive evidence of it; as for instance, a man may in the crowd of company honour God by ejaculatory Prayer without such external expression, as Nehemiah did in the presence of the King and Queen, cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within, that it degenerate not into distimulation, as the ordinary complementing strain doth, but must also have expressions without, to bear witness unto that which is within, in gesture, words, or otherwise, as men are called to the giving of them.
If it be asked, Whether outward expressive evidences of honour are alwayes to be given to the persons honoured? Answ. Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it; as for instance, a man may in the croud of company honour God by ejaculatory Prayer without such external expression, as Nehemiah did in the presence of the King and Queen, cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within, that it degenerate not into distimulation, as the ordinary complementing strain doth, but must also have expressions without, to bear witness unto that which is within, in gesture, words, or otherwayes, as men are called to the giving of them.
If it be asked, What honour doth import, and what may ⟨p. 323⟩be comprehended under it? Answ. Under honour are comprehended, 1. Charitable constructions of mens actions, whereby what is doubtful is exponed to the best: It will not, nor ought not, I grant, determine a man to esteem every man gracious whom he knoweth not to be profane, nor every thing to be truth spoken by him which he knoweth not to be false: But 1. it will keep a man from running into the extreme of contrary judging of him as wicked, false, carnal, natural, graceless (a lamentable ill amongst even good people, too ready often to give such designations and epithets to their Neighbours, whether inferior or superior to them, on very little ground, and sometimes to persons, who, without breach of charity, may be supposed for true Religion, not to be much, if any thing at all, short of themselves) or such an one as some may call him, even though he know nothing of his goodn •s •, yet because he knoweth not his evil, he forbeareth to conclude so harshly of him. 2. It will make him live with him as (to him at least) negatively gracious, and accept of what he saith for truth, not knowing any thing to the contrary, in so far as Christian prudence will permit him; and thus far a charitable construction will lead us in reference to our Neighbour, for we are not bound positively without ground to determine a thing to be right or wrong, or a man gracious or wicked when we have not certain knowledge, and so may be deceived; but we ought to walk with men whose hypocrisy and dishonesty we know not, as with good and honest men, yea, even where some slips or escapes are to be found. 2. Honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men, which is a grace moderating a man so, that he preferreth not himself inordinately to others, either in respect of place or parts, or other such like grounds, which Christ commendeth in the Gospel, and enjoineth that men should not love the uppermost rooms, or first salutations, but seek to prefer others, and be to their own honour as weaned children, or new-born babes, Matth. 18 3▪ readier to serve a •d give honour to others, then desirous of service and honour from them, and this not in complement, but in reality. 3.
If it be asked, What honour doth import, and what may ⟨p. 323⟩
It taketh in esteem of others, and vindicating of their name and ⟨p. 324⟩fame, that they may be accounted of, and be in good repute with others; endeavouring their vindication then most when they are wronged; seeing a good name is so essential a part of honour, Eccles. 7.1. 4. It taketh in praise which is the commendation of a fact praise worthy, or of such and such laudable things, bestowed on the person by God. 5. Gratulation and rejoicing at another's good, as if it were our own. 6. It taketh in mercy and communication by way of charity to others.
It taketh in esteem of others, and vindicating of their name and ⟨p. 324⟩fame, that they may be accounted of, and be in good repute vvith others; endeavouring their vindication then most vvhen they are vvronged; seeing a good name is so essential a part of honour, Eccles. 7.1. 4. It taketh in praise vvhich is the commendation of a fact praise vvorthy, or of such and such laudable things, bestowed on the person by God. 5. Gratulation and rejoycing at anothers good, as if it vvere our own. 6. It taketh in mercy and communication by vvay of charity to others.
Now all these effects of honour are to be drawn forth according to the stations we are in, and the relations we sustain, and as we stand in reference to oath ••• according to their stations and relations, of husband, wife, servant, master, son, father, friend, &c. And no doubt more even of this outward respect would contribute not a little to our hearty and comfortable living together.
Now all these effects of honour are to be drawn forth according to the stations we are in, and the relations we sustain, and as we stand in reference to oth ••• according to their stations and relations, of husband, wife, servant, master, son, father, friend, &c. And no doubt more even of this outward respect would contribute not a little to our hearty and comfortable living together.
These being some of the commanded duties, the contrary vices are prohibited, as 1. Rash judging, taking up a prejudice upon unsure grounds that will not bear such a thing; and this may be either a weakness proceeding from ignorance, or a prejudice slowing from malice at the mans person, which is more readily inclined to construe so and so of such a man and his Actions then of another: The first may be removed, and the person faulty in it will be desirous to have it removed, and will esteem more of the person mistaken, when it is removed, as Eli did of Hannah 17. 1 Sam. 1.17. The second is hardly removed and admitteth not of the mean which may remove it, leaving no room for information, Apology, Vindication, &c. 2. Pride and Presumption are condemned here, Pride whereby one with Diotrephes affecteth the preheminency, a higher office or precedency in the same office, the first salutation, the highest room at Table, &c. Presumption, whereby a man is ready to undertake something above his ability, as if he were more fit and able for it then indeed he is; even as on the contrary Pusillanimity is a scarring to reach to, and adventure upon, what a man is able for, and called to. 3. Vanity or vain Glory, much blazing abroad our own good actions, or delighting to have them known to others, that they may blaze them. 4. Ostentation making show of what good is in ⟨p. 325⟩us, and following what is good for that end, and in such a way as it may be taken notice of by men, as the Pharisees, who only sought their own glory in their prayers and alms. 5. Envy, which is a grief and sadness for the honour of another, that such a good Turn should fall in his hand, or that he should be honoured, followed or respected, as if his being honoured and preferred did detract from their own credit and honour; it differeth from fear, which is a sadness that an Enemy is preferred, because they may suffer and be in hazard from him; this Envy floweth principally from pride, whereby folks would monopolize all honour, and what is honourable unto themselves, and are grieved when it is not so, a manifest fruit of the flesh, Gal. 5.21. and a prime and most destructive enemy to Graces, and yet very rife in this hypocritical age, and much incident to religious folks, especially to Ministers and persons of gifts;
These being some of the commanded duties, the contrary vices are prohibited, as 1. Rash judging, taking up a prejudice upon unsure grounds that will not bear such a thing; and this may be either a weakness proceeding from ignorance, or a prejudice slowing from malice at the mans person, which is more readily inclined to construe so and so of such a man and his Actions then of another: The first may be removed, and the person faulty in it will be desirous to have it removed, and will esteem more of the person mistaken, when it is removed, as Eli did of Hannah 17.
an ambitious humour, coveting to excel and darken all that are about them, when as it were much more Christian and congruous for a man to whom God may have given more then he hath done to others, selfdenyedly to veil, and studiously to obscure himself in some Cases, least he sadden or Eclipse others, or draw more Observation to himself. 6. Emulation, which is a seeking to go beyond another in esteem, not from any love of virtue, but only out of an envious desire of having the preeminence of such a person, of out-stripping him, and of bearing him down in his reputation; it followeth on the former. 7. Detraction, a vice whereby men underhand whisper what may be to the dishonour of another, even though it be a truth, using insinuations, and such a manner of seeming respect to the detracted, as may make the blot and infamy to stick, as when many commendations are given • man, not out of any respect to him, but to make some reproach cast upon him go down the better, and be the more easily believed▪ as coming from such a one who respecteth and loveth the man; as, he is discreet, of great parts, &c. but, by which but all is overturned, 8. Contention and Strife are also opposite to this command, and any thing whereby, directly or indirectly, mediately or immediately, the fame of our Brother, and his estimation is reflected upon, which are of a large extent. 9. Mocking, disdaining, taunting, ⟨p. 326⟩and such like are plainly against this command and forbidden in it.
an ambitious humour, coveting to excel and darken all that are about them, when as it were much more Christian and congruous for a man to whom God may have given more then he hath done to others, selfdenyedly to vail, and studiously to obscure himself in some Cases, least he sadden or Eclipse others, or draw more Observation to himself. 6. Emulation, which is a seeking to go beyond another in esteem, not from any love of vertue, but only out of an envious desire of having the preheminence of such a person, of out-stripping him, and of bearing him down in his reputation; it followeth on the former. 7. Detraction, a vice whereby men underhand whisper what may be to the dishonour of another, even though it be a truth, using insinuations, and such a manner of seeming respect to the detracted, as may make the blot and infamy to stick, as when many commendations are given • man, not out of any respect to him, but to make some reproach cast upon him go down the better, and be the more easily believed as coming from such a one who respecteth and loveth the man; as, he is discreet, of great parts, &c. but, by which but all is overturned, 8. Contention and Strief are also opposite to this command, and any thing whereby, directly or indirectly, mediately or immediately, the fame of our Brother, and his estimation is reflected upon, which are of a large extent. 9. Mocking, disdaining, taunting,
There are some Questions that do arise from what is said:
1. Quest. If all men should be honoured? Yea, if even wicked men also?
Answ. 1. Wicked men known to be su •h cannot be honoured, as if they were gracious; neither can any place or dignity, merely as such, have what is due and proper to grace attributed to it without guilt, the doing whereof we conceive is that sin reproved by James cap. 2.1. to wit, the accounting of rich men, that were wicked to be more religious then others not so rich, and possibly there may be much guilt of this sin in Titles and Dedications of Books, where the most religious, pious, &c. are often unwarrantably put amongst the Styles.
Answ. 1. Wicked men known to be su •h cannot be honoured, as if they were gracious; neither can any place or dignity, meerly as such, have what is due and proper to grace attributed to it without guilt, the doing vvhereof vve conceive is that sin reproved by James cap. 2.1. to vvit, the accounting of rich men, that vvere vvicked to be more religous then others not so rich, and possibly there may be much guilt of this sin in Titles and Dedications of Books, vvhere the most religious, pious, &c. are often unwarrantably put amongst the Styles.
2. Yet there is a civil honour, which they may get, and we are called to give them upon several accounts, as 1. on the account of their place, if Magistrates, honour to whom honour is due, is in that respect enjoined, Rom. 13.7. 2. Of their relation, if they be Fathers, Mothers, &c. as it is 1 Tim. 6.2. i Pet. 2.3.3. Of their other Qualifications and parts, or on other accounts, yea even on this general account, that they are men having immortal souls, capable of grace, and of being restored to Gods Image, our evidencing of honour to them is called for.
2. Yet there is a civil honour, vvhich they may get, and vve are called to give them upon several accounts, as 1. on the account of their place, if Magistrates, honour to whom honour is due, is in that respect enjoyned, Rom. 13.7. 2. Of their relation, if they be Fathers, Mothers, &c. as it is 1 Tim. 6.2. i Pet. 2.3.3. Of their other Qualifications and parts, or on other accounts, yea even on this general account, that they are men having immortal souls, capable of grace, and of being restored to Gods Image, our evidencing of honour to them is called for.
2. Quest. If rich men should be honoured? Answ. Riches of themselves, and for themselves, are not honourable, neither can they make the Possessor such: But Riches may make one capable of doing more good, and of being more useful in Church and Commonwealth, and consequently of being deservedly honoured; and no doubt a rich man is to be respected, as a steward entrusted with some thing to be employed for the honour of God, and for the good of others; and r aches, when well improved to these ends, they become useful, and therefore in that Case the Possessors of them are to be honoured; but when abused, the person is more vile, so David, at first, honoured Nabal, as a Father, and called himself his Son, but after that his churlishness appeared and discovered ⟨p. 327⟩it self so grossly, there was no such honour due to him, nor given him.
2. Quest. If rich men should be honoured? Answ. Riches of themselves, and for themselves, are not honourable, neither can they make the Possessor such: But Riches may make one capable of doing more good, and of being more useful in Church and Commonwealth, and consequently of being deservedly honoured; and no doubt a rich man is to be respected, as a steward intrusted vvith some thing to be employed for the honour of God, and for the good of others; and r •ches, vvhen vvell improved to these ends, they become useful, and therefore in that Case the Possessors of them are to be honoured; but vvhen abused, the person is more vile, so David, at first, honoured Nabal, as a Father, and called himself his Son, but after that his churlishness appeared and discovered ⟨p. 327⟩it self so grosly, there vvas no such honour due to him, nor given him.
As to what the Apostle James discourseth cap 2.1.2. certainly he doth not there simply condemn all reverencing of rich men, but the doing of it, 1. On a religious account, and in religious things, 2. When there was only care taken for accommodating them in Assemblies, and no care at all for accommodating poor ones, as if because they were not rich they had been without all interest in the Gospel; the honouring of the one and that jointly with the contempt of the other made the fault. 3. It was condemned by him, because done for an evil end, viz. for flattering of rich men, these reproved by him for doing it, not being single, but selfish in what they did, seeking only their own advantage. 4. The preferring of rich men as, and because, they are such, as more religious then poor ones, who it may be have much more religion then they, is the acceptation of persons condemned here by the Apostle James, to wit, when a rich man is preferred as more godly, and only because more rich, before a poor man, alike godly or more godly then he.
As to vvhat the Apostle James discourseth cap 2.1.2. certainly he doth not there simply condemn all reverencing of rich men, but the doing of it, 1. On a religious account, and in religious things, 2. When there was only care taken for accommodating them in Assemblies, and no care at all for accommodating poor ones, as if because they were not rich they had been without all interest in the Gospel; the honouring of the one and that joyntly with the contempt of the other made the fault. 3. It was condemned by him, because done for an evil end, viz. for flattering of rich men, these reproved by him for doing it, not being single, but selfish in what they did, seeking only their own advantage. 4. The preferring of rich men as, and because, they are such, as more religious then poor ones, who it may be have much more religion then they, is the acceptation of persons condemned here by the Apostle James, to wit, when a rich man is preferred as more godly, and only because more rich, before a poor man, alike godly or more godly then he.
Quest. 3. Wherein consisteth the difference that is betwixt the respect, which is to be given to a good man, and that which is to be given to another, when both are alike in outward things.
Answ. 1. It may be that in outward signs and evidences of respect there be no difference, the one may get as low courtesies as the other. But 2. There is a heart Testimony and respect, such as Paul had in the consciences generally of all, but especially of his gracious hearers, that is, an Approbation that he is worthy of honour, not only for the outward capacity he is in to do good, but for actual improving of it to that end, which is a far other thing then outward Civility.
2. In this there is a difference betwixt the respect given to the one, and that which is given to the other; in that something of gracious conformity to the Image of God, beside other common commendable Qualifications, being discovered in the good man, he is (at least ought to be) with more complacency delighted in, then the natural man, though as ⟨p. 328⟩to outward things in the same Station with him.