CHAPTER L – 10. A renowned and perpetuated name to be denied
but for pardon and salvation; and these you shall have; God will perform his covenant to you, and give you both his kingdom, and so much of worldly things as over-plus, as is truly good for you; and what would you have more? You shall have the inheritance and crown of blessedness; and will not that serve your turn without a few good words from silly man! I hope you would be loath to change rewards with the hypocrite! Why then do you so much desire his reward, and so much undervalue your own? Though his be present, and yours be future, I hope you think it but a doleful hearing, to have
Christ say, "Verily they have their reward;" in comparison of his promise to his reproached servants, "Verily great is your reward in heaven;" Matt. 6:2. 5:12.
And now, I hope, in all these ten particular considerations, you may see reason enough for self-denial in the very reputation of your godliness and honesty; and why you should endure joyfully to be esteemed ungodly and dishonest, rather than be so.
CHAPTER L
A Renowned and Perpetuated Name to be Denied 10. THE last point of honour which self must be denied in, is a renowned and perpetuated name. For to that height doth pride aspire, that no less will satisfy, where there is any apparent hope of this; though in those that sit so low that they see no ground to hope for such a thing, the desires after it are not so kindled as they be in others, that think the prey is within their reach. Fain men would be famous and talked of through the world; they would have their real and supposed worth made known as far as may be. And when they
die, they would fain have their names survive, that they may be great in the estimation of posterity, and magnified by all that mention them. And so deeply are men possessed with this dangerous sin, that they account this perpetuated fame for their felicity. And there was nothing that most of the heathens did prefer before it; but when they seemed to be most virtuous, heroical, and patient, it was but to be thus esteemed of after they were dead.
If you ask me, how far a surviving reputation may be regarded? I answer, 1. So far as the interest of God, or his Gospel, church, or cause, or the public good, or the good of our posterity is concerned in it, and may be promoted by it thus far it is lawful and a duty to value it, desire it, and seek it. For if we have thoroughly searched our hearts, and can say unfeignedly that it is God, and his cause and honour that we principally intend, and desire our own honour but as a means to his, and therefore desire it no further than it is such a means; then we may justly desire both the extension and surviving of our reputation, if we are groundedly persuaded that it is like to conduce to these happy ends. As for example: A prince that owns the cause of God, and makes such laws for the common good as may exceedingly promote it, if they be observed by posterity, must have a great regard to his present and surviving fame, because the honour of his laws will depend much upon the honour of his name: and if once the people vilify him, they will be likely to vilify and cast off his laws, to the hurt of church and commonwealth, and their own undoing.
And even to the success of their present government, they should be very careful of their fame: so also a minister of the Gospel must be very careful of his present and future reputation. For at present, the saving good of his auditors doth much depend upon it. For if they have a base esteem of the pastor, they will be unlikely to give diligent
attention to his doctrine, but disesteem it as they do the speaker and it is not likely to go to their hearts; nor will they seek his advice in the great matters of salvation, and the difficult cases and dangers that they meet with; but to the great hazard of their souls will slight the necessary assistance of him that is appointed to be their guide to heaven, and will set light by all the ordinances of God. And therefore the pastor's reputation is ten thousand times more beneficial and necessary to the people than to himself. For, alas, it is but their good thoughts and words that he receiveth; which add little to his happiness: but it is everlasting life which they may receive by that word of God and help from him, which is furthered by his reputation.
And therefore, as ministers, should be exceedingly watchful against pride, that they desire not honour for themselves; so when they are sure that God is their end, they must be exceeding careful of their own reputation, and avoid all occasions and appearances of evil, and purchase it by all just means: for though honour be worth little, yet the cause of God and the souls of men are worth much; and we must not be prodigal of our Master's talents, and such as are very useful to his service: our reputation is God's and the church's due, and to be cherished for their use. Especially those ministers must be careful of their reputation, that by reformation or public useful writings are capable of profiting posterity: and they may desire the surviving of their honours, which for itself might not be desired; because their works and writings, and doctrines are like to be much blasted by their own defamations, and do little good to any that come after; nay, the precious truths and cause of God may be most dangerously wronged and disadvantaged by it; and get such a blot and dishonour by their dishonour, that any that shall seek the promoting of it hereafter may be greatly hindered and disadvantaged thereby: for it
will seem enough to cast off such a doctrine for ever, that by the dishonour of the maintainers it was once dishonourable, and rejected as an error. And doubtless some things have been thus made heresies, and so will be long rejected as heresies in many parts of the Christian world, because they were once called by that name; and that was because the person that did own them had some such dishonour or disadvantage as left his doctrine open to this reproach.
And therefore you may here see what a potent instrument reputation is in the devil's hand, to do his work; and what abundance of advantage he gets by defaming God's servants. Principally by this means did he long keep the world from the entertainment of the Gospel, the servants of Christ being contemptible in their eyes, and the preaching of the cross but foolishness to them. By this means did the Pharisees hinder the Jews from believing in Christ: and by this means is heathenism, infidelity, and Mahometanism continued in possession of most of the world to this day. By this means it is that popery keeps the common people in thraldom: as the voluminous lies of Cochlæus, Bolsecus, and many others concerning Luther,
Calvin, Zuinglius, and other of our reformers and writers, do fully testify. And by personal reproaches and dishonours it is that the doctrine of the reformed divines is made so odious among the Lutherans; and the like instances might be given in others. If now any weighty Christian verity should be asserted by any pastor of the church, in a sounder and clearer manner, than is commonly known or owned, if the person that doth it, should but fall under any reproach (which he shall be sure of, if the devil can procure it), it is two to one but forh is sake his doctrine will be stigmatized with the name of error, and so lie buried for ever, till Divine Omnipotency commands its resurrection. And hence it is that there is not one
instrument that ever God raiseth up to vindicate any truth, or ordinance, or do him any special service, but satan raiseth up tongues and pens, if not hands and swords, against him; and an army of reproachers will presently be on the back of him.
Now in all such cases as these, it is a great duty for any servant of Christ to be very regardful of his reputation even with posterity: for his good name may much promote the truth, as we know the name of Austin, Calvin, and many another doth at this day. And if it be our great duty to extend our service of God as far as we can, to all countries, and to all posterity, to do them good; then it is our duty to endeavour that a good reputation should go along with our labours to further the success, or remove impediments. And thus while we are sincere, and intend all for God, we may and must regard our honour; and yet in so doing we deny ourselves, because we do it not for ourselves, but for God and his church.
And if honour be given in to us this way, even as we partake of it ourselves, as a means to God's honour, we must thankfully accept it, esteem it, and rejoice in it. And therefore it is made the matter of many promises, and spoken of in Scripture as a blessing: "A good name is rather to be chosen than great riches;" Prov. 22:1. "The memory of the just is blessed: but the name of the wicked shall rot;"
Prov. 10:7. "A good name is better than precious ointment;" Eccles.
7:1., with many the like.
Thus much I have said to prevent a misapplication of that which followeth; and to help you so to understand me on this point of honour, as not to run from extreme into extreme, and to sin by seeking to avoid sin.
But alas, this kind of seeking our honour for God and his church, and not for ourselves, and as our own, I doubt is more rare than the neglect of honour. The sin that I dissuade you from, is in these two points. 1. That you do not affect and seek after extending or surviving reputation for yourselves; and out of a proud desire to be still somebody in the estimation of the world: 2. That if God deny you even that honour which in the most lawful manner you desire, that you submit to his pleasure, and take it patiently; and in these two respects you must here deny yourselves.
Above all others, these sorts of persons following are in danger of this odious pride, in desiring for themselves an extended and surviving name: 1. Princes and soldiers that have the management of the great affairs of the world, fain would they be renowned to posterity; and hence are their aspiring ambitious designs. For this are their wars and conquests, that they may be famous when they are dead as well as while they live; and thus they make their noble conquests to be but murders of the vilest sort, and worse than any cut-throats and robbers by the highway, while they intend them but for themselves and their own vainglory; and better might they seek honour by whoredom, drunkenness, or theft, which are far smaller sins. Whereas, if their wars had been undertaken for God, and managed according to his will, they had made them truly honoured and renowned. And from this odious pride it is, that Absalom's pillars must be erected, and monuments must be built to perpetuate their names, and tell the world what need they have of means to keep alive their memories, and how destitute they are of nobler means, when marbles and monuments must be the great preservers of their fame. Yea, it were well if this pride and selfishness did not corrupt the noblest of their works, and turn them into deadly sins; if they did
not build their hospitals, colleges, or churches, and endow them with revenues to perpetuate their own names, rather than to do good.
Though the works themselves are so good and so rare that I would not cast any dishonour upon them, seeing all that can be said is too little to provoke men to do the like; yet am I bound in duty to tell them, that if self should be the end, instead of God, and pride the cause, instead of charity, hell would be the reward instead of heaven; so great a matter is it to have an honest heart and right intentions in the most excellent and noble works. Insomuch that a poor man that hath a heart to build a college or a hospital, if he had but means, shall be rewarded by God, as if he had done it, if God were the end and charity the principle; when a rich man that doth the work itself, shall have but a poor and temporary reward, if self be the end and pride the principle.
2. Another sort that are specially in danger of this sin, are all rich men who would be great in the world, and perpetuate their names and memory in their houses, lands, and posterity; and therefore they would purchase towns and lordships, that their houses may be famous when they are gone: for it seems a kind of life to them if their greatness do but live in their posterity; "their inward thought is that their houses shall continue for ever, and their dwellingplaces to all generations: they call their lands after their own names—This, their way, is their folly; yet their posterity approve their sayings;" Psal.
49:11, 12. Hence also is that ostentation of escutcheons, and arms, and of ancient gentility or nobility, and much more such proud and selfish vanity.
3. Another sort that are in danger of this sin are divines, and learned men in all professions, who make their writings but a means to
perpetuate their own names to posterity. Temptations to this sin may be offered to the best, and too much entertainment they may have with our natures, because of the remnants of selfishness and pride.
But yet they do not prevail with the sanctified so far as to aim more at their own honour than at God's. The labours that in themselves are excellent, and a blessing to the church, are lost to him that was the author of them, if self be the end, and pride the fountain. And exceeding great need have the godliest men to watch their hearts in this particular, for they are very deceitful, and selfishness will too often interpose, where nothing but God and public good is discerned.
And now, because that the sin is very great and dangerous, I shall here annex a few considerations, which, by opening the evil of it, may help you to abhor it.
1. These proud desires of a great and surviving name, do shew that you lamentably overlook the true eternal honour of the saints. Must you have honour? Choose that which lieth in the esteem of God.
Must you be great and glorious? Why you may be so, and God would have you be so, if you will but know where greatness and glory is to be had, even in that blessedness that Christ hath purchased. Must you have your greatness and honour perpetuated? Why you may have that which will never have an end; and when God hath set before you such an endless glory, are you looking after a name among mortal men, to leave behind you on the earth? Do you think to be saved indeed or not? If you do, what need have you of the smoke of man's applause when you are with God? What unworthy thoughts have you of heaven, if you think when you are there you shall have need of men's good thoughts or words on earth? But it is a dangerous sign that you are indeed unbelievers, and lay not up your treasure in heaven, when you are so careful to perpetuate your
names and shadows here with men. The true relish of heavenly honour would put you out of love with this.
2. And do you not plainly see in your own desires the vanity of all these earthly things, when you are put at last to take up with such a shadow, such a nothing, as is a surviving name? Is this all that the world can do for you? And do you not see here the wondrous deceitfulness of the world, and the foolishness of unsanctified men, that they will thus stick to the world for very nothing! When they know that they shall have no more from it, they are contriving for a name when they are dead. Wonderful blindness! that experience and the approach and thoughts of death, should no more open your eyes.
Surely, if this be all that the world will do for you at the last, you should even renounce it, and use it accordingly at the first.
3. You cannot but know, that when you are dead and gone, the honour of the world is none of yours, nor can it do you any good any further than it relateth to your eternal blessedness, and your honour is serviceable to the honour of God. What good will it do you to be magnified by men when you neither know nor feel it? What the better is a tree or a house, if men commend it? And for your souls, if they be with God, they will be far above the praise of men.
4. Nay, as such a design is a dangerous sign of your damnation, so I beseech you think what comfort it will be to your soul in hell to be extolled and well spoken of on earth? Will you cast away your souls to leave a name of renown behind you? And how unsuitable will such honour be to your condition? Surely, if you be there acquainted with it, you must needs be more tormented, both to remember that you were seeking the fame of the world, instead of the eternal glory, and
to consider what a miserable wretch it is that men are praising and magnifying on earth. Ah, then you will think with yourselves, 'Little do the poor inhabitants of the earth know what I am suffering while they are extolling me. Is the applause of mortals suitable to a poor tormented soul? Alas, that at one and the same time, men should be extolling me and devils tormenting me! How little ease do all their acclamations afford this poor distressed soul!' How honourable are the names of Alexander the Great, and Cæsar, and Aristotle, here on earth! But, alas, what cause have we to fear that they are lamenting their misery, while we are speaking of their glory!
5. And the sin is much the greater, because it is not a mischosen means, but a mistaken end, that your souls have fastened on. For it seems your very hearts are set upon your honours, and deeply and desperately set upon them, when you dare contrive the continuation of them when you are dead. Were it not a matter exceeding dear to you, undoubtedly you durst not lay such a design for it.
6. And consider whether there be not a love of the deadly sin of pride, and a final impenitency implied in this ambition of a surviving name: for you lay a design that is supposed to be executed after death. And as if you desired an eternity of wickedness, because your pride itself can live no where but with yourself, you would have it leave those tokens behind it by which the world may know that you are proud, and the effects of it you would have perpetuated on earth!
And had not the world enough of your pride while you were alive?
And had not you enough of it? Is this your repentance, that you would leave the monuments of your pride unto posterity, as if you were afraid there would be no surviving witness against you to condemn you? This is a certain transcendency of sin! The common
wicked ones would fain die the death of the righteous, and wish their last end were like to his. But these men would have their pride to live for ever; and when they themselves are in another world, they would have the demonstrations of their iniquity survive them.
7. And I beseech you consider what a fearful thing it is to die in contrived beloved sin! When men have none but a deathbed repentance, we have much cause to fear, lest it be but fear that is the life of the repentance; but when they have not this much, but are desirous to leave the monuments of their vice to all generations, from whence then shall we fetch our hopes of their forgiveness? And, O! what a power hath pride in that soul, where the thoughts of death itself will give no stop to it, but still they are desirous that pride may overlive them! One would think that the serious thoughts of a grave, much more of our passage into another world, should level all such thoughts of a surviving honour, even in an unsanctified soul! But I much fear lest it be infidelity itself that is the root of all, and that men do not soundly believe an everlasting life with God, which makes them desire to have somewhat like an immortality here on earth.
8. And consider what a silly immortality you desire. The honour can be no greater than the persons are that honour you, nor no longer.
And it is but poor mortals that will magnify your names, and what can they add to you? And it will be but a very little while; for it is not long that the world is to continue.
9. And consider what a wickedness is here commonly included.
Proud men desire to be thought better than they are, and spoken of accordingly: they limit not men's estimation to the truth of their
deserts; otherwise, if the best and greatest of you all were thought no better or greater than you are, alas, how far would men be from admiring you. What would you be thought but worms and sinners; and such as after all your glory, cannot forbid a crawling worm to feed upon your face or heart? And such as deserve no less than hell; and have many a secret sin that the world was unacquainted with.
But it is not a true, but false esteem that the proud desire; they care not how great, or how good, or how wise and learned the world and succeeding ages think them; and thus they desire to cheat men's understandings, and to leave a false history of themselves on earth, and to have all men believe and report untruths, to magnify men whose souls, it is much to be doubted, are in hell, or if they be not, must needs abhor such doings. And thus every proud and selfish man would be a false historian and cheater of the world.
10. Yea, which is yet the worst of all, they would continue sacrilegiously to rob the Lord of his honour, even when they are dead. It is an undue honour, which is stolen from God, which they so much seek for (for were it but such as is a useful means to his honour, he would not be offended with them). And when the saints say, "Not unto us, Lord, but unto thy name give the glory," these sinners are not content to rob God of his honour as long as they live, but they would do it even after death. If we had not certainly known the truth of it, we should have thought it an incredible thing that ever any man should come to that impiety, pride, and madness, as to desire to be worshipped as a God when he was dead. Much more, that the most of the world should be so far distracted as to do it: and yet so it hath been, and so it is in too great a measure. And truly the wicked or proud disposition that is predominant in the hearts of all the unsanctified, doth take up no shorter where it hath but hopes of
success to actuate it. Not a man of them but would be honoured as Gods when they are dead; though I know those of them that feel not this much in themselves, will hardly believe it. Consider what an heinous injury this is to God, and to the souls of men, that you should leave your names as idols to the world, to entice so many thousand men to sin, and to be a standing enemy to the honour of God, by encroaching on his right, and turning the eye of men's observation and admiration from him to you.
11. Consider also, how that by these desires of earthly honour to yourselves, and making this the end of your endeavours, you corrupt abundance of excellent works, (materially considered,) and turn them into mortal sins. If princes rule and fight for themselves, I have told you already what they do; but if this were done for God, it would have another form, and another reward, as it had another end. What a doleful case is it that such excellent works, as almsdeeds, and acts of bounty to church, or poor, or commonwealth, in buildings, lands, or any the like works, should all be turned into sin and death, by such a selfish vainglorious intent! And that their souls should be suffering for those works that others receive much good by! What a sad case is it, that historians, lawyers, physicians, philosophers, linguists, and the professors of all the sciences, should undo themselves for ever by those excellent works that edify the world!
Nay, what can be more lamentable to think of, than that able and learned divines themselves should lose their own souls in the studying, and preaching those precious truths, that are saving unto others; and that such excellent writings as remain a standing blessing to the church, should be the authors of mortal sin! And yet so it is, if the renown and immortality of a name on earth be the end that all this work is done for.