CHAP. VIII. The fifth Precept; of the honoring of Superiors.Honor is here taken, not only for a certain outward reverenc
CHAP. VIII. The fifth Precept; of the honoring of Superiors.
H onor is here taken, not only for a certain outward reverence, wherewith we reverence the estate of our neighbor; but also for the outward help, sustentation, and aid, wherewith we relieve them which have need. But it hath also other significations. So therefore parents must be honored: for which act, rewards are not only promised, but are also given.
Contrarywise, we know that Cham suffered punishment, who had his father in derision. Wherefore, in them must honor be done unto the image of God.
For this cause Solomon, so soon as he heard that his mother was present, he rose up, and went to meet her, and received her reverently, having regard to the commandment of God; Honor thy father and thy mother. But some man will say; Was it seemly for him, being a king, to reverence her? Aulus
Gellius, in his second book, entitled 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, and that there was brought a seat. Which being prepared, the philosopher bad the father of the president to sit down: who answered; Let rather this man sit, pointing to his
son: for (saith he) he is a magistrate of the people of Rome. But Taurus said; Sit thou down in the meantime, till we shall discuss among ourselves, whether it becometh rather thee or him to sit; seeing thou art his father, and he a magistrate of the Roman Common-wealth. Wherefore the father sat down: and the son also sat, having another stool brought for him. Then, after much talk, the opinion of Taurus was, that in public places and offices, the jurisdiction of parents, being compared with their children, placed in authority, ceaseth for a while, and for a time giveth place; but that out of public actions, and public places, public honors cease between them, and that the son must give place unto his parent.
Further, the same author addeth an example of Quintus Fabius Maximus, who being made Consul, and his father coming on horseback to meet him, commanded him by an officer to light down: which thing he not only took not in ill part, but he rejoiced in his son, which knew how to exercise with authority and manfully, the office committed unto him by the people of Rome. Wherefore, if Solomon, doing the part of a private man, honored his mother; he committed nothing, but that which was meet for him, giving a due honor unto his mother. He sat down in his throne, and commanded that his mother should sit down in a most honorable place by him. But as touching those things, which were declared by her, he referred them not to her judgment; but he himself gave sentence, not expecting the consent of his mother. So as, when children that be in office of authority, are compared together with their parents, the comparison is of two kinds of paternity. For in very deed, the son, as he is a prince, is made the father even of his own father; when notwithstanding, as touching nature, he is a son. Wherefore he ought to judge of those things, which be either spoken or propounded by his faither.
2. Furthermore, let not parents be over mild towards their children. Indeed children are the bowels of their parents; wherefore they cannot be corrected of them without great sorrow to themselves: which nevertheless must be lightly passed over, in respect of the honor of God, and the safety of their children. But this did not Helie, who over favorably rebuked his children; for he should have set every one of their faults effectually before their eyes: since it is a lighter matter unto them, and of small force to their hearing, when their faults be reckoned up generally; than when every particular crime is with authority objected against them. And when they are sharply reckoned up one by one, they move them after a more vehement sort.
Moreover, he did not reprove them, by avouching anything, but only under condition; So (saith he) the talk goeth; So it is reported unto me: as if he had said; If the things be true, which I hear, ye do grievously offend. But he should have said; This is your wickedness; These be your faults; Thus heinously do ye offend. Undoubtedly, they which coldly and mildly do admonish, seek nothing but to avoid ill will.
That Helie used not severity and correction enough, hereby it appeareth; in that he was for the same cause reproved afterward, both by the man of God, and by Samuel. Which would not have happened, if he, in reproving his children, had used the authority of the high priest, and not the tenderness of a father. The man was old, and at that time men are wont to be more inclined unto mercy. Josephus said, that he, from that time forward, did weep in a manner always; for that he expected a most certain punishment to be done upon his children by God. Chrysostom, against the dispraisers of monastical life, writeth; that He ought not only to have punished his children with words, but to have chastened them with stripes, to have cast them off, to have disgraded them of priesthood, and not to have suffered
such wicked caitiffs to remain in the ministry. Ambrose the bishop of Millen compelled unto open repentance, not his children (I say) but Theodosius himself, being the emperor. Also Marcion, when he had defiled a maiden, was expelled the church by his father, being a bishop: after which he coming to Rome, and there could not be accepted to the peace and communion [of the church] devised a wicked heresy.
Peradventure this old man Helie was somewhat ambitious, and endeavored to retain still the priesthood in his family: in the mean while he by such means did that which was very ill, both for himself, his children, and his family. Further, it is to be considered, that Helie blamed not his children of his own accord, and free motion; but was after a sort constrained thereto, at the complaints and cries of the people. Verily, we be all so disposed, through our naughty and corrupt nature, as we reprove others against our wills; for our mind is to please all men, and to displease none.
Also, man is a creature that desireth fellowship: therefore he feareth in a manner always, least if he should rebuke others, and more frankly admonish them, he should be accounted unworthy of society, and be called a furious and stern man. For such be they esteemed to be, which are wont to speak freely and truly. And this most of all happened unto the prophets, that while they reproved men's faults, they were of many reputed for mad men. For so the princes of the army demanded of Jehu, as touching the disciple of Elisha; To what end cometh this mad man unto thee? Again, it is most truly said of the Comical poet; that Truth breedeth hatred. So likewise Paul unto the Galatians said; Am I become an enemy to you for speaking the truth?
Wherefore Helie thought it not meet, to take such a thing in hand, as might breed him displeasure: but did like a good Mitio in correcting of his children. Fair speech pleaseth all men, and soft words are heard quietly, and
without grudge. Also there be some, which mislike the admonishing and correcting of men; because they have an evil conscience of their own, and consider that they themselves also may be justly reproved: these do fear, least that saying should be objected against them; Thou hypocrite, first take the beam out of thine own eye. Cicero against Verres writeth, that He which is ready to pronounce against another man, doth bind himself to live uprightly.
3. Moreover, Ambrose hath well noted: first, that the father ought to take heed, that if he have more children than one, he show not himself more loving to one of them than to another; for so may he easily mar that child, which he favoreth above the rest: since by reason of his father's good will, he will soon take a liberty of sinning. Further, the rest of the brethren will easily be inflamed with hatred or envy against him: which thou must provide that it happen not. At the least wise he himself, which perceiveth that he is more made of by his father, than the rest, while thereby he swelleth with insolency, and advanceth himself with pride, is pulled away from his brethren, with whom he ought to have been most nearly joined.
But if so be that the father do love his son, let him win unto him the goodwill of the other brethren; and those, whom nature hath knit together, let not fathers affection divide in sunder. For, to the keeping of household peace among brethren, an equal tribution is required. Thou seest in the patriarch
Jacob, how great evil happened thereby. And if so be that brethren be so offended, for a special garment given to one, and not to the rest; what thinkest thou they will do, if possessions and lands be bequeathed by the father or mother, to one above the rest? But if the father will at any time excuse this his love, more bent to one than to another, saying; I have respect unto virtue, I love him most that attaineth to more virtue and industry than
the rest: I allow of it, that thou love more; but yet thou must beware, that thou do not lightly show forth evident tokens of this love: there must be a respect had unto their age. Yoong men are much affected unto anger and hatred; which affections ought rather of the wise father to be repressed and kept under, than to be stirred up.
4. As touching the man and woman, Chrysostom doubted, whether before they sinned, one were of more dignity than the other; so as while things were yet perfect, the woman were subject to the man. Which thing he denieth, and seemeth to lean unto the holy scriptures. For when God had fashioned Eve, thus it is written of her; She is bone of my bones, and flesh of my flesh: and the rest that followeth. Neither in very deed is there any mention made of subjection. But after sin, this saying was added; Thy desire shall be subject to thy husband, and he shall bear rule over thee.
Nevertheless I think, that even when nature was uncorrupted, seeing woman was more imperfect than man, she should after a sort have been ruled by him: for she was made for him, and to be a help unto him. But when sin had now corrupted our nature, the imperfection of woman was grievously increased; and therefore she had need to be more severely ruled by man.
Wherefore, as things now be, Aristotle, otherwise an Ethnic, seemed not to think amiss, who saith; that It is not convenient, that a wife should not differ from a servant, because this is barbarous. The barbarous sort, in so much as they have that part of their mind rude, which ought to rule (for they be not instructed in good science and virtue) therefore they seem to be made to serve: neither do they account of their wives otherwise than of bondslaves.
But this is contrary unto nature, who is not accustomed to apply one instrument to two or more kind of works: one fitly serveth for one work.
Therefore it is not meet, that one woman should both be a wife and a servant to any man.
And in the ninth book of his Ethics, he appointeth the dominion of Aristocratia to be between man and wife; in the which kind of government, he is the chief, which excelleth in virtue and worthiness. Whereby it appeareth, that the husband is the head of his wife; because in virtue and wisdom he ought to excel her. And although this do not always come to pass; yet reason would, that for the most part it should so be. But Paul in the holy scriptures commandeth, that Men should love their wives, as Christ loved the church: but Christ so loved the church, as he both purged it, and made it safe. Even as in the government of excellent men, they which bear rule, do not only respect their own profit, but the public wealth; and the head doth not exercise tyranny against the members: even so, between man and wife there ought to be no need of violence. Which I speak, not to this end, as though men were not bound to reform and constrain their wives that offend; for Christ doth sometime both chasten and correct his church: but this he doth, to the intent he may make it the better. So, if men correct and chasten their wives at any time, it is meet for them to do it with that charity, wherewith Christ amendeth his church. But this they do not, who in a rage, and only to satisfy their own desire, do miserably handle them. And God doubtless, by the hands and industry of men, because of their estate and natural dignity, bestoweth many things upon women. But if it be otherwise done at any time, that men are either taught to be better, or else obtain any gifts of God by means of women; that happeneth but seldom, and it is nothing prejudicial to the order appointed by God.
5. Furthermore, we must take heed what is due to everyone. Unless the widow of Sarepta had certainly known it to be the special will of God, she
should not have done this; namely, to defraud herself and her son, to the intent she might sustain a man being a stranger. Neither ought prophets, or men of God, by the accustomed rule of piety, to require this of any men, that they should maintain them, without taking care for themselves and their children. For even the apostle to Timothy did plainly pronounce; that They which have not a care of their own, and especially of their family, have denied the faith, and are become worse than infidels: and therefore he would that widows should be maintained by them of their own kindred. But when the widow was now certified by the special will of God, it was not for her to have respect what was commanded by the law in general; neither might that take place, which is made a common proverb: Charity first beginneth at a man himself. Howbeit, as touching the common course, that we may perfectly discern, to whom we be more or less bound, and not to be deceived; we must consider, that there be diverse kinds of societies, kindreds, and friendships. One is spiritual; another is bodily, or of the same stock; another is civil, and such like. Wherefore, when we reason concerning love, and doing good towards our neighbors, there ought a comparison to be made of those things, which belong unto one degree: which being not made, an error will soon happen. That which I have now spoken, I will declare by examples, that it may the more plainly appear. If a man shall be instructed by a godly pastor and teacher of the word of God, and shall be brought to regeneration; and the same man have therewithal a father, of whom he was begotten, or have 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 absolutely; seeing with our answer, the matter would not be expressed. But we will say, that in those things, which concern spiritual friendship, we ought more to obey the minister of the
word that teacheth us rightly, and admonisheth us out of the holy scriptures, than either the children or the father, if they persuade things that be contrary and repugnant.
But if we demand as touching things of another sort; namely, of food and of maintenance, there is more due unto parents, and unto children, than is unto others; though they be ministers of the word of God. In which matter the Scribes, Pharisees, and high priests offended, when they taught children to say unto their parents; The gift which I offer shall avail thee: and so, by offering up of their goods in the holy ministry, they would defraud their parents of their due sustenance. Indeed the ministers of the word must be maintained, but yet not so, as any man should defraud either himself, or his family, of necessary livings. I will use another similitude. Admit that a man be in the camp, where just war is taken in hand. When the general captain chargeth him in something, concerning the affairs of the war, and the father being present commandeth him to the contrary: in this case the son shall rather offer himself to the general, than to his father. But if we shall determine of household business, and of things pertaining to living and sustenance, the parent shall be heard, and not the general captain. Hereunto respected that saying of Ambrose, when he said, in the first book of Offices;
I do no less choose you (speaking unto his flock of Millen) whom I have regenerated by the Gospel, than if I had begotten you in wedlock. True in deed was that which he spake. For, as touching the employing of spiritual things, of doctrine, of amendment, and of sacraments, he was no less debtor to them, than to the children of the flesh: but if the business had been concerning the food and maintenance of bodies (although he might not forsake others) yet he should first have ministered those things to his own.
Moreover, we should call another matter to our remembrance; that we must prefer the Common-wealth before our private commodity. And this performed they, of whom Paul speaketh in the 16th to the Romans, who laid down their necks for the life of the apostle. Those men verily deserved well of the churches of Christ, and therefore they were very much praised by them. Hereunto also may be applied that which Paul testifieth of the Galatians, that If it had been possible, they would have plucked out their own eyes; and have given them to him. Also good subjects, if their good magistrates happen into danger, ought not to spare, no not their own life, to defend the public wealth and safety. And in very deed, both sorts of men (I mean magistrates and ministers of the church) must be maintained by the substance of private persons; but not so, as either parents or children should be forsaken. For the commandment of God above all things must stand in force, which he commanded by Moses; that We should honor our parents.
And this honor consisteth not only in uncovering our heads unto them, or in giving 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 neighbors, in communicating of our goods, Paul declareth in the second to the Corinthians, the eighth chapter, where he wrote, that we must communicate our goods unto the poor; yet not so, as those which are poor should live at ease, and abound, and the givers themselves to want. Indeed we owe unto God both ourselves, and all that we have; but he dealeth with us according to right and equity: and as he is a mild father, so he showeth this equity or moderation. Wherefore the matter is so to be determined, as that which Elias demanded, and that which the widow granted unto him, we must understand to be a prerogative or privilege beside the common law, and ought not to be taken as an example for us.
6. But Christ in the 23rd of Matthew, forbad that we should call unto us many masters in earth, because we have one master Jesus Christ: so likewise he forbad us to procure any other fathers upon the earth, save only the heavenly father. Wherefore, that custom seemeth not to be allowable, wherein the servants of Naaman called their lord, Father. Hereunto we say, that the words of the Lord must not be absolutely understood, but his mind and meaning must be considered. For it ought not to be doubted, but that Christ himself appointed his apostles to teach and instruct, as well the Jews as the Gentiles. But it would be very ridiculous (and I may say a folly) to give the thing itself, and to take away the title and name. Neither may Paul be accused of sacrilege, when he saith, that he was appointed by God to be the teacher and master of the Gentiles. Yea moreover, he maketh himself the father of the Corinthians, and also the father of Timothy, in the second chapter to the Philippians. And although he was not ignorant, that Christ is the pastor of the flock of the faithful; [yet] he teacheth, that in the church there be pastors and doctors. Neither have men arrogantly challenged unto themselves the name of father, but have (as it were by inspiration) received such a title offered unto them. For the law doth earnestly command, that children should obey their parents; which if they shall do, it promiseth great benefits. But on the other side, if they will despise them, it pronounceth grievous curses and execrations against them.
That therefore, which Christ pronounced in Matthew, either represseth the ambition of men, which vainly and ambitiously sought after such trifles; or else forbiddeth them to be masters and fathers, who obscure the honor of God, and his honor, while they teach and preach other things, than God and Christ either taught or preached; and do sever the honor of parents and masters from the honor of God and of Christ. Otherwise they be fathers and
masters, but yet in God, and also in Christ. For even as of Christ dependeth all kindred and paternity, (as it is said in the epistle to the Ephesians, the third chapter) so all the doctrine of the masters of the church ought to depend of the dignity of Christ only. Howbeit, so far as I remember, Christ is not anywhere in the history of the Gospel called father. Wherefore he saith in the Gospel of John; Ye call me master and Lord, and rightly, for so I am. Also the apostles (as we read in the Acts) were not called fathers; only that Paul (as I warned before) named himself a father. But at this day, among them of the church, there is no measure or end of titles. They are not only called fathers; but, Most reverend, Most excellent, Right honorable,
Most holy, and Most blessed. Howbeit, the greater titles that are given them by the doting world, the more abject they are in the sight of God; yea, and of all unhappy men most miserable.
Of Ambition.
7. Ambition is an overmuch desire of honor. And honor is that reverence, which is yielded unto any man, for a testimonial of his excellency. And a testimony is given to him even of right: for it is meet, that we somewhat recompense them, which help and maintain us, and are furnished with the gifts of God. And there is nothing that we hold more worthy, or better than honor. Moreover, [we give them honor] that they and their like may go forward, to exercise themselves the longer and more constantly in helping and preserving of others. Besides this, that we yielding such a reverence, may get them authority, whereby they may the more aptly and commodiously execute their office. Hereby it appeareth, that it is lawful also, even for holy men, sometime to embrace the honors, which are given unto them for virtue, learning, and godliness sake. For they both desire and allow of that, which is just; and do rejoice, that men perform that good,
which God would by his law have done. And his commandment is, that we honor our father, mother, magistrate, and such like. So as, if men obey his commandments, godly men cannot but take it with a thankful mind.
Furthermore, if it should not thus be done, their ministry would be contemned: but that must by all manner of means be avoided. And forsomuch as we are prone to pride, haughtiness, and arrogancy; therefore it behooveth to take very wary heed, that through the desire of honor, how just soever it may be, we abuse it not. And thus I purposed to note those things, which I judge meet to be taken heed of in this matter.
First, that we repose not ourselves in this kind of good thing, as the chief end. Whatsoever we do, must be directed unto God: and specially that honor, which is given unto us, when we rightly and orderly do our duties; so that thereby, both we ourselves may know, and also may teach others to glorify God, and not men in their works. This moreover hath Christ commanded, that we should so order our works, as thereby those that see them may glorify God, the heavenly father. Neither ought it to move us, which is commonly spoken, that Honor is the reward of virtue. For that is not to be understood, neither as touching the virtues themselves, nor as touching the men, which be adorned with them. For it should be very ill with either of them, if they had no other end prescribed than honor. The end of good men, is life eternal, and the kingdom of heaven: and the end of virtues, is to prepare and renew us to the glory of God. But honor is said to be the reward of virtues, in respect of others, which do behold and wonder at the gifts of God, which are in good and godly men. And when they desire to present or recompense them with some good thing, and have nothing more excellent than honor, they give that unto them. After this manner therefore honor is accounted the reward of virtue.
Another caution is, that none be so inflamed with the desire of honor, as he seek to attain to the same after what sort he will; be it by right, or by wrong. Salust spake an excellent sentence as concerning this matter; The good man and the evil do both alike desire unto themselves, glory, honor, and rule: the one, by true means; but the other wanting good arts, striveth to compass the same by fraud and guile. Thirdly, we must beware, that a man seek not more honor, than his deserts and virtues require; nor that he seek to wrest unto him honors and dignities, when he rather deserveth blame: for this would be both absurd, and without all order of justice. Abimelech took no heed of those things, which I have recited: but ran into them all: for he proposed to himself a kingly power, or rather tyranny, as the chief end; for he directed thereunto all his acts and devises. And moreover, he endeavored to attain thereto by deceits and guiles, and not by a good way and just means: or rather he seemed to be of Euripedes judgment; That even right itself is to be violated for dominion sake. And for so much as he wanted deserts, he rather extorted honor (which is given as a testimony of virtues) than got it unto himself by honest means. He circumvented his citizens by no obscure kind of largesse: for he with fair words desired the kingdom, because he would bestow upon them most large and ample benefits, for so much as he was their kinsman.
The laws even of Ethnics condemn such ambition: for it is decreed Ad legem Iuliam de ambitu, that he which attaineth to honors by bribery, should be condemned, both in a fine of money; namely, in a hundred pieces of gold, and withal should be made infamous. And that ambition is wont to drive men to commit murders, without all respect of any kindred; the histories as well holy as profane do sufficiently teach us. Cain being afraid, least his brother should be preferred before him, did slay him. For the same
cause did Romulus kill Remus, Domitian lay in wait for Titus, and Antonius Caracalla slue his brother Geta. Also there have been children so desirous to reign, as they could not stay until their parents came to their fatal death.
And again, fathers fearing least their children should attempt innovations, have put them to death: as Herod did, of whom Augustus said, he had rather be his hog, than his son; because he abstained from hogs, by reason of the Jewish religion; but he forbear not from murdering his children. I pass over the most cruel proscriptions of the Romans, wherein all regard of friendships was set aside. Also how the earnest endeavor of perverse religion or idolatry violently breaketh out and rageth, there is no need to repeat old histories; seeing our age hath over many examples of the same.
Of desire of Praise.
8. The godly have wherewithal to comfort themselves very well, by this sentence of the apostle; (When the Lord shall come, then shall everyone have praise of God) when they be back-bited, when their good name is impeached, and when the things that they have well done, are brought into slander by evil persons. For they be taught to expect praise from Christ, and with a noble courage to contemn the praise that cometh from men, which for the most part is vain. Indeed man, of his own nature, is greedy enough of praise. Wherefore Augustine, in his 13th book De Trinitate, doth cite a verse of Ennius; namely, that All mortal men do fervently desire that they may be praised. And no marvel; seeing man is according to the image of God: and God will have his praises to be most highly celebrated. But this desire must be reformed, least by our abuse it hinder salvation. This may be done, if we follow the counsel of Paul, in expecting praise to come from God; whereby it may be counted perfect and sincere. Augustine in his 13th book of confessions writeth, that concerning this matter he had much cause
to be greatly grieved, (for he was oftentimes commended, neither was it an easy thing to overcome the flattering motion of the mind:) but he saith that he used this comfort, that he knew it was most surely determined by God, that praise is a perpetual companion of pure and chaste life. And hereof were not the Ethnics ignorant, when as they made praise to be as a shadow following the body, to keep continual company with virtue. I ought not (saith one) for that cause, to live naughtily, that all men may hate me, so soon as they hear me spoken of.
But when we hear ourselves praised, there must be used a double remedy.
First, let us rejoice on the behalf of our neighbors; because they be so appointed by God, and inspired by his spirit, as they will praise and allow of those things, which they shall judge worthy to be praised: which benefit of God is not common. Another remedy there is, that whatsoever praise is given unto us, let us turn all that upon God himself, who is author of all good things; taking special heed, that we be not desirous to be praised of men. For this desire is so pernicious, that sometime it driveth men to madness. Julian the apostate (as we read in the sixth book of the tripartite history) although otherwise a man wicked, yet in human philosophy and sciences of the Schools very well learned: what time as he moved war against the Persians, was so desirous of glory, that in pride of mind, he began now to dream and imagine unto himself a glory, whereby he might be equal with Alexander of Macedonia. Yea and he fell into so great a folly, as he said, that The soul of Alexander was translated, and dwelt in himself. We be taught in the epistle to the Romans, 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, straightway added; Whose praise is not of men, but of God. And in the second to the Corinthians, he saith; Not
he which commendeth himself is allowed, but whom God commendeth. If every man's praise shall come unto him from God, the same is also to be judged of dispraise. For in the judgment of God, as there shall be many praised; so on the other part, many according to their deserts shall be dispraised.
9. But insomuch as godly men do seem sometimes to be forgetful of themselves, when they speak honorably of their own virtues, we will declare in few words, how the same may be lawful. First, the godly make no show or brag of their own virtues: for they know them to be the gifts of God, and that they themselves be defiled and many ways corrupted.
Secondly, they acknowledge those virtues to be given them, not only for their own sakes, but also for the people; that they may provide and care for such things as be necessary for others. Thirdly, they perceive that they have not fulfilled the law of God, but that they oftentimes offend and fall; and that they be not able to stand in judgment before God. But if they be compared with their adversaries, they doubt not, but even before God they shall be their superiors. Moreover, they would, that by their good life the glory of God should be set forth; and that others, by their example, should be stirred up to live well and godly. Furthermore, they call their own acts to remembrance; not for to make vaunt of themselves among others, but to give a weight unto their doctrine, since their speeches be neither false nor vain, nor full of wind. For, as when place serveth, they set forth their goodness; so else-where they dissemble not their evil. But here must be diligent heed taken, that we be not be guiled by our flesh. For as touching the thing itself, the very same is done by the godly, which is done by the wicked: howbeit, that which is done well of the one, is done wickedly of the other. Samuel, Hezekiah, and others, commend their own acts; the very
same doth the Pharisee: but not with the same mind. God is he that knoweth the heart, and seeth with what mind everything is done of every man.
Again, the godly give thanks unto God for his gifts; and as often as they call this to remembrance, so many times do they begin to be of a most assured hope, that God will in this sort be with them perpetually. Lastly, they would not, that the same light, which they perceive is kindled in them, should be hidden under a bushel; or the city to be set in an obscure place, where it cannot be seen. It is probable, that Samuel had respect unto these things; but yet to nothing rather, than that the people should acknowledge their sin.
Of Flattery.
10. Flatterers be they, which for commodity sake do temper their words to win favor of him, whom they flatter for some commodity sake. For it is flattery, when we apply our selves both in words and deeds unto the will of another, and that feignedly, and not faithfully; to the intent we may reap some profit by him. They, which be of this sort, do dissemble all things, and altogether depend upon the will and countenance of another: and do not only sin in talking, but oftentimes in keeping silence. The etymology of the word is derived of δούλος, A servant: for it is altogether servile and dishonest. Chrysostom in his fifth homily upon the epistle to the Philippians; Flattery (saith he) is, when we honor any man, for that which he ought not to be honored, that we may get from him some temporal benefit. The same father, in his twentieth homily upon the first to the Thessalonians, saith; It is flattery, when for some evil purpose, we do anything that becometh not a man: but if we speak anything to please, howbeit not dissemblingly or falsely, to the intent we might win some man unto Christ, that is not flattery. For Paul himself, although he say that he doth not covet to please men, but God; and addeth, that his communication
was not in the enticement of words: yet unto the Corinthians he saith, that He was made all things to all men, to the Jews a Jew; to them which were under the law, as though he also had been under the law; finally, all things to all men, that he might win all. But this was no flattery: for that (as I have said) is, when we not truly but feignedly apply ourselves to the wills of others, to the intent we may reap some temporal commodity. And so is flattery distinguished from Christian humanity.
Wherefore David shamefully flattered Achish, and that with a most subtle kind of flattery. For Plutarch in a little book, how one may discern a flatterer from a friend, saith; that He is the closest flatterer, who, when he flattereth most, carrieth yet with him such a show of liberty, as he may seem not to flatter, but rather to gainsay. For that gross kind of flattery; namely, to hold up a man with yea and nay, every man can soon espy. Plato saith; that It is the most hurtful kind of injustice, if a man can so hide it, as he may seem to be just. David did so flatter, as it might seem in words, that he would withstand the king, and to heap kindness upon him whether he would or no. This is to make a show of justice, in a matter that is unjust: for he feigned, that he would employ his whole travel and endeavor towards the king, and to take it in evil part, that he should be so dismissed. At this day, in prince's courts, and especially in the court of Rome, there is no way more ready to attain honors, than if one so order himself, as he can sooth every man in everything.
David feigned himself to depart with grief, and that he was very desirous to tarry. He feigned (I say:) for his meaning was not so. For if he had fought, he had dealt ungodly towards his own countrymen: if he had not fought, he should have been ungrateful towards him, of whom he was entertained. R. Ben Gerson saith, that He would remain in the camp,
because he might make frustrate the counsels of the Philistines, and reveal the same unto his own people. And undoubtedly, when as afterward
Absalom had made a commotion against him, he privily sent Chusa the Arachite, who might frustrate the counsel of Ahithophel. But whether David followed this counsel, let Ben Gerson see to it. But the more likelihood is, that David, when he saw himself now out of danger, did the more confidently profess there things of himself. For whereas he was ignorant, that Saul should so soon die; and saw that it might be, that the Philistines should be overcome, and that he should be constrained to remain longer in exile, thought it altogether convenient, that the favor of king Achish should be retained.