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seemed to signify glory, They shall glory, say they. But the first translation of all into our language (which was long before any of these three) calls it praise, and puts it in the passive, All men of rightful heart shall be praised. He followed St. Hierom, who reads it so, and interprets it so, in the passive, laudabuntur, They shall be praised. And so truly jithhalelu, in the original, bears it, nay requires it; which is not of a praise that they shall give to God, but of a praise, that they shall receive for having served God with an upright heart; not that they shall praise God in doing so, but that godly men shall praise them for having done so. All this will grow naturally out of the root; for the root of this word is lucere, splendere, to shine out in the eyes of men, and to create in them a holy and a reverential admiration; as it was John Baptist's praise, that he was A burning, and a shining lamp. Properly it is, by a good and a holy exemplary life, to occasion others to set a right value upon holiness, and to give a due respect for holy men. For so, where we read, Their maidens were not given in marriage, we find this word of our text, Their maidens were not praised, that is, there was not a due respect held of them, nor a just value set upon them.

So that this retribution intended for the upright in heart, as in the growth and extension of the word, it reaches to joy, and glory, and eminency, and respect, so in the root it signifies praise; and it is given them by God as a reward. That they shall be praised; now, praise (says the philosopher) is Sermo elucidans magnitudinem virtutis; It is the good word of good men, a good testimony given by good men of good actions. And this difference we use to assign between praise, and honour, Laus est in ordine ad finem, honor eorum qui jam in fine; praise is an encouragement to them that are in the way, and so far, a reward, a reward of good beginnings; honour is reserved to the end, to crown their constancy, and perseverence. And therefore, where men are rewarded with great honours at the beginning, in hope they will deserve it, they are paid beforehand. Thanks, and grace, and good countenance, and praise, are interlocutory encouragements, honours are final rewards. But, since praise is a part of God's retribution, a part of his promise in our text, They shall be

20 Psalm LXXviii. 63.

praised, we are thereby not only allowed, but bound to seek this praise from good men, and to give this praise to good men; for in this coin God hath promised that the upright in heart shall be paid, They shall be praised.

To seek praise from good men, by good means, is but the same thing which is recommended to us by Solomon, A good name is rather to be chosen, than great riches, and loving favour, than silver and gold". For, Habent et mores colores suos, habent et odores"; our good works have a colour, and they have a savour; we see their candour, their sincerity in our own consciences, there is their colour; (for in our own consciences our works appear in their true colours; no man can be an hypocrite to himself, nor seriously, deliberately deceive himself) and, when others give allowance of our works, and are edified by them, there is their savour, their odour, their perfume, their fragrancy. And therefore St. Hierom and St. Augustine differ little in their manner of expressing this, Non paratum habeas illud è trivio 23, Serve not thyself with that trivial, and vulgar saying, As long as my conscience testifies well to me, I care not what men say of me; and so says that other father, They that rest in the testimony of their own consciences, and contemn the opinion of other men, Imprudenter agunt, et crudeliter, they deal weakly, and improvidently for themselves, in that they assist not their consciences with more witnesses, and they deal cruelly towards others, in that they provide not for their edification, by the knowledge and manifestation of their good works. For, (as he adds well there) Qui a criminibus vitam custodit, bene facit, He that is innocent in his own heart, does well for himself, but Qui famam custodit, et in alios misericors est, He that is known to live well, he that hath the praise of good men, to be a good man, is merciful, in an exemplary life, to others, and promotes their salvation. For when that father gives a measure how much praise a man may receive, and a rule how he may receive it, when he hath first said, Nec totum, nec nihil accipiatur, Receive not all, but yet refuse not all praise, he adds this, That that which is to be received, is not to be received for our own sakes, sed propter illos, quibus consulere

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non potest, si nimia dejectione vilescat, but for their sakes, who would undervalue goodness itself, if good men did too much undervalue themselves, or thought themselves never the better for their goodness. And therefore St. Bernard applies that in the Proverbs to this case; Hast thou found honey? eat that which is sufficient 25. Mellis nomine, favor humanæ laudis, says he, by honey, favour, and praise, and thankfulness is meant; Meritoque non ab omni, sed ab immoderato edulio prohibemur, We are not forbid to taste, nor to eat, but to surfeit of this honey, of this praise of men. St. Augustine found this love of praise in himself, and could forbid it no man, Laudari à bene vicentibus, si dicam nolo, mentior, If I should say, that I desired not the praise of good men, I should belie myself. He carries it higher than thus; he does not doubt, but that the apostles themselves had a holy joy, and complacency, when their preaching was acceptable, and thereby effectual upon the congregation. Such a love of praise is rooted in nature; and grace destroys not nature; grace extinguishes not, but moderates this love of praise in us, nor takes away the matter, but only exhibits the measure. Certainly, he that hath not some desire of praise, will be negligent in doing praise-worthy things; and negligent in anothor duty intended here too, that is, to praise good men, which is also another particular branch in this part.

The hundred and forty-fifth Psalm is, in the title thereof, called a Psalm of praise; and the rabbins call him Filium futuri seculi, A child of the next world, that says that Psalm thrice a day. We will interpret it, by way of accommodation, thus, that he is a child of the next world, that directs his praise every day, upon three objects, upon God, upon himself, upon other men. Of God, there can be no question; and for ourselves, it is truly the most proper, and most literal signification of this word in our text, jithhalelu, that they shall praise themselves, that is, they shall have the testimony of a rectified conscience, that they have deserved the praise of good men, in having done laudable service to God. And then, for others, that which God promises to Israel in their restauration, belongs to all the Israel of the Lord, to all the faithful, I will get thee praise, and fame in every land, and I will

25 Prov. xxv. 16.

make thee a name, and a praise amongst all the people of the earth". This God will do; procure them a name, a glory: by whom? When God binds himself, he takes us into the band with him, and when God makes himself the debtor, he makes us stewards; when he promises them praise, he means that we should give them that praise. Be all ways of flatterings, and humourings of great persons precluded with a protestation, with a detestation; be Philo Judæus his comparison received, his coquus, and his medicus, one provides sweetness for the present taste, but he is but a cook, the other is a physician, and though by bitter things, provides for thy future health; and such is the honey of flatterers, and such is the wormwood of better counsellers. I will not shake a proverb, not the ad corvos, that we were better admit the crows, that pick out our eyes, after we are dead, than flatterers that blind us, whilst we live; I cast justly upon others, I take willingly upon myself, the name of wicked, if I bless the covetous whom the Lord abhorreth, or any other whom he hath declared to be odious to him. But making my object goodness in that man, and taking that goodness in that man, to be a candle, set up by God in that candlestick, God having engaged himself, that that good man shall be praised, I will be a subsidy man so far, so far pay God's debts, as to celebrate with condign praise the goodness of that man; for in that I do as I should desire to be done to, and in that I pay a debt to that man, and in that I succour their weakness, who (as St. Gregory says) when they hear another praised, Si non amore virtutis, at delectatione laudis accenduntur, at first for the love of praise, but after for the love of goodness itself, are drawn to be good. For when the apostle had directed the Philippians* upon things that were true, and honest, and just, and pure, and lovely, and of a good report, he ends all thus, If there be any virtue, and if there be any praise, think on these things. In those two, says St. Augustine, he divides all, virtue, and praise; virtue in ourselves, that may deserve praise; praise towards others, that may advance and propagate virtue. This is the retribution which God promises to all the upright in heart, gloriabuntur, laudabuntur, they shall glory, they shall have, they shall give praise. And then it is so far from diminishing this

27 Phil. iv. 8.

23 Zephan. iii. 19, 20.


glory, as that it infinitely exhalts our consolation, that God places this retribution in the future, gloriabuntur, if they do not yet, yet certainly they shall glory, and if they do now, that glory shall not go out, still they shall, they shall for ever glory.

In the Hebrew there is no present tense; in that language wherein God spake, it could not be said, The upright in heart, are praised; many times they are not. But God speaks in the future; first, that he may still keep his children in an expectation and dependence upon him, (you shall be, though you be not yet) and then, to establish them in an infallibility, because he hath said it, (I know you are not yet, but comfort yourselves, I have said it, and it shall be.) As the Hebrew hath no superlatives, because God would keep his children within compass, and in moderate desires, to content themselves with his measures, though they be not great, and though they be not heaped; so, considering what pressures, and contempts, and terrors, the upright in heart are subject to, it is a blessed relief, that they have a future proposed unto them, that they shall be praised, that they shall be redeemed out of contempt. This makes even the expectation itself as sweet to them, as the fruition would be. This makes them, that when David says, Expecta viriliter, Wait upon the Lord with a good courage2; wait, I say, upon the Lord, they do not answer with the impatience of the martyrs under the altar, usquequo, How long, Lord, wilt thou defer it? But they answer in David's own words, Expectans expectavi, I have waited long 30, and, Expectabo nomen tuum, still I will wait upon thy name31; I will wait till the Lord come; his kingdom come in the meantime, his kingdom of grace, and patience; and for his ease, and his deliverance, and his praise, and his glory that come, when he may be most glorified in the coming thereof. Nay, not only the expectation, (that is, that that is expected) shall be comfortable, because it shall be infallible, but that very present state that he is in, shall be comfortable, according to the first of our three translations, They that are true of heart, shall be glad thereof; glad of that; glad that they are true of heart, though their future retribution were never so far removed; nay,


28 Psalm xxvii. 14. 30 Psalm XL. 1.

29 Rev. vi. 10.

81 Psalm Lii. 9.

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