GOD having laid a law upon us all to do our uttermost to advance his honour; to make it the better observ'd, hath made promise of reward to them that keep it, and to them that doe not hath threatned punishment. And because all men are not acted by the same motive, and that which prevails with one, doth not take upon a­nother at all; therefore are there variety of rewards and punishments propounded, and so to none occasion given to sleight the dutie, because he wants a sutable motive to excite him to it.

Among all arguments for this purpose, I finde none more potent upon ingenuous and free spirits, then hope [Page 2] of honour, nothing so powerfully disswading the contrary, as fear of shame: Yea almost among all men, what is there in their severall businesses and undertakings more regard­fully looked upon then shame and honour? so that I being this day to urge with all my might the honouring of God, and being to preach to you, to you, most honoured Wor­thies, no doubt a company of free and noble spirits, what more sutable Scripture could I pitch upon, whereon to found my discourse, then what I have now read, where­in God himself is held out unto you, calling for, and urging his honour, by both the former Arguments? for so the Text, Them that honour me I will honour, and them that despise me shall be lightly esteemed.

I am glad I have not the like sad occasion to preach up­on these words, as the man of God had that first preach'd them. The occasion was briefly this. The sonnes of Eli the Priest, were also sonnes of Belial, and in the execution of their Priestly Office, committed unsufferable, unheard of insolencies: their indulgent Father Eli lets them alone: yea, although he was Judge in Israel at that time, and so had power sufficient in his hand to have restrain'd them; Whereupon, God takes the sin of the sonnes, and the indul­gence of the Father so heinously, as that he sends a Pro­phet to Eli with this message, That inasmuch as his two sonnes had so much dishonoured their holy Priesthood, doing things so altogether unbeseeming such an Office; and he, their easie Father, although arm'd with power had not put it forth, that so a stop might be given to their enormous wickednesses, therefore the Lord was purposed severely to be aveng'd, and would cast them out from that honour of Priesthood, which they, while enjoy'd had so much dishonoured. And lest the Lord in this threat­ning should be argued of unfaithfulnesse, having former­ly [Page 3] promised to Aarons house an everlasting Priesthood, the Prophet insinuates, that indeed the tenour of that same Promise was only, quamdiuse bene gesserint, upon their good behaviour only, and urges the supreme law, according to which all inferiour grants are to be interpreted, in the words of the Text, Them that honour me I will ho­nour, &c.

Taking therefore the words in their contexture with the former, and so they are plainly the reason, why, not­withstanding the promise of the continuance of the Priest­ly dignity to Aarons, and so to Elies house, God was now intended to call in that grant, and deprive them of it. So you have the occasion.

But take them now absolutely, and in themselves con­sidered, under which notion I intend especially to handle them, and then they are the supreme rule, according to which God is pleased to dispence honours and dishonours unto men: Or if you had rather, They are the rate, accord­ing to which every man may purchase to himself shame, or honour.

The division of the words will not at all stay you, they fall of themselves into two Propositions.

• 1. Them that honour me I will honour.
• 2. Them that despise me shall be lightly esteemed.

In each of these only, as we passe along, observe the changes. In the former, you have, first, God honoured, and man honouring; and then, Man honoured, and God honour­ing. In the later, first, God lightly esteemed, and man light­ly esteeming; and then, Man lightly esteemed, and God lightly esteeming. In both is held out that equall law of retribution, and assurance given, that God will pay every man in his own coyn.

Them that honour me] [...], The word comes from, [Page 4] [...], which signifies first [to be heavy] then [to honour] The Apostle joyns both together, 2 Cor. 4. 17. making mention there of [a weight of glory] and the reason why the word [to honour] proceeds from such an Originall, is this, because whom we honour we do not account cheap or light; but on the contrary, have weighty thoughts, and a due esteem of.

And them that despise me] [...]. The root of this word is, [...], which signifies [to despise, neglect, abominate] And is diversly rendered by the Septuagint, sometimes by [...], [to esteem lightly] sometimes by [...] [to de­ride] sometimes they use the word [dishonouring] some­times the word [making nothing of] to expresse it by. Tis here opposed to the former expression of [honouring] and therefore [to despise God] must needs signifie [to set him at nought, or [to make light of him.]

Shall be lightly esteemed] [...]. It is derived from [...], or [...], which signifies, to esteem lightly, to make light of: It signifies also to [roast] because roasted or burnt things have much of their weight drawn out by the fire. [To be despised] is opposed to that [being honoured of God] mentioned before. The summe of all this much.

Such with more, the authority of God carries weight, upon such God will put weight and esteem; but such as contemn God, shall also be set at nought, and made light of by him: or as the Scripture speaks other where, shall be accounted light and vain persons.

The words being thus opened, I now proceed to make Observations upon them: And first, in that we see God dispencing honours or dishonours to men, according as they regard, or disregard his honour; I observe this,

Observ. 1 God is specially regardfull of, and above all things tender of his own honour. 'Tis a clear case, God would not have [Page 5] the esteem of men be measured by that respect, which themselves have to Gods honour, if above all things God had not regard to his own honour.

Secondly, In that it is said, He will honour, and He will despise, meaning God: a next Observation may be this,

Observ. 2 Look what reproach or honour happens to any, it is God that is the great and chief disposer of it. I will honour.

Thirdly, From the manner of Gods dispencing re­proach and honour.

Observ. 3 According as any endeavour the honour, or dishonour of God, so shall they be honoured, or made light of by him.

I begin with the first of these, viz. God is especially re­gardfull of, and above all things tender of his own honour.

He is so, so the Scripture speaks him, Isa. 42. 8. I am the Lord, that is my Name, and my glory will I not give unto ano­ther. God will give away any thing but his glory, but by no means will he part with that: nothing else so dear to him, which he will not give away; he'll part with his only begotten son; he'll give his holy Spirit, his grace he'll give away; he will part with heaven and happinesse; yea, he'll give away himself, but yet he will not give away his glory.

In this consideration it is, he is called a jealous God, he is jealous of his honour; he loves his creature, I, but he is jea­lous of his honour, the strongest passion of all other is con­versant about his honour.

And no marvell, for this honour and glorie of his, is of all things that are the most excellent, His Name alone is ex­cellent, and his glory above the earth and heaven, Psal. 148. 15. Put heaven and earth with all the glories of them in the balance, and let Gods glory only be weighed against them, and that weight of glory pertaining to God, will [Page 6] quickly shew the glory of all the creature to be light and vanity.

Besides, this honour of God is the great end of all things. It was for the manifestation of his glory, that he made the world; so that of it God may say, like as once Nebuchadnezzar, Is not this that great world that I have made Dan 4. 30. by the might of my power, and for the honour of my Majestie? For his honour it was that he made the world, and when this is denied him, by a deluge he again destroyes the world.

Vse 1 Is this so, is God indeed so tender of his own honour? Then certainly God cannot be well pleased with Idola­ters or proud persons: the Idolater he cannot away with, as giving the honour due to God unto another: the proud person, because he takes it all unto himself: the Idolater dishonours God, in making God a creature; the proud per­son, in making the creature God: neither of them but are very unacceptable to God, God above all things regarding his honour, and they altogether regardlesse of it.

Vse 2 Again, Is God above all things tender of his own ho­nour? then cannot he endure the prostituting his honour, to any end besides it self, much lesse to any base end. Ac­cordingly, to prostitute Religion, from whence God hath most honour, either to gaine, or peace, or any such like carnall end, cannot but be displeasing to God: and therefore should we of this Kingdom be so enamour­ed of our former quiet, as for the gaining of it to be con­tent to quit our Religion, hopes of Reformation, and the execution of justice upon the capitall Delinquents of the Kingdome, God would assuredly never be pleas'd with such a peace: God hath made his honour our end only, we doe infinitely abase it, when we make it a means to serve our ends.

Vse 3 Again, Let none therefore presume so farre upon the favour and indulgence of God, as thereupon to take the boldnesse to dishonour him: God may love them well, but his honour better; such as have been dearest to him, have paid for it when they have dishonoured him: yea, so pas­sionately is God affected to his own honour, as that, al­though we were the signet of his right hand, he would cast us aside, rather then that by us his honour should be diminished.

Observ. 2 Look what honour or dishonour befals any, 'tis God that is the great disposer of it.

The Scripture is clear in it. Promotion (saies the Psalm­ist) Psal. 75. 6. cometh neither from the East, nor from the West; but God is the Judge, he putteth downe one, and setteth up another.

'Tis part of Hannah's prayer or song, 1 Sam. 2. 8. He raiseth the beggar from the dunghill, and equals him with Princes: The antiphone or counter-part whereof is sung by David, He poureth contempt upon Princes, and levels them with the dung-hill, Psal. 107. 40.

Afflictions (such as dishonour and reproach are) we Iob 5. 6. are told in Job, do not spring out of the dust, they happen not by chance: and as not dishonour; so nor doth honour spring from the dust neither: and though 'tis true the Scripture sometime mentions the laying our honour in the dust, it no Psal 7. 5. where saies it first arises out of it.

'Tis then the same great Potter, that formeth vessels of Rom. 9. 21. honour and dishonour for the future life, who also makes the vessels of honour and dishonour of the present life. He that doth the one, doth the other also.

And there's good reason he should: Did any else di­spose of honour and dishonour? Did chance or fortune, as they call it, dispose them, it would be a blinde disposall [Page 8] indeed: we then should see that done every day of chance, which Jacob once did purposely, and of choice, The right hand put upon the younger, the left hand on the Elder; we Gen. 48. 14. Eccl [...]0. 7. should most familiarly see servants on horses, and Princes walk­ing as servants by them: and so what encouragement would there be of any to well doing; if shame and honour hap­pened to us of chance, who would in hope of honour be moved to vertuous action, when such action is as like­ly to be rewarded with shame, as honour? Or, who through fear of shame will be deterr'd from wickednesse, when that, notwithstanding he's every way as fair as any to be advanced to highest honours? Nor were the mat­ter much amended, were they at the dispose and arbitri­ment of man: it would then be carried with so much partialnesse, so little regard of worth, and so much regard of friends and interests; besides of so uncertain a tenure would that honour be that depends upon the fancie and humour of man, that to want it on such termes may seem as great a happinesse as to enjoy it.

But now that God should have the ordering of them, what more equall? Who more meet to dispose of re­ward and punishment (which honour and dishonour are) then he that makes the law, upon the breaking or keep­ing whereof, reward or punishment are to be dispenced? Besides, who so meet to have the award of these to man, as God, who as he best understands the true weight and va­lue of each mans actions; so also is most just, to give to e­very man according to his works?

Vse 1 If this be so, in vain then doe we court or Prince, or people for honours, not expecting it at all from the hand of God. Indeed, the Prince may load his favourite with ti­tles, so much may be done for the man whom the Prince will honour: but as for any reall, weighty, abiding honour, [Page 9] he must say, as once the King of Israel to the woman, If the Lord thy God doe not honour thee, how can I honour thee? 1 King 6. 27. They therefore mistake the way to honour, who to pur­chase it depart from us, going over to the enemy: alas! What doe such do, but forsaking the living fountain of ho­nour, Ier. 2. 13. dig unto themselves broken cisterns that will yeeld them none. 'Tis true, the King is there, neverthelesse, there is not the fountain of honour; for 'tis God that doth dispose unto the sons of men shame and honour: so that although it frequently comes to passe (as Solomon observes it did in his daies) that every man seeks the Rulers favour, hoping Prov. 29. 26. that that being gained, they shall not fail to swim in hap­pinesse and honour; yet (as the same Solomon adds) eve­ry mans judgement is of the Lord; God will have the cast­ing voice in every mans promotion; which is the same was cited out of the Psalm before, God is the Judge, he lifteth Psal. 75. 6. up one, and casteth down another.

Vse 2 Believe this same, let every of us resolve upon it, it is so; then, if honour come, we shall know whom to thank for it; if for well doing our names are like to suffer, we shall know into whose hands to trust them, as all­so, in the losse of honour, whither to goe to be re­paired.

I have done with both the former Observations, upon which I intended but a touch, and now haste to the third, upon which, I shall (with your patience) insist a little longer.

Observ. 3 Accordingly as we either honour or dishonour God, according­ly shall we be honoured or sleighted by him. Or, if you had ra­ther, take the words of the Text,

Them that honour God, God will honour, and them that de­spise him shall be lightly esteemed.

In prosecution whereof, we shall enquire,

[Page 10] 1. What it is to honour God, as also, what it is to de­spise, to dishonour God?

2. How it can with satisfaction be made appear to all of us, That accordingly as any doe honour or dishonour God, accordingly they shall be honoured or disesteemed by him?

In answer to the former [to honour God] according to the notation of the word mentioned before, can be nothing else, then to give God that weight and value which is due unto him: It is to weigh the Lord in the balance of the Sanctuary, and to give him all the allowances of worth and value that appertain to him.

Mistake me not, I say not ought can be added to that innate excellency that is in God: Should all the creatures cast into the balance their severall glories, they all toge­ther could not adde unto it the least grain of glory: all their glory in this case is no more then what the Prophet saith themselves are, when put in counterpoyse with God, who are but as the small dust of the balance, yea, accounted lesse then nothing, and vanity. We indeed must be beholden to Isa. 40. 17. fellow creatures to honour us, else we get none; but 'tis not so with God, he being equally glorious before he made any creature, as he is at this day: So that, though Sunne, and Moon, and Starrs, Angels and men, yea, all the hosts of Heaven and Earth, continually em­pty all their glories into God, yet is he swell'd up no higher hereby, then we see the Ocean is, which, notwithstanding all the rivers running into it, is never the fuller.

To adde then any thing of dignity to God, this is not the Scriptures meaning, when it speaks of honouring God. It is not (I say) to bestow some worth upon God which he had not before; but rather to take notice of, and [Page 11] acknowledge that worth and excellency which was in him before. And therefore if the Scriptures be consulted, we shall finde that to conceive weighty thoughts of God, be­lieving him to be that great, that gracious, that just & holy God his vvord and works shew him to be; to speak of him accordingly & readily, and without dispute to receive his commands, this is plainly to honour God. Thus God ha­ving promised Abraham a sonne, and he conceiving him able and faithfull that had promised, and thereupon Rom 4 20. (mauger all the contradiction of flesh and bloud) belie­ving the performance, in so doing, is said to glorifie God. In like manner when Achan is called upon to confesse his sin, Iosh. 7. 19. and so condemning himself, to justifie the Lord; this in Scripture language is to glorifie God: And when Peter, up­on the call of God, is willing to suffer death for the Go­spel, such an obedience unto death, is accounted a glorify­ing Ioh. 21, 19. or honouring God.

You see what it is to honour God, we next enquire what it is to dishonour him. And this is not to detract any thing of substantiall worth from God, for that, as it is capable of no addition, (as we saw ere while) so neither can it in the least be impaired: but rather, when God is weighed in our balance, and found (as once Belshazzar was) too light, and we conceive mean & undervaluing thoughts of him, in no wise comming up to that excellency of his, which every where shines forth: and further, when we speak sleightingly of him, as also make light of his commands, this is without all peradventure to dishonour God. Thus when the Heathen are so low in their thoughts, as to conceive the God-head like unto silver and gold, and God himself like unto a bird, a beast, a creeping thing, and in such likenesses worship him; this Act. 17. 29. Rom. 1. 21, 2 [...], 23. in Pauls account is to dishonour God. Likewise when we [Page 12] see a Jew, a zealous preacher of the law, pressing it in all it's weight and burden upon others, yet none in practice making lighter of it then himself: the same Apostle tels us, That through breaking the Law, such an one dishonour­eth Rom. 2. 23. God.

So I have answered the former Query by this time, and you see clearly what it is to honour and despise God.

As for the later, I mean, the proving of the point. The point is so expresse Scripture, that 'tis needlesse to stay you in confirmation of it: only let me present it more ful­ly to your thoughts by a few instances. A first shall be of Israel; what people so renowned and famous as they were? and what's the reason? Why, from no Nation, nay, not from all the world had God so much honour as from them, and therefore they above all the world were honoured by him. Moses a man greatly honouring God as any, and was he not accordingly honoured by him? Did not God set him a Prince over his people (for Moses was a King in Jeshurun) and did not he impresse such high Deut. 33. 5. thoughts of him upon that people, and they so doted on him, that when he died God was fain to hide his body, lest by the peoples idolizing of it, the body might doe Deut 34. 6. him more dishonour being dead, then it did him honour while it was alive. David may be another instance, a man wholly devoted to honour God: and did not God a­bundantly Psal. 18. 70, 71, 72. recompense him? He was taken from a sheep­hook to a Scepter, from following & feeding sheep, to feed and rule the most renowned people in the world; and al­though the top of honour be a stippery place, and those that are advanced to it doe not long keep their standing, for man being in honour abideth not, yet because David to the last honours God, God to the last continues to honour Psal 49. 1 [...]. [Page 13] him: He sets cleer and unclouded; for, saies the holy Ghost of him, He died in a good old age, full of daies, and full of honour. Hezekiah had honoured God in his life, and 1 Chro. 29. 28. 2 Chron. 32. [...]3 (saies the Text) all Jerusalem and Judah came to doe him ho­nour at his death. One instance more, and 'tis of our Savi­our himself, all whose thought, life, businesse it was to honour God: and was it not requited, when God gives him a name alove every name? and therefore commits all Phil. 2. [...]. Ioh. 5. 13. judgement to him, to the intent, that all men might honour the Sonne, as they honour the Father.

Time would fail me to adde modern instances of Prin­ces, Souldiers, Scholars, who by their Swords, wri­tings, lives, have honoured God, and have accordingly been honoured by him: Take but a pair of instan­ces of our own Nation, I mean that blessed Edward the sixth, and his sister Queen Elizabeth; surely God had much honour from them both; and was it not as amply repay'd? As for him, who hath found a more honourable mention in the records of fame then he hath? Reade Cardan. de geneturis. Obiit Euv [...]dus ille sanctissimus Rex, quo ado­lescente nescio a [...] sol doctiorem pro [...]etate at (que) prudentiorem, u [...]quam videriz Pet. Martyr. Orat. Cardan a stranger, and of a differing Religion: read our own Cambden, see what they say of him: & when he dies Reter Martyr leaves this of him to posterity, saies he, That most godly King Edward is dead, and I doubt, whe­ther for his age, the world ever beheld one wiser or more learn­ed. And of Queen Elizabeth a Sixtus Quin­tus. [...] Hist l. 82. Pope could lay, that he saw but two in all the world, that were fit for Rule, and with whom he could consult in weighty matters, meaning Henry King of Navar, and Queen Elizabeth. And there are those among us of the present generation, ho­nouring God, whose memories (I doubt not) shall be ho­noured, while we are a Nation.

And on the contrary, That those that have dishonour­ed God, have been as much dishonoured and sleighted [Page 14] by him: Nebuchadnezzar is a famous instance, who en­deavouring to swell into an equality with God (I will, Isa. 14. 14. saies he, be like the most high, I will extoll my self above the starrs of God) is thrown down into an estate below the meanest of men; and most meet it was, that he, who was not content, to be man, should be depos'd (as he was) in­to Dan. 4. 33. to the condition of a very beast. I could adde Saul, ano­ther example, who dishonouring God in disobeying of him, and sparing Agag, and the fat Cattle, is therefore fain, even shamefully to beg of Samuel to honour him be­fore 1 Sam. 15. 30. the people, and not without much adoe prevails with him. I intend you a taste only, not a surset of instances, else I could shew you Idolaters, transforming the glori­ous God into the likenesse of a beast, and God in requitall transforming them into the nature of beasts; they, God in­to Rom. 1. 23, 24, 25, 26. the likenesse; them, God into the nature of beasts. Nor are there wanting of our own Nation, who having sleight­ed and dishonoured God, will therefore be infamous, and a scorn to all posterity.

And there's good reason for this manner of dealing: for what more sutable to that excellent nature that is in God, then to repay honour to those from whom himself re­ceives honour. The Scripture stiles the Lord, a man of warre, Exod. 15. 3. may I not say also, he is a man of honour? and if so, wherein can it better appear, then in bestowing honour on those from whom hee hath it? what could God doe lesse in point of honour, then to so re­taliate?

On the other hand, how equall a thing is it, that those that sleight and dishonour God, should by him also be sleighted and dishonoured? 'tis but paying men in their own coyn, the justest law of retribution that can be. Me thinks there's nothing more equall then if the Moon, [Page 15] (which borrows all her light of the Sun) shall notwith­standing eclipse and darken the Sunnes glory; the Sunne should sometime withdraw, and leave her o­ver to her owne darknesse. And that those vapours, which being lifted up from the low earth, should upon their exaltation goe about to darken and allay that heat, and light that first rais'd them, should there­fore be dissolv'd into showres, and left to fall down again, unto the low places from whence they were exhaled.

I have done clearing the point, I now proceed to Application, intending to apply both the branches severally.

And will God honour them that honour him? This Vse 1 then discovers to us, whence it has come to passe that di­vers of low descent, and mean beginnings, have yet ar­rived to greatest eminencies in their lifetime, and dying, have left such precious memories behinde them: It learns us whence Joseph, the most despised of all his brethren, is yet advanc'd so farre above them: whence David, the youngest, and least promising of all the sons of Jesse, is yet preferr'd to the throne, his other brethren being reje­cted: whence some of Herdsmen, have been advanced to Prophets; of Fishermen and Tentmakers, to Apostles: whence Luther a mean despised Monk, hath the honour to conflict with all the powers of Popish Rome, and over­come them: whence one of this Nation, of mean descent, 1. Cromwell. born but a Blacksmiths son, attain'd, and that deservedly to greatest office in the Kingdome: As also whence the memories of these, and thousands more that might be mentioned, are at this day fresh and fragrant, and will by no length of time be forgotten: sure it is not their stars, it hath not happened to them of chance; but this among [Page 16] others is not the least reason, they were those that ho­noured God, and therefore God is pleased to make them honoured.

This discovers again, which is the high way to come Vse 2 to honour; why, if we honour God, God will retaliate upon us, and honour us. Indeed wealth, or flattery, or doing some baser office, may purchase perhaps titles for us: but vvhat are these? A Baron, an Earl; a Marquesse, they signifie nothing, without some reall vvorth annexed to them: Turn to the enemies party, relinquish your trust, be the foremost in storming Towns, or doe but bring a­long with you the plunder and ruines of a Countrey, as Titles goe now adaies: This is the vvay to procure Ti­tles; all this vvhile the only vvay to true honour, is to ho­nour God.

This the ancient Romans (if I mistake not) had some sense of, and therefore made the way to Honours Tem­ple thorow the Temple of Vertue, meaning hereby, there vvas no vvay to honour, but by vertue. And I doubt not but some of you have prov'd it by experience, that you had never arriv'd unto that just value, and esteem vvhich now you have, had you not been regardfull above all things of Gods honour.

As ever therefore vve vvould consult our honour; Vse 3 name, estimation, any thing, be persvvaded to honour God. Me thinks this Argument should prevail, for vvho is not moved vvith desire of name and honour? Omnes in­cenduntur ad studia gloriae. Herostratus adventures to burn that Temple, vvhich in those daies vvas one of the vvorlds vvonders, for this reason only, that he might be famous Prov, 2 [...]. 1. Eccl 7. 1. and talk'd of. Solomon tels us, A good name is better then great riches; yea, he goes further, and tels us, it is better then precious ointment, and in those daies vvhat more pre­cious [Page 17] then ointments; yea, experience tels us, to a free and ingenuous spirit 'tis dearer then life it self; and there­fore to gain a name the bookish man will waste, and spin out himself in studies, he cares not how short his daies are, so his memory be but lasting: And therefore, saies Diebus ac re­ctibus hoc [...]o [...]u [...] c [...]g [...]ar [...] qua me p [...]ss [...]m lev [...]re [...]u [...]o [...] sec. Epist. Gloria tantum [...]la [...]us no [...] [...]ra, in med [...]o, ho [...]es irruere, quod completis muris consp [...] [...]pug­nantem [...] mur [...] spectant [...] [...] ­greg [...]um du [...]e­ [...]at. Liv. one of them, 'Tis all my study night and day that I may be famous. For honour the Souldier fights in the face of death, goes on upon the mouth of the Cannon: Like him in the Historian, who not spurr'd on by anger, but glory, rushed into the thickest of the enemy, and all, be­cause he counts it a gallant thing to be beheld from the wals of the neighbour City, fighting in the middest of them. And if all of us doe so naturally thirst after ho­nour, let no one refuse the easie tearms on which it is now offered; God will assuredly honour us, if we will be perswaded to regard his honour. Oh therefore let me presse this same indifferently upon us all, to honour God. Be we perswaded every one of us to conceive high thoughts of God, submit without murmuring and di­spute to the commands of God, use reverently the titles and things of God, particularly roll thy self upon God by believing, and so honour God: so Abraham (as was shown ere while) by believing glorified God: Be holy in all manner of conversation, and so honour God: Ho­linesse 'tis Gods image, his picture; and wherein can you more honour any one, then in wearing their picture? Fear God, be zealous for God, and so honour him. And if thou comest with any black guilt before the Lord this day, confesse, repent (as Joshua speaks to Achan) and so glorifie God. And now in the present differences of the Kingdom, wherein the honour of God is so much con­cern'd: Which of us but hath some talent or other, which, if employ'd, might bring some honour unto [Page 18] God? If thou hast a Sword, maist fight for it; an e­state, maist lay it out for it; a good pen, write for it; a ready tongue, speak for it; or in the failer of all these, at least waies thou maist pray for it.

And there is good reason I should presse you to honour God; for is there any thing dearer to God then his ho­nour? Or should there be any thing dearer unto us? Is not this the great end of all deliverances, mercies, yea, of all his glorious works? Is not this the great end of all our lives, why we breathe, or any thing, that we might honour God? Hath he not lay'd a law upon all the creatures, Sun, Moon, and Stars, to honour him, and they in their manner obey it? and shall man, who hath upon him the greatest engagements, and is best able to doe it, shall he only of all the creatures not honour him? Doth God glorifie and honour himself, yea, doth he in­finitely desire glory, and shall it be withheld from him? When we court a man, we studie what will please him; give the Lord glory, he cares for nothing else but glory. Doth God make it one of his ends to glorifie us, and shall it not be ours to glorifie God? Yea, will God abase him­self so low, as to take honour from us, and shall we re­fuse to give it? When the Heathens bringing Garlands to their Idols, could not by reason of the height of them reach their heads, they did not therefore take them home again, but lest them at their feet; but when the high God will stoop so low, as that we poor creatures might put the Crown upon his head, shall we not doe it? A­las, consider how little honour hee hath from the world, he is faine to get it, he is put to enter, and strain for it, they give him none, and shall we that pro­fesse our selves his people give him none neither? Yea, and when the glorious Lord shall condescend so farre, as [Page 19] to indent with them that are his vassals, and promise not to be wanting to honour us, if we shall be studious of his honour, and shall not all this together prevail with us to honour God?

But I must bring this nearer yet, and endeavour to per­swade with you, the Worthies of your Countrey, to make it your businesse, yea, your Parliament businesse, to honour God. I have urg'd you hereunto, as Christi­ans already: now, as you are Members of the supreme Councell of the Kingdome, give me leave to presse you, in this capacitie, to make it your businesse to honour God.

Surely there are not greater matters committed to men, or wherein the honour of God is more deeply con­cerned, then those that you are daily conversant in: You have before you the warre, the peace, the common ju­stice, the Reformation, in short, the Church, the State affairs of three Kingdoms, perhaps on you depends the welfare of all the Christian world. In which, if you shall shew the uttermost of your Wisdome, Goodnesse, Zeal, Diligence, and Faithfulnesse, what an income of honour will from all accrue to God? Hath now the Lord honoured you with so noble employment? Oh be not you wanting to his honour in the managing of it: Oh for the honour of God, be you faithfull, diligent, upright, zealous. Let every motion made among you, know no other termes from which, and unto which it tends, but Gods honour. Oh, let those proceedings of your House be only to the Orders of it, which shall directly aim at Gods honour. Let Gods honour be among you, as Jo­seph in Pharaohs house, alone disposing and ordering all things: yea, and more absolute then he, Let none be Gen. 41. 42. [Page 20] greater in the throne neither. Honourable, Beloved, let this honour of God not only be the sense of the House at all times, but even the life, and soul, and being of it also; as if, not unlike the Roman Senate House, this were inscribed upon your doors, Ne quid detrimenti honos Dei ca­piat; This House of Commons therefore only is, that Gods ho­nour might suffer no prejudice.

And sure you have reason thus to be studious of Gods honour, I beseech you consider, Did not God advance you to the honour of Members in this present Parlia­ment? And when you were little in your own eyes, ming­led with the rest of your brethren, and but levell with them, was it not God enclin'd the hearts of the people to chuse you to this dignity, to be the repairers of breachers, and restorers of paths to dwell in? You might have liv'd Isa. 58. 12. and died obscure, having had no eminent stroke in all these greatest of businesses; had not God adopted you to this honour; and leaves this no engagement on you to ho­nour God?

But further, as God hath honoured each of you in calling you into this Parliament; so since your comming together, hath ever God honoured any Parliament, nay, let me say, any society of men, as he hath done you? Have any conflicted with so many difficulties, and over­come them? Have any made such attempts against Po­perie, Tyrannie, Prelacy, and prospered in them? Have a­ny fought so many battles, and wone them? Any been endangered by so many cursed designes and plots, and scap'd them? God sometime greatly honoured an Eng­lish Parliament, in delivering them from a powder-treason, though but once; you are delivered from a powder-trea­son every day, yea, though there are employ'd, not one,Novemb 5. [Page 21] but Armies of Fauxes to give fire to it. And notwith­standing all attempts of force and fraud, that still you are, you live, are still a Parliament, and now at last acknowledged so; and all endeavours should fail, to put a short (though much desired) end to this perpetuall Parliament. Kings Letter.

And is this all that God will doe for you? and hath he already emptied on you all his store of honour? Or rather, if you goe on to honour him, and make it your businesse to doe so, O the deliverances, successes, bles­sings, that he will yet heap upon you! What you have already will be but earnest of what shall follow after. For your selves, you will be something like a won­der, the blessing of this, the admiration of all suc­ceeding ages. And make account, that as each of you have been eminent in promoting Gods honour, accord­ingly will God set eminent and lasting marks of honour on you.

Vse. Exh. 23. Once more; Will God honour them that honour him? Oh be perswaded to imitate God, and doe you so also. See you a man that makes it his businesse to honour God; Oh set a price on such an one, let such an one be the man whom the Parliament will honour. Good men will doe so, it is the Character of the good man in the 15. Psal. 4. to honour such, God himself will honour such, and can you possibly write after a better copy?

Yea, and honour men, because God honours them. Surely God hath exceedingly honoured some men of late, hath blessed them wonderfully, hath given them admirable successe, and the enemy hath come down mightily before them; God in all this hath eminently honoured them; now let no man thinke much to honour [Page 22] Conc. Trid. them also. Let no man say, as that Bishop did of Lu­thers Reformation, He did not much dislike the thing, but that none but a base, obscure Monk should be the chiefest promoter of it, this he could not thinke of with any patience. Beloved, God will take it well that those that are his favourites should be ours too, and when he sets himself to honour any, it will be our wise­dome not to shew our selves backward to honour them also.

I leave the former branch, a word or two of the other, and I have done.

Vse 1 Will God assuredly cast contempt and shame on those that shall adventure to dishonour him? Behold then this truth made good in your eyes this day! Behold (I say) persons of the highest ranke amongst us deeply disho­nouring God, and God following them with greatest dishonours. Time was, their persons, names, authority were sacred among us, now alas, how cheap are they grown, how neglected? So long indeed as it was possible, means was us'd to hide their shame, and much adoe there hath beene, by turning over the blame of all our mise­ries upon evil Counsellours, Incendiaries, and the like, to discharge them of it, but all in vain, it can be hid no long­er, for now have we worse things, and more dishonoura­ble, under their own hand, as their own avowed acts, then Kings Letters any we have formerly father'd upon their bad Counsel­lours. And what other reason hereof can we assign, but this, Gods honour hath suffered exceedingly by them, and therefore are they fallen under all this dishonour.

Vse 2 Again, Are any of your selves under a cloud? Are you suspected? Do you perceive your selves lesse in the esteem of good men then heretofore, and are therefore pensive [Page 23] and dejected? Consider then, have you not abated unto God somewhat of that honour you have formerly given him? I charge no man; only thinke with your selves, are you not departed from what you sometimes were? Are you not taken off from that forwardnesse for God, and that faithfulnesse to your Countrey you have formerly (at leastwaies) made a shew of? It will be worth your while to try: For commonly God doth not cast any of us un­der shame, but having been himself before by us disho­noured.

Vse 3 Further, It shews the folly of them that shall once hope to hide their own shame, by attempting any thing to Gods dishonour. David did so, who to cover the shame of his adultery, first makes Vriah drunk, and when that design fails, afterward murthers him; but what got he by it, but a world of more dishonour? It is many times a re­medy worse then the disease; and fares with such as with a man slipt into a bogg or quagmire, who endeavouring with one foot to help the other, sticks that deeper and fast­er then the other. It is sin that first brings shame upon us, and shall we be so foolish as by adding to sin to hope to cover it?

Vse 4 Once more, Will God pour shame on them that doe dishonour him? Doe you so too, and when you see any setting God in his waies at nought, let such an one be set at nought by you also. As 'tis the good mans character to honour them that fear the Lord (as we say before) so like­wise (saies the same Psalmist) is it to despise such vile per­sons as doe dishonour him. And should you doe other­waies, and heap your honours on them from whom God hath none, have you not cause to fear it may be told you, as once it was unto Jehoshaphat, Shouldst thou honour the un­godly, [Page 24] and love them that hate the Lord? therefore is wrath 2 Chron. 19. 2. upon thee from before the Lord. God takes it well from you, when you honour them that honour him; but when you countenance and favour those who despise the Lord, what greater affront can be done to him?

Vse 5 And will God indeed pour shame on those that do him dishonour? Oh, let it prevail with all of us, as ever we would not consult perpetuall reproach unto our selves and names, at no hand to dishonour God. Let no man that any whit regards his fame and estimation do it. If we of the ministery do it, think but what became of those that went before us; what tribe of men, (notwithstanding their late greatnesse) are more low and abject then the Prelates, and their &c. are at this day? They were not so high ere-while, but now they are as vile and contemptible: and what was it that lost the house of Eli the Priestly dignity, but their dishonouring God?

If you of the souldiery do it, who professe your selves the servants of honour more then any, you will misse of it: experience shews men blasted and infamous that dishonor God, you will be laid aside, you will die inglorious, if you dishonour God. Methinks this should take with generous spirits, for who is there of that number had not rather die, then live with infamy? Vita & fama pari passu ambulant. Nay 'tis worse then death to many: divers have chose to lay violent hands upon themselves, and so destroy body and soul together, rather then live to see themselves infa­mous. And the Italians (I have read) exceedingly wondered at the Spanish Generall of the Armado in 88. that being so foyld, he did not make himself away: they wondered much how he could overlive so much dishonour.

And shall not this prevail on you (most honoured Wor­thies) [Page 25] Oh do not you dishonour God. Oh be there none a­mong your number a drunkard, a swearer, an unclean li­ver, a scorner of the waies of God, or any such like pro­fane and vile person: especially, as you are Members of that great and noble body, be it farre from any of you to be acted, either by bad or private ends, to be a seeming friend, a secret enemy, and one that might be tempted to betray all into the hands of bloud and violence. Should a­ny of you be such, you will be discovered, carry it never so warily, and be assured your heads shall never be laid in the grave with honour. But above all, as a Parliament do not dishonour God. I know not that yet you have, I beseech you at no hand begin now: you will do so, if you establish any wickednes by a law: God will be dishonour'd, if all things be carried among you by interests and sidings. It will be so, if you refuse men common justice, and give them cause to wish the former times again. It will be so, if you neglect Religion, and after you have serv'd your turn of it, and it's most sincere professours, shall then endeavour fairly to discharge your selves of both. You will do so, if doors shall be flung open, & foul, profane, unwashen ones have leave, as well as any, to share the holy things of God. It will be so, if upon any pretence you shall give up our states and liberties (wherewith you are trusted) into their power, from whom of late years it hath cost us so many lives, and so much bloud to recover them.

Oh! do not you dishonour God: the chiefest among us have not scaped contempt and infamie, they presuming to despise and dishonour God. I appeal to you (Honourable, Beloved) when the Cabinet-councel was made publike; for now upon the reading of the Cabinet letters, who of us is not of the Cabinet-councel? (I say) I appeal to you, was Ma­jesty it self When the Ca­binet Letters, were read at the Guild-hal. on that day a sacred thing among the people, [Page 26] or rather, the highest among them daring to dishonour God, what honour of word, or action, or person is now left unto them? Beloved, you have seen, when of your own number a party forsaking their trust, and banding them­selves against you, besides all the scorn by us cast upon them, for a reward of all the hazard, travel, losse they have sustain'd, are counted even by him that first imployed them, a MVNGREL PARLIAMENT. Kings Letter.

And therefore to draw to a conclusion: Would you not be the scorn of men, a publike infamy, for God can pour contempt on Parliaments, as well as Princes? Oh do not then dishonour God, not as Christians, not as Parliament men; but above all, not as a Parliament dishonour God. But on the contrary, make but his honour your businesse; let this only contention be among you, who shall bring God most honour, and so expect more honour, more suc­cesses, greater and greater glorie to be daily added to you: expect, that when the names of them that have betray'd their Countrey, shall either be forgotten and lost, or to their shame and infamie remembred, your names shall be as an ointment poured out, leaving an odourand fragran­cie to all that follow after.

And though I cannot promise you Titles, the vilest of men having at the present ingross'd them, however you shall want no honour, good men will make up that want, they, you have seen, will be sure to honour you, God will not fail to honour you; Himself assures you so much in the Text, Them that honour me I will honour; and them that despise me shall be lightly esteemed.