THe Mapp and draft of that Story,§ 1. The Connexi­on the Text with the story. whereof this Text is a but spott, Is [Beginning at the 1 [...] vers. Vs{que}. ad finem capitis. Gods judiciall processe against E­ly and his House.]

Ely was now advanced to the Priesthood, and the priesthood (it seemes)Ver 30. entailed by promise upon his House for ever.

While the Familie stood in this posture, and ser­vice of Honour, the office was abused; Ver. 12 Us{que} ad 18. Ver. 22, Us{que} ad 25. partly by the sinnes of Elyes Sonns, and partly by Elyes owne sin; By his sonnes chiefly, in the loosness of their lives; and yet by Ely too, in the loosness of his discipline.

Upon this delinquencie Ely is committed to the black Rod; and a Bill of Attainder preferred against [Page 2] him byVerse 27. A man of God, that came unto him in the name of the Lord.

From the 27 ver. Us{que} ad 30The charge lights heavy upon Ely, and is aggra­vated against him from swelling circumstances; [Gods benefits, Elyes Advancement, the dignity of his office and Priesthood, the abuse of all, suffering his sonnes,So called ver. 12. those sons of Belial, to goe unpunisht, which God calls The kicking at His Sacrifice, and at His offerings, and the preferring of his sons be­fore him, vers. 29.

According to this high charge God proceeds to sentence against him,Verse 30. vers. 30. [Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father should walke before m [...] for ever: But now thus faith the Lord, Be it far from me, §. 2. The Analysis of the whole verse, in which the Text lyes. For them that honour me, will I honour.]

In the whole verse, there are these three things considerable.

Heb. dicendo dixeram. Planè proposue­ram G [...]otius.1. Elyes enstallment, or a large grant of honour to Ely and his house for ever: [I said indeed, that thy House, and the house of thy Father should walke before me for ever] Decreveram onminò, ita sta­tueram: Vata­blus, & Peter Mar [...]yr, promisi olim Francis de Mendoc. J said it, Heb. I saying, said it; i. e. I certainly said it; I plainly said it; I decreed it; or, I promised it; you may take it in what sence you will; But what was it, that God said, or de­creed, or promis'd? It was a large, and noble grant, that Ely and his House shouldAmbularent coram me, i. e. fungerentur of­ficio summi sa­cerdotis, Vata­blus, Peter Martyr, &c. Non patitur Iu­stitia mea ut sacerdotium vo­bis diutiùs per­mittam. Pet. Mart. walke before him for ever; i. e. In one word, that the priesthood should continue in Elyes house, as long as that worship lasted.

2. Elyes degrading, or Gods revoking of this pro­mise: the white staffe is taken from him; [But now, thus saith the Lord, be it farre from me.]

But now, i. e. since you and your sons have abused your selves, and abused the Priesthood— Be it farre from mee, i. e. The priesthood shall not continue in your house, though I once sayd it.

3. Gods Reason, or His ground of proceeding a­gainst Ely in this severity; And that lyes in the words of the text, [For, them, that honour mee, will I honour.]

I have nothing to do with the Context, § 3. The Connexi­on of the text with the im­mediate Con­text. farther then it may contribute some light and assistance to the Text; This is cleare by the first particle [For] that the words stand in some Connexion and affinitie with that which went immediatly before; And so they are, the Ground or Reason of Gods re­pealing of a grand ordinance which was made for the setling of the Priesthood upon Ely and his house for ever.

I said indeed, &c. But now—&c. For them, &c. The Ordinances indeed, that are made in the high­est Courts on earth, are subject to Repeales.

But a man would wonder, that any thing, which the unchangeable God hath once sayd, or decreed, or promis'd, should ever be call'd in, and Cancell'd. I have but this one knot to unty, as I passe from the Context to the Text, and the Resolving of it will open a doore for us into the words, and then wee enter. §. 4. The propoun­ding of a great doubt which lyes in the Context. But i [...] easily resol­ved by the text.

Quaere. How can God be said to say and unsay? [I sayd indeed that Ely and his House should walke before mee, but Now, be it farre from mee.] Is not this J, and No? or, may it not argue a kind of change in Gods will?

Resp. Vorstius is both a knave and a foole in this point, who in stead of untying this knot, quite cuts it; And, that he might secure the Arminian from Blasphemy, audaciously makes himselfe the blasphe­mer — in that detestable conclusion, ThatJn parte ali­quâ divini de­creti fieri ali quam mutatio­nem. V [...]rst. de Deo. there may be some change made in some part of Gods will. An Assertion to be accursed with the Anathema of every soule, that professeth it selfe Christian.

Aquinas, and the Schooles are sound, but subtile, who affirme, that [though God never changeth his will, yet hee may will the change of some things;]Voluntas Dei est omnino im­mutabilis, sed aliud est mutare voluntatem, & aliud est velle. Aliquarum re­rum mutationem, Aq. part. 1 a. Q 19. Art. 7. R [...]vocat sen­tentiam, ipse non mutatur. Peter Martyr, Others speak more plainly [God may change the Sentence which he hath pronounced, but never the Councell which he hath decreed;] and therefore God is not changed, when the sentence is changeable, because God hath unchangeably decreed with him­selfe, what shall be changed in order to us.

The common streame of our best Interpre­ters gives us the fullest satisfaction: [the Decrees of God, they are not all of them absolutely definite, but many of them are conditionall,] and though the Condition be not alwayes exprest, yet it is to be understood of course; And such was the pro­mise, that was here made to Ely, or the decree con­cerning Ely in order to the Priesthood:Decreta Dei non omnia sunt absolutè defini­ta, sed multa conditionem in sc [...]contin [...]nt, Quâ deficiente deficiunt, Gro­tius. It could not bee absolute, because it was not fulfilled, and therefore it was but conditionall.

This would be noted in the point, and the knot is loose. Non absolut [...], [...] n [...] f [...] Rei [...]sâ [...]pleta, or [...] conditio [...] ­ta. Francist. de Mendoc. 1. There are some promises, which are part­ly absolute, and partly conditionall: As for exam­ple; The promise of bringing the Israelites to Ca­naan, In respect of the Nation, it was an absolute [Page 5] promise, And therefore at length really accomp­lisht. But in respect of every particular Isralite it had an implicite condition, viz. Jf they believed and obeyed. And therefore the most of them dyed in the wildernes because of there murmuring.

2. There are some promises which are absolutely exprest, But yet they are made upon condition, and are so to be understood: As some threatnings are made upon condition of impenitencie, so are some promises upon condition of obedience.

[Ionah. 3.4. Yet forty dayes and Nineveh shall be destroy­ed;] The threatning seemes to be absolute and de­finite, And yet to be understood with this reserve, unlesse Nineveh Repent. And so for promises. [Gen. 6.3. Yet his dayes shal be an hundred & twenty yeares.]

Vid annotat. in bibl. folio. vid. Fra [...]cisc. de Mendoc. in 1. Sam. 2 30.It is a promise or grant to the old world, of so ma­ny yeares space of Repentance before the flood should come: And interpriters observe, that God cutt short the promise about twenty yeares, because the wickednes of man was great upon the Earth; ForCompare Gen 6.3. w [...]th Gen. 7.6. Noah was five hundred yeares old when the pro­mise was made, & but sixe hundred, when the flood came: And therefore, There was an implicite con­dition, Though the promise was exprest absolutely

3. To put all out of Question; The case is cleare concerning the poynt in hand; That, Though Gods Decree concerning Elye seemed to be most absolute [I sayd indeed, that thy House should walke before mee for ever] Yet, That God intended a condition is most plaine; Not only by Gods re­voaking of the promise [But now, Be it far from me;] But because God adds the condition in the [Page 6] words of the Text, And adds it as the reason, why he did Revoake the promise. [For them, that Ho­nour me will I Honour.] Which is as if God had sayd: When I sayd it concerning the House of Ely, That the priesthood should continue in his House for ever, It was but upon condition, That They should Honour me in the priesthood: But Ely and his Sons dishonoured me in the Office; And therefore be it far from me, For them, that Honour me, will I Ho­nour.

§ 5. The full resol­ving of the d [...]ubt.The summe of all comes to this: [God holds still to his principles, or to that Decree which is unchangeable] I will Honour them, that Honour mee.

And therefore if Ely be casheird, when God said he should walke before him, It is not because God is changeable, but because his Decree is unchangeable: Ely dishonours God in his Office; And therefore God casheirs Ely; And God is still at his owne principle; For them that Honour me will I Ho­nour.

But I have kept you too long in the Suburbs and Outworkes of the Text; It is high time now to enter: The Text it selfe (without any mangling or breaking) I shall take up in the masse and Lump; §. 6. The text layd cut for hand­ling. And only present it to you under a double No­tion.

1. As the particular ground of Gods proceeding against Ely to degrade him from the priesthood.

2. As the generall rule of Gods intentions to­wards all in the poynt of Honour.

The first takes-in the Connexion of the Text with the story in the first particle [For.]

The second takes up the Text by it selfe. As the generall and perpetuall rule of Honour. For, Them that Honour mee I will Honour.

1.

If you consider the words As a particular ground of Gods proceeding against Ely. §. 7. Th [...] text hand­led as a g ound of Flyes degra­ding. To sequester him and his House for ever from the priests office, So there are three things implyed.

1. God Honoured Ely and his House in advan­cing them to the office of the priesthood.

2. God expected, That Ely and his House should Honour him in that place of Honour.

3. God declares, Iusta illa Judi­cia Chald. paraph. That his proceedings against them, because they did not Honour him, were just and equall from this principle, For them that Ho­nour mee, will I Honour.

I meddle not with these observations severally, because they doe but border on the text, and are ra­ther implyed then exprest; And yet I must dis­course them over in a generall way, gliding out of one into the other, that you may have a smack and taste of all.

It must needs be an honourable service to be im­ploy'd for God; Let the service bee never so meane, 1. Poynt. yet if it be for God, it is honourable. If it bee no more, then to be a doore-keeper in the house of God; to hew wood, or to draw water; yet, if it bee for God, it is a place of honour. Wee are wont to say, [No service to the service of a King.] The honour and greatness of a Lord and Master reflects [Page 8] with Honour upon the lowest, and meanest servant in the family; I had almost sayd, the Kings Foole hath a place of honour, because hee hath a King to his master; And therefore what a shine of honour, glitters upon them that are Enobled to this exceed­ing great dignity, to have dependance upon, and at­tendance on the great Jehovah? David thought it a greater honour to style himselfe the servant of God, then the King of Israel: and Paul (as an Apo­stle) to serve Christ, then (as a Pharisee) to bee called Rabbi.

To serve, is a kind of Diminution in it selfe; But to be a servant to some Masters, is a greater ho­nour, then to be a Freeman.

There are three things that make any service honourable; If wee serve an honourable Master, if we serve in an honourable imployment, and if wee serve upon honourable tearmes. Now there is no man that is imployed for God, but all these beames of honour, they meet together and mingle their strength, to guild over that man with the highest state of Honour. The master that you serve is a great Lord, and the service that you do is the best ser­vice, because done for such a master; And the Re­ward you shall have is according to the greatness of your master, and according to the honour of your service.

My Lords, it was an honour for Ely, that he was a priest in Gods house; and it is an honour to you, that God hath made you Rulers in Israel. The Scripture makes it a periphrasis of the dignity of Kings [They shall walke in and out before their peo­ple.] [Page 9] And God Records it, as the honour, which he did to Ely, that he had said it concerning his house, [that they should walke before him.] It is a Kings honour, that he walkes before his people, but it is the honour of them that are imployed in any service for God, that they walke before God. It was a Queene, that blest those servants, that stood before King Solo­mon, but it is a God, that blesseth those Princes, that stand before the God of Solomon.

Now, where God bestowes most honour, there Poynt. II God requires most service; If God honour Ely with the priesthood, Ely must honour God in it. We are wont to say [Honos onus.] And it is most true here; If God advance to the Service of honour, God requires the honour of service; It is this that makes the state of honour so epilepticall, so slippery, and tottering, and unstable at the highest, because there is a burden of service, a weight of duty that lyes on it; And if the honourable become unserviceable, truly they are the greatest fooles in Israel.

The salt, when it hath lost its savour, is the ho­nourable when they become unserviceable; That salt is good for nothing but the dunghill, and that Honour is fit for nothing but the dust; If God make it the Law of honour on his part, to honour them that honour him; How much more is it the law of Honour on mans part, to honour God in the places of Honour that God hath exalted man too?

The Nest of honour is so high built, that the Bird Poynt. III in it thinkes it shall never be cast downe; But while Belshazar is in the pride of his greatness, the King­dome may be numbred, and the King weighed, Dan 5.25. and [Page 10] the Principality divided, and given to the Meads and Persians. It is Grace only that perpetuates Ho­nour, but sin degrades it; There is a Moth (my Lords) that can feed upon Scarlet, and eat thorow furres; And the Text tells u [...], that sinne will [ [...],Septuagint.] Exininate honour, and turne it into dust and nothing; You have Cabinets and Caskets for your Jewels and Treasures, but a mans name, a mans honour is not in his owne keeping.

Honor est in ho­norante.Wee are wont to say, Honour is in him that ho­nours; And how easie is it for that God, (who is the Commander of hearts) to make him to be de­spised among the people that despiseth God?

Du [...]ante benè placito.Gods Patents and Grants of honour, they are not perpetuall, but during his pleasure only; And if God say concerning a person, He shall walke before mee; Quam diu bene se gesserit. It is said with a reserve, If he walke before me. It was the honour that God put upon Ely, that he said concerning him and his house [they shall walke before mee] and it was the duty that God ex­pected from Ely, that they should indeed walke be­fore him in that office of Honour.

Though Ely was settled by a promise in the priest­hood, yet God had the Condition in his owne bo­some; And because Ely and his sonnes dishonour God, they are all cashiered, For them, that honour me, will I honour. And this is the Relative accompt of the words (as they stand in Connexion with the story) and are given as a ground of Elyes de­grading.

II.

To the words themselves,§. 8. The words tooke up by themselves, and consider'd as the generall rule of Ho­nour. Illud signum universale est. Francisc. de Mendoc. and so they are [The generall Rule of Gods intentions towards all, in the point of honour;] Calculated they are most proper­ly (as they stand here) for the Meridian of the High Priesthood, but yet may serve for the gene­rall Latitude of all eminencie whatsoever.

For God sayes [Them] them that honour mee; And this Them is such an universall, as takes in all, and excludes none.

I must not Rack nor Torture the words, but shall present them to you in their owne Native beauty and fulnesse.

• 1. At distance, in their generall Prospect.
• 2. At hand, in a stricter survey;

I would first carry you to the toppe of Pisgay, that you might take a view of this good Land, and then bring you within the borders, that you may taste the milke and honey.

1.§. 9. The handling of the words, considered a part by them­selves without their connexi­on, in their ge­nerall Notion.

If you stand at distance, and (as it were) upon the Hill-topp, there are these foure faire Prospects, that present themselves at the first cast to every eye. And you may call them (if you will) so many generall observations, that offer themselves willing­ly without vexing of the words at all.

1. Prospect. I. An excellent connexion be­tweene An implicite duty, An explicite rewa d. I observe here an execellent connexi­on betwixt service required and the reward promi­sed; God hath no intent at all to be served by his Creature for nought; If the service be but once hinted, [Them that honour mee] the reward is ex­prest in terminis [J will honour] Gods precepts [Page 12] are still waited upon by promises; Yea, His pre­cepts are but subservient to his promises; God Commands that he may promise; And would have obedience, That he may performe Blessednes to the Creature, whom he loves; And therefore as the precept comes forth (like Esau) there is a promise, which (like the hand of Jacob) takes hold on the heele of it, Doe but honour mee, and I will ho­nour.

It is the peculiar Genius of that disposition, which we call bounty, to reward services, and that with a liberall and full hand, above the levell, and nature of the service; And therefore this is that, which triumphs most in Gods nature, (who is the foun­taine of bounty) that he can not brooke such a contradiction to himselfe, as to be served for nought.

Said I unto the seed of Jacob, seeke ye mee in vaine? Esay. 45.19. It is a [...], When a rich sence and meaning is put into low and meane words; And it results to this; I never said it, I never ex­acted it of Iacob or his seed, That they should serve me gratis; If I require service of Iacob, it is for his owne advantage, and not mine; And therefore Jacob shall never seeke me in vaine; That of our Saviour answers to this, Math. 10.42. Verily J say unto you, he shall not loose his reward, The mea­ning is not, that he shall have something, or that he shall have that which shall be as good to him as his Cup of cold water, but that he shall be richly and abundantly rewarded;Pro. 11.18. Solomon calls it [mer­cedem certam] a sure reward;Psa 19.11. And David [mer­cedem valde magnam] an exceeding great reward.

The poynt is obvious; It is as impossible to af­firme it of the Creature (as he is a Creature) that he can serve God for nought, as to affirme it of God, (as he is God) that he must not be served; The be­nefits that are already in hand, besides the blessings that are in banck, doe infinitely outvye, and over­bid all the endeavours and service of the Crea­ture whatsoever.

There is no man, but he hath more about him in his present ingagements and obligations to God, then he wil be able to answer in his best services, though he should live out his eternity here; And then add a Christians reversions to his present possessions, and it may be read running, that God is not beholden to the Creature for any worke or service, that is done to him.

There is nothing, that the Creature can bestow on God, but might be exacted upon a bare Com­mand; And yet God adds the promise, when he presseth the precept; Not as a debt on Gods part; Psa, 11.7. Amore redun­dante in perso­nam. Nor yet, as desert and merit on ours; But because the righteous God loveth righteousnes, and would have the world fill'd with righteousnes, thereforeHosea. 11.4. he draws us on with the Cords of a man, And spurs us up to duty by the promise.

These two are at great distance; the Love, that God hath to righteousnes, and the enmity, that man hath to righteousnes; And therefore that God might win man to the love of that which himselfe loves, [even therefore because God loves whom he loveth] God is faine to baite the booke, when he would catch the fish, and to hang the promise upon [Page 14] the precept, that the Creature may be wonne to obe­dience.

II An excellent order.2. Prospect. I observe here an excellent order; God first hints the service, and then expresseth the reward, first he requires the service of honour in that phrase [them that honour mee] and then he grants the reward of honour [I will honour.]

The great God must stand upon his owne prero­gative; And Gods prerogative is to be served first, and served simply, even therefore because the great God requires service, Though God wil not be served for nought, and therefore makes large promises; Yet he will not be served because of the promise, but be­cause of the precept, and therefore that goes first.

It is the Devill, that makes bargaines with his vassalls, to hyre them to his service, [...], All these things will I give thee, if thou wilt fall downe and worship mee, Math. 4.9. But though God makes many promises to them, that serve him, yet he never makes any bargaines with them. It is not Gods contract with his people, to honour them, that honour him, But Gods gratuitye; And there­fore in all the obedience, that is done to God, a Christian must first eye the Command, and then the promise.

It is not denyed, but I may looke upon the pro­mise as a motive, as an encouragement, as an obliga­tion, as an occasion to duty and obedience; But not as the end, and cause, and ground of my obedience, I may have respect to the recompence of reward. So had Moses; Heb. 11.26. But to seeke Christ because of the Loaves, is to respect the Loaves more then Christ, or as much as Christ, and that is rotten.

It is an argument of a base and unworthy spirit, to serve for ends; If it were no more but in the service of man, or in the service of the state, it is most odious and distastfull. For a Captaine to fight, that he may divide the spoyle, or for a Mini­ster to comply with Covenants and Ordinances, that he may save his owne, or creepe higher. It is hist at by those, that serve God in their ge­neration, and therefore much more, To serve the great God for ends, is an abomination not to bee named among Christians. The Devill thought to have lockt Job upon that hip.Iob 1.9. Does Job feare God for nought? i. e. In the Devills sence; Job had a By­as in what he did, and was carryed on in the strength and sweetnesse of selfe-respects to serve God; And truly, if the lyar could have made that good, Job had been an hypocrite indeed: Those that serve God upon such termes, they are not servants, but slaves; And truly, those that prove servile, they can never prove serviceable. It is merchan­dizing with God, and not obedience, to serve God, that I may serve my selfe; I am never at the pitch of sincerity, till I see enough in God himselfe to have him as my exceeding rich reward, and to accompt upon my strength to worke, as my best wages. When it comes once to this Que, that the Beauties of God, and the pleasantness of his wayes, and the Holinesse of his Will, and the equity of his Lawes, are the Arguments, and the wages, that hyre me to his service. I may cry [ [...]] I have found that which my soul longs for: Otherwise, to be carried out to the ser­vice of God upon a leering byas, it argues a base, [Page 16] and forraigne spirit: as sin is punishment enough unto it selfe, though there were no other punish­ment [to doe evill were Hell sufficient, if there were no Hell to come after.] So to doe good, is re­ward enough unto it selfe, if the heart be gracious.

III. An excellent style put upon th [...] [...]ervice of the creature.III. Prospect. I observe next, An excellent style put upon the service of the Creature; It is called here [the honouring of God] so the style runnes, Them that honour mee. You may take it up,

• 1. As a character of duty.
• 2. As a motive to duty.

1. If you consider it as the character of duty, the Conclusion is strong; That this is the stamp which God hath set upon that obedience, which is of ac­compt with him, The Creature must honour him in the service that is done to him: A man may be abun­dant in service, and yet not honour God at all: A strict observer of the whole Law in the letter of obedience, and yet God may plead with such a man, as hee did with those Priests in Malachy, Where's mine Honour? Malach. 1.6.

It is not the doing of those things that are com­manded us, but the doing of every thing comman­ded as the Lord our God hath commanded us, which is the right Key of obedience;Deut. 6 25. It shall be our Righteousnesse, if we observe to do all these Comman­dements before the Lord our God, as he hath comman­ded us. And, unlesse I can reach that key, I may bestow all my Goods upon the poore, and I may give my body to be burned. And if any thing can be said higher, you may say on, and yet when all is done, God is not honoured in all, and therefore All will [Page 17] profit mee nothing. It is not the [opus operatum] the worke done, that can redound with honour up­on God, but the manner of performing what is done, is that, which payes in the tribute of honour that is due to God in duty; When I doe all, that I do, as unto God, then God is honoured in what I do.

When my principles and motives, and ends are right [if I fast, I fast unto God, or if I reguard a day I reguard it unto the Lord; Or if I keepe a passeover, I prepare my selfe to seeke the Lord in that Ordi­nance, this is indeed to honour God in all I doe.

The very same worke, and service may lye on divers hands, and yet God may be honoured in the one, and not in the other; Nay one man may be more in the service, and yet lesse in the honour, that redounds unto God by such a service, then another man, that does less. The poore Mite, that was cast in­to the treasury, honoured God more then the Talent.

And though Jehu was as furious to cut of the whole race of Ahab, Est qui confite­tur Deo, quia potens est; est, quoniam sibi bo­nus est; est, quia simpliciter bonus est, primus servus est, & Timet; Secun­dus mercenari­ [...], et cupit sibi; Tertius filius est, & diligit pa­trem. Qui de amore non venit honor, non honor est, sed adulatio Bernard. as the greatest zelot for Refor­mation, yet God was not in all his thoughts:

Every man would pretend service to God, but one serves him, because he is great; And another because he is good to them; And another because he is good in himselfe; The first is a slave, and serves him for feare; The second is an hireling, and serves him for wages; The third is a Son, & serves him for love, and this only is the man, that honours God; Then I honour God in my service when I serve God for love; Otherwise the service, which does not spring from love, is not honour but flattery, or a formall fawning.

The summe of all comes to this love must first [Page 18] Crowne God, and set him on the Throne; i. e. I must doe all purely and primarily in obedience & honour to his Majestie, and then Moses his recompence of re­ward [our subordinate desires of heaven and glory] may be suffered to stand at the right hand; And if you will, those terrors of the Lord (by which Paul would persuade men [our feares of Hell and the avoyding of the wrath to come] may be suffer'd to stand on the left hand; But Jehu's Crowne, that paltry Crowne, of all other ends and references [our eye to present wages and returnes in order to selfe] must lye at the footstoole; Selfe ends are so base in themselves, and dangerous in the consequence, that they must scarce have the lowest roome in order to service; The Cognizance or Badge of the faithfull fervant, is to doe all for his Masters honour, and to count himselfe then most honoured, when he can doe any thing to honour God; And therefore that's the man, that hath the [Euge bone] well done good and faithfull; Thou hast honoured me, and i'le ho­nour thee.

II. You may consider it, as a motive to duty, that the service, which God requires of the Creature is here called the honouring of God; [Them that ho­nour mee.]

We are wont to say [honour is a great spur to vertue. Laud [...]t a{que} vir­tus cr [...]sci [...] & im­mensum gl [...]ria calcar habet; Ovid.] i. e. the honour, that follows upon graci­ous activity, is some G [...]ade to service; But my thinks (beloved) it is the greatest obligation to duty, that can be, that the great God should accompt himselfe honoured by those that serve him: Nay I thinke, it is a great deale more, that God sayes he [Page 19] is honoured by them that serve him, then that God says he will honour them that serve him. What Paul speakes of Christs love, it doth [...], is more true of the gratious esteeme which God hath of the service of the Creature, it does [...], compell and constraine the Creature to service.

We are wont to calculate the greater nobility for him that gives, then for him that receives: Prestantius est dare quam ac­cipere. I dare not say,Acts. 10.35. [...]. that the Creature can give any thing to God, but what hath bin received first from him; But yet this I must say, that God is pleased to put that nobility upon service, as to take that as a gift of honour from the Creature, which God strengthens the Creature to performe. The Question will be, whether Mordecai or Mordecai was the better man? Mordecai in the service that he did the King, or Mordecai in the honour, that the King did him? Doe but consult that well, and you will not be long out of service.

God hath but two Cords to draw you; And either of them are strong enough to prevaile with you, to List your selves under his service. If you will doe nothing upon the promise, that God will honour you, Yet doe something, because God says, you wil honour him. Beleive it, it is the service of Angells to honour God; And what would you be imploy­ed in, if you refuse the worke of Angells? Nay it is your service in Heaven to honour God, and how will you endure Heaven for Eternity, if you are loath to begin your Heaven here. He beg no more, Bee but as heartily contented to have as good thoughts of the service, which you may doe to [Page 20] God, as God is willing to have of your service, and you will not be out of the List long. God says you will honour him; And I can not but judge, that your hearts are ready to eccho to it. I would honour him. And truly if you will not serve the great God upon these tearmes, that he says, you'l honour him, I must give you over for Malignants against God, as those who have no mind to honour him.

IV. An excellent proport [...]on, betweene the se vice requi­red and the reward pro­mi ed.IV. Prospect. I observe here, an excellent propor­tioin betwixt the service of the Creature, and Gods reward; Here is honour for honour; And here is contempt for contempt; [Them, that honour mee, will I honour, and them that dispise mee, shall be lightly esteemed.]

Exod. 21.24, &c.God Commands it as a law to Magistrates, [that there should be an eye for an eye, and a tooth for a tooth; Burning for burning, and wound for wound, and stripe for stripe, and life for life:] And if God impose this upon Magistrates, it is because it is Gods law of parity in his owne Court. [...], & [...]. Rom. 2. Rev. 22, The rule of Gods rendrings to the Creature, is according to our workes, and as every mans worke is. And God keepes a double proportion according unto this rule.

1. A proportion [in respect of kind and quality] if the worke be good, and God be honour'd, here's honour for honour: If the worke be evill, and God be despised, here's contempt for contempt; [...]. Whether it be good (says the Apostle) or whether it be bad, every man shall receive according to what he hath done, 2. Cor. 5.10. The evill of sin shall have the evill [Page 21] of punishment, and the good of obedience shall have the good of reward; God must be like himselfe [to hate and love,] to hate that which is against his Essence, and to love that which is according to his nature. And after this proportion, and from these principles God gives our to every man [Thunderbolts of dis­pleasure upon them that hate him,Exod. 20.5 6. and showers of love, upon them that love him.]

There are some that follow the Lord fully, and there are others that doe not fulfill after him; And according to this, the Scripture speakes of2 Epist. Iohn 8. [...]. a full reward, and of an halfe reward.

God is not such a niggard of his bounty, but hee will reward every man that does him service, and yet God is not so prodigall of his bounty, but that he will keep to his owne proportion still [to reward eve­ry man in kind] according to the service that is done to him.

Common Graces shall have but common favours, and temporary obedience, but a temporall reward. Christ speakes itMath 6.2.5 16. [...]. 2. Cor. 5 10. more then once of them whom he brands for Hypocrites, that they have their re­ward: It is Gods bounty, that an Hypocrite hath [ [...]] a Reward, but it is the proportion that God keepes in his bounty, that an Hypocrite hath but [ [...]] an Hypocrites reward; Jehu and Ahab, and Nineveh may be Rewarded for their obedience and zeale, and repentance, and the like; And so may Aristides or Cyrus be rewarded for their Ju­stice, or Bias and Diogines for their contempt of the creature, or Codrus and Regulus, for their love to their Countrie. God can as well afford it to reward [Page 22] an Heathen with outward blessings for his morall ho­nesty, as to reward a Christian for his temporary and hypocriticall services.

There is no man (I suppose) who calls himselfe Christian, that would bee contented to goe away with an Heathens reward, or an Hypocrites reward; And therefore our service must be of an higher straine, or we can never expect better wages, because God keepes still to his [quid pro quo] Honour for honour.

It is a lamentable reward, when God sayes con­cerning a man, He hath his reward, i. e. hee hath all that I owe him, and all that hee can claime of me; It is a signe that God is resolved with himselfe, To give us no more then our service comes to, and that must needs be a lamentable reward, which is proportioned to our service; It is as if God should say to the Pharisee, John 12 43. Thou shalt have the praise of men, but thou shalt never haveRom. 2 29. [...]. that praise which is of God; Or, as if God should say to Jehu, Thou shalt have the Kingdome of Ahab for foure genera­tions,1 Kong. 21.29. but thou art a Reprobate and cast-away from Gods kingdome, and that for ever; or, as if God should say to Ahab, The evill shall not come in thy dayes, but, it shall come in thy sonns dayes, to ruine it in the root and branches for a finall extirpation.

Such rewards are no better then the rewards of wrath, and the rewards that God gives in wrath, are the sharpest punishments. [Quailes and wrath, are a great deale worse then no Quailes.]

The summe of all comes to this, God will not be baffled by the creature; Hee that serves God with [Page 23] such Graces as are not sound and reall, God will reward him with such blessings as are not solid and substantiall. Something we would be Huckstering for God, or rather trucking for our selves, and therefore we afford him a little temporary and for­mall obedience, and that's all that the most doe for him; And something God would bee doing for such, by way of requitall [because he will not be be­holding to the creature.] They shall have some ho­nour, and some blessings, and some rewards from him, as superficiall and slight as their service is, and that's all. Gods Lex talionis is as firme as the lawes of the Meads and Persians. He that gives God the outside without inward affections, God will give him the reward without love: As we sever the heart from obedience, so God severs his love from the reward.

2.Luk 12 47, 48. [...]. A proportion [in respect of measure and de­gree.] The generall rule in order to eternall rewards and punishments holds the proportion; [As our workes have been better or worse, so shall our joyes in Heaven, or our paines in Hell be more or lesse.] The Gospell speakes of many stripes, and fewer stripes, according as the servant sinnes wilfully, or sinnes ignorantly: of an hotter hell, and of an hell that is moreMath. 12 24. [...] tollerable, according as Caepernaaum exceeds Sodome and Gomorrah in sinne. OfMath. 24.51. [...]. a por­tion with hypocrites as the reward of great sinners, and of [...] Cor 4.17. [...]. a weight of glory, as the reward of great sufferers. As there are many mansions in Heaven, so there areJohn 1 [...].2. [...]. Quod dicit mul­las esse mansió­nes, non abud est, quám veria beatitud nis par­ticipatio. Bru­g [...]ns. in loc. many mansions in Hell, Degrees of glory, and degrees of torment.

Si dispar retri­butio in illâ ae­teraâ beatitudi­ne non esset una potius mansio quàm multae essent. Greg.This is the exactnesse of that Divine Justice which triumphs in God, that he will measure to e­very man exactly, according to the measure they mete to him; God will not only observe a propor­tion in kinde, but a due proportion in degrees too, [not only honour for honour, but the more service, the more honour.]

The greater that your toyle and tryals have been in your labour of love, the sweeter shall your rest and repose be in theLuk. 16. bosome of Abraham; yea, the more that your zeale, and paines, and travell hath been improved for God and for his Honour, the greater shall your glory be in Heaven and your ho­nour here. Those that are Pillars to the tottering Church here, they shall beApoc. 3.12. Pillars in the Church triumphant hereafter; and those that establish the Throne of Christ on earth, they shall sit uponMath. 19.28. thrones to judge his enemies. There is a right hand, and a left hand in the kingdome of Heaven; And there are some that shall shine with the brightnesse of the Sunne, while others shall but shine with the brightnesse of the firmament, Dan. 12 3. It is but working the harder while the day lasts, and when the night comes you shall have the sweeter rest, and the better wages. Hee that sowes his graine, does not only looke for the same in kinde, but for a pro­portion of encrease according to what he sowes too; If you sowe liberally, you shall reape liberally. Whe­ther you sowe passively or sowe actively, whether you be doing, or whether you bee suffering for the cause of Christ, whatsoever you sowe, that you shall reap, and as liberally as you sowe, so shall you reape [Page 25] also. If you be doing, Phil. 4.17. it shall farther your recko­ing, and [...]. 2 Cor. 4 17. abound to your accompt in the day of Christ; And if you be suffering every dramme of sorrow and affliction, (if it be but [...]) it shall adde the Apostles [...], to your [...], i. e. the least suffering and affliction for Christ shall add more weight to your glory, to make it a farre more exceeding and eter­nall weight of glory.

Wee have as yet been but (as it were) upon the hill toppe, to take a prospect of the Text at distance, § 10. The text con­sider'd in a closer survey. to make way for the [...]aine proposition. I shall now bring you within the borders, and give you a short survey of all. The words briefly in their propper platforme are Gods highway to honour, or the rightway to true honour, delivered in one short maxime or rule of honour by God himselfe, [Them that honour me, will I honour.]

The Heathen Orator saw thus farre into nature, Omnes mortales honorem exop­tant, ignomini­am metuunt. Cicero. Tusc. [...], A­rist. Rhet. lib. 1. that it left an impression upon the hearts of all to be [Honoris avidi] greedy of honour; It is a game that all flye at, and yet the honour that most seeke, is but the shadow, and not Juno; In stead of their Goddesse, they doe butOvid. Ixion-like catch at a cloud, and that's all.

It was pitty, that those Heathen knew not God, who madeArist. Eth. Honour the effect of goodnesse, and layd the rule as close to virtue, Cicero Tusc. as the shadow to the bo­dy. Certainly if they had knowne the true God, they would have sought after the true honour. If the Philosopher, and the Orator, and the Poet, and the Historian, doe entaile honour upon virtue and goodnesse, I may well say that such Christian-hea­then [Page 26] will rise up in judgement against our Ragan Christians, who would be honourable and not good, and not virtuous.

The Egyptian Hyeroglyphick painted honour be­tween humility and labour, and therefore what a mons [...]er of honour would that be among Christians, if the honourable should be found betweene pride and idlenesse; Plutarch. And we read of the Romans, that they observed this order in the building of their Temples, that he that would goe to the Temple of honour, hee must passe thorow the Temple of virtue, and there­fore let it never be named among us, that there is a passage found to that Temple, thorow the Temple of Venus, and the Temple of Bacchus, or the Tem­ple of Ceres. A rise to Honour by lust and luxury, and intemperance and oppression, the only baine and choak-ball to Honour.

Every man would be upon the wing to flye after this game, but the most men they have but waxen wings that melt and faile them, when they are most upon the speed after it.Ioh. 12.43. Numb. 22.17. It is not men that can help the Pharisee to honour, nor is it Satan that can help Balaam to honour; Nor can Achitophel pro­mote Absalom; nor yet Babel it selfe raise the buil­der. When all's done, there is but one Temple of honour, and there is but one Gate to that Temple; i. e. But one kinde of true honour, and but one way to that honour. Our Saviour tells us, that true Honour, is the Honour whichIohn 5.14 comes from God alone; And the text tells us, that the way to that, is to honour God; For them, that honour mee, I will honour.

The words are but one proposition, and so I take them up immediately.

Doct. Them that honour God, God will honour. §. 11. The maine Proposition in the text, which is the text it selfe.

The tearmes of the proposition are easie and ob­vious. Here's honour and honour, God and the Crea­ture, The Creature honouring God, and God honou­ring the Creature. Materialiter accipitur pro co, quod exhibetur, &c. The Schooles would but puz­zle the Pulpit, if I should tell you of their mate­riality and formality in the distinction of honour.Formaliter pro ipsa prote­statione digni­tatis, &c.

The Hebrew Coppy hath enough in it to explaine all. The originall, that is here translated Honour, in the roote signifies [Heavy or ponderous] because that which we honour and respect, [...] In Kal significat g [...]ave esse, siue & ingrave scere in pi [...]l hono­ra [...]e Quia quos honoramus non habemus viles aut leves, sed e­orum autoritatis pondus suscipi­mus. Rivets. wee looke upon it as a thing that hath weight and substance in it; And therefore the Apostle calls the glorious estate of the Saints in heaven [pondus gloriae] a weight of glory, 2 Cor. 4.17. It is the same word that is u­sed in the fift Commandement [Honour thy father] i. e. Thou shalt looke upon thy father, as upon a person of weight and worth, whom thou art bound highly to reverence and esteeme.

And therefore, if you minde the antithesis in the text, that which is made opposite to Honour, [...] Parvi aut nulli­us ponderis fuit. Per metapho­ram levis, vilis fuit, In piel maledixit blas­phemavit. Is call'd [despising] But them that despise me shall be lightly esteemed. The word is full of elegancie both in the Hebrew and the Septuagint, and is translated some­times to despise and contemne, or to make nothing of, and sometimes again to curse and blaspheme; So that the word properly signifies such a despising of a thing or person, as makes him ready to curse it in his heart, or such a cursing, as ariseth from the contempt [Page 28] and light esteeme that I have of a thing or person.Septu. [...]. ab [...]. nihili facio. Consule Iud. v. 8. [...] est [...] In the 20th of Lev. ver. 9. it is translated Cursing, every one that curseth his father, or his mother] and so it must needs be opposed to that Commande­ment [Thou shalt honour thy father.] In the text it is translated despising, and is opposed to the like Commandement, [thou shalt honour me,] so that if wee put all together, we have the Negative sence of the tearme clearly, to deny God his honour, or not to honour him, is to despise God, and such a de­spising of God, is a cursing of him.

§ 12. The maine t [...]arm in the Proposition o­pened, what it is To honour God. Q. But what is it positively and clearly to ho­nour God, which is the maine tearme of the Pro­position to be opened.

Ans. To honour God, is no more but to give God his owne, i. e. [the reverence of the inward, and the outward man] according to that worth and weight of excellencie that is in God.

Then I honour God in my heart. In my heart. when the heart, and all the counsells of the heart, and the aff [...]ctions of the heart, and the purposes of the heart, are set in such a just and due proportion to the name of God in all his excellencies [rightly apprehended, unfeignedly believed, feelingly considered and em­braced] that they have a propper and peculiar, and distinct effect [suitable to every one of them] upon my heart and spirit. As eg. when the goodnesse of God makes me love him, and the greatnesse of God makes me feare him, and the faithfulnesse of God makes me trust him, and depend on him; And ac­cording as these perfections of God rise the higher in my apprehensions of them, and in their impressi­ons [Page 29] on me, so my love and feare, and delight and trust, is proportioned in the measure and degree, then I honour God in my heart.

And so onward. Then I honour God in my life, In [...]y life. when I so manage all my actions, that they doe simply tend to the glorious manifestation of his di­vine excellencies according to the apprehension, that I have of them in my heart with an intent to ho­nour him. I adde the last clause in the description, because it is an essentiall requisite to my honouring of God, that I make it my end to honour him. Jehu honour'd God materially in the service hee did a­gainst the house of Ahab, because the worke done, tended in a kinde to Gods honour; But yet hee did not formally honour God, because Jehu's end in that service was not to honour God, but to honour himselfe: * Heart and hand, actions and ends must goe together in every service, or no honour.

The point that I have in handling is the Text it selfe,§. 13. The Proposition o [...] the text re­solved for hand­ling into one generall conclu­sion, and opened in foure di­stinct points which are a l in the text. considered as one proposition [Them that ho­nour God, God will honour.] But I must resolve it for the clearer handling into this generall conclusi­on; [It is the shortest cutt to true honour, to honour God.] The strength of which generall conclusion will result out of these foure points, which are di­stinct in the text.

• 1. God is the Fountaine of all honour,
  F [...]ns honoris.
  [J.]
• 2. The topp of honour, is to be honour'd by God,
  Culmen honoris.
  it is [J] still.
• 3. All those, and only those, who honour God,
  Subjectum ho­noris.
  God will honour [them.]
• 4. God is not only graciously forward,
  Certitude ho­noris.
  but under [Page 30] engagements to honour them, that honour him, For, he hath said [I will doe it.]

Now marke how the truth of the generall con­clusion triumphs as it stands upon these foure strong pillars. If God be the Fountaine of all ho­nour; and if the toppe of honour be to be honour'd by God, and if all those, and only those, who honour God, God will honour; and if God be graciously forward, and strongly engaged to honour all them that honour him, Then it must needs follow of it selfe, that it is the shortest cutt to true honour, to honour God. I have no more to doe, but to shew you how the foure points lye in the text, and how they contribute to the opening and proving of the generall Conclusion, and I shall fasten all with the Application.

Point. I 1. God is the Fountaine of all honour.

Fons honoris.In Heraldry, the King is the fountaine of honour, but in Divinitie, God hath the absolute Prerogative to raise or ruine, and therefore when God speakes of the honour that shall be done to them, that honour God, the patent is given in his owne name, [I will honour.] A King is but [vas honoris] a vessell of ho­nour; It is God only that is [fons honoris] the foun­taine of honour; The honour that is granted to a King, is but Gods Commission, and the honour that a King grants, is but Gods permission. It is from me (sayes God) that Kings reigne, and therefore from him, that Kings bestow honours,Numb. 10.12. It is not Balaak that can promote Balaam, because the Lord hath kept him back from honour;Ver. 13. Nor is it Balaam that can curse Israel, because the Lord hath com­manded [Page 31] him to blesse his people,1 Sam. 2 7, 8. [it is the Lord (sayes Hannah) that bringeth low, and lifteth up; He raiseth up the poore out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory.] A man may travell East and West to arrive at Ho­nour, and digge in every field we come at, to finde out this treasure,; But the text tells us,Psal. 75 6, 7. Promoti­on comes neither from the East, nor from the West, (nor yet springs out of the dust,) But it is God that putteth downe one, and setteth up another. 1 Chro 29.11, 12. His is greatness and power and glory, and both riches and honour come of him.

I have but one word to interline for your Honours, you are asGen. 47. v. 3. Ruben among the Tribes, the first-born that excell in Honours; And therefore looke to the Fountaine, and remember the roote from whence all your Honours spring. I beseech your Honours, let it never be heard, thatDan. 4 30. Nebuchadnezar boasts in the pride of his greatnesse, [Is not this Babylon that I have built for the might of my power, and for the honour of my Majestie.Ezra 1 2.] When Cyrus the Heathen will confesse it to the Lord God of heaven, that hee gave him his kingdomes, and his honour. My Lords,Verbum sapien­ti. one word is enough to your Honours, you can never have a firme possession, till you hold your, Honours in this title, that God bestowes them, and untill you give a Pepper corne of honour unto God againe, as the Lord and Fountaine of all ho­nour.

2. The toppe of Honour is to be honour'd of God, Point. II I find this in the text too. For,Culmen hono­ris. when God speaks of [Page 32] the honour that shall be done to them that honour him, as if God could say no higher, he sayes no more, but I will honour.

As God is [Fons honoris] the fountaine and spring of all honour; So the honour that God be­stowes upon the Creature, must needs be [Culmen honoris] the toppe of honour. [...]. Damasc. Our God is above all Gods, and his power is above all power, and therefore his honour is an honour above all honour; That which our Saviour calls, [...]. Cyril. The honours which comes from God alone, Ioh. 5 44. [...]. is the true honour, and none else; And as for all other honour [ [...]] it is nothing worth, Joh. 8.54.

The most men they runne to the hills, and to the mountaines for honour, but the hope of the hills is vaine, Jer. 31.3. All the honour that comes from the creature, is but like the creature [Ventus fumus umbra, nihil est. a breath of honour.] But now the honour which comes from God, it is like God, a stemme that is as noble as the roote, and a streame that is as lasting as the spring.

I read of three Kings in Scripture, that made an extract and elixar of all their Royalty, to honour the men whom they had a mind to honour, Pharoah is for Joseph, and Ahasuerus for Mordicai, and Bel­shazzar for the man that could reade the writing. Gen. 41.43. [...] Bow the knee, or tender fa­ther, or the fa­ther of a King, Vid. A Lapid. in loc. Item. An­not in bibl. fol. And what thinke you, did all the honour of these great Kings amount too? But a ring for the hand, or a chaine for the neck, or a Crowne for the head, or a garment of fine linnen for the back, or a Procla­mation before them. [Hest 6.9, 11. Abrech Abrech.] This is the father of a King, or this is the man whom the King will honour; Dan 5 7. or this is the third Ruler in the [Page 33] kingdome. The Crown Royall, and the Chain Royall, and the Ring royall, and the Chariot royall, and the Horse royall, and the Servant royall, or one of the Princes to proclaime his honour, and that's all.

Ah my Lords, and deare Christians, what a poore thing is it to be honoured by the Gods of earth, in comparison of the honour that shall bee done to him, whom the God of Gods delights to honour!

Iames 2 23. Abraham my friend, andNumb. 14.24. Caleb my servant, that fulfilled after me; andEphes. 3.1. Paul my prisoner, andActs 13.22: David the man after mine owne heart, is more then all.

And yet, if you will have the Kings Ring, you shall have it as heartily as the poore Prodigall had it from his Father [Annuli usus est signare, non male ergò re­spondet annulo donum spiri­tus, qui nos ob­signat. Grotius. [...], &c. 2 Cor. 1.21. The seale and testimony of your fathers love.] And, if you would have the Kings Robe, you shall have the * garment of righ­teousnesse, not to cover your body with honour, but your persons with acceptance; And, if you would have the Kings chaine, you shall have the [...], Apoc. 19.8. chaine of grace, andVid. Answ. the chaine of salvation; And, if you would have the Kings Crowne, you shall have anCan. 1.10.5.9 immortall andRom 8 30. [...] 1 Pet. 5.4 incorruptible Crowne of glory; Nay, you shall beRev 1 6. Kings and Priests unto God for ever.1 Pet. 2 9. A chosen generation, a royall Priesthood, a peculiar people; 2 Cor. 6.18. My very sonnes and daughters, saith the Lord Almighty. * This, yea this is the honour which shall be done to him, whom God delights to honour,Psal. 149.9. And such honour have all his Saints.

III. All those, and only those that honour God Point. III shall be honoured by him; Subjectum Honoris. And this takes in the [Page 34] condition of the text, and determines the subject upon whom God will bestow honour. [Honorantes me, [...]remelius Them, that honour mee.]

Them, i, e. [All them;] and again, Them, i. e. Quicun{que} Hono [...]ficaverit, Steph. Vata­blus. [on­ly them] that honour God, shall bee honoured by him; The one takes in the valleys, the basest and mea­nest, if they honour God; and The other shutts out the mountaines, the greatest and the highest, if they doe not honour him.Tantùm glorificantes. Septuag [...]. It is as antient, as the anti­ent of dayes, that God is not [...], a respe­cter of persons; It is not Dives at the table, but La­zarus at the gate, that God honours, and by that one Parable you may easily guesse what might be sayd on upon this point: The course of honour (tho­rowout the Scripture) keepes touch with this Rule and Line of honour; God takes some from theIudg. 6.11. threshing floore, and some fromPs 78 70. the sheep-fold, & some from theIob 42.12. dunghill, to fit with Princes, yea, to be Princes among the people. [He raiseth up the poore out of the dust, and lifteth up the needie out of the dunghill, (when they honour God) that he may set them with Princes, Psa. 113.7, 8. And on the other hand,Dan 4.33. God throwes downe others from their Principalities and Dominions, and great dignities, and turnes them out to graze with Oxen, because they have not honoured him.

God must have the condition, though he does not stand in need of your honour, or he will not honour you; And woe be to that man (though all the world honour him) whom God denyes to honour: I need not add words to aggravate the case of that man: [He loseth more then honour, whom God denyes to [Page 35] honour.] But, if you be in the subject of the pro­position (among them that honour God) you are sure of your share in the predicate, God will honour you, because it is a proposition of eternall truth. [Those that honour me, will I honour,] and this brings us into the fourth point.

IV. God is graciously forward, and under strong Point. IV engagements to honour those that honour him.Certitud [...] Ho­noris. This [I will] shewes the freeness of Gods heart, to honour all those that honour him; and this [I will] shewes the certaintie of that honour which shall be done to them that honour God; It is Gods pro­mise, and therefore free; It is Gods principle, and therefore certaine.

It is a notable observation, that would not bee lost; If we compare the first member of the Text with the latter, you may find an excellent varietie in Gods manner of speaking. When God speakes of the contempt, that shall be rendred to those, that contemne God, God speakes it in the person of o­thers [They shall be contemned.] But when hee speakes of the honour that shall bee done to them, that honour him, God grants out the patent in his owne name [J will honour.]In priori membr [...] loquitur Deus de se a­ctivè [glorifi­cab [...] eum] tan­quam de propri [...] gloriae largitore; In posteri [...]ri non item. Francisc. de Mendoc. God is swift and free, and forward to reward, and to bestow honour upon them that honour him, and thereforeOperatur glo­riam paenam relinquit Am­bros. owns that to himselfe, but very loath and slow to punish, or to returne contempt with contempt, and therefore leaves that to others.

Though God be (in a safe sence)Quamvis u­tra{que} facultas tam punic [...]di, quam bene faci­endi sit a Deo ta­men hanc, non illam sibi at­tribuit quasi de unâ potiús quàm de aliā glorietur. the Author of both, yet God attributes the one rather to him­selfe, then the other, because he glories in Grace above Justice.

He that knowes any thing of God, can not but know this of him, that it is against his divine Na­ture, that God should bee behind hand with the creature for any service of honour, that hath heen done unto his great Name. If the King of Persia cannot read his princely Annals, but as hee finds a piece of service recorded, demands presently, What honour and dignity hath bin done for this, Hest. 6.1, 2, 3. Can it ever enter into the thoughts of the creature, that the King of Kings [who hath his booke of remembrance written before him, Mala [...]h. 3.16. for them that feare him, and that thinke upon his Name,] should ever forget to honour them, that honour him? God may as well forget himselfe, or his owne honour, as forget to honour them that honour him.

The great God, whom you serve, is a bountifull God, and therefore a plentifull rewarder of those that seeke him; Yea, he isLuke 6.35. kind to the unkind, and to the evill, and therefore much more to his owne children,. Yea,Math. 10.42. he will reward a cupp of cold wa­ter, and therefore much more your Honours and, e­states and lives, and liberties layd out for him, or denyed for him, and for his great Name; Yea, hee will reward them that are but [bruta instrumenta] But brute instruments of his will and providence, such as are imployed secretly by him for the bring­ing about of his owne purposes and decrees, and have no respect at all to God in what they doe, but to their owne ends, and their owne lusts, and yet such shall not goe without their reward. Jehu shall have the Kingdome for destroying Ahab, and the whole Land of Egypt is given to Nebucadnezzar [Page 37] King of Babylon. [As the wages for his army,] and for his labour wherewith he serv'd against Tyrus, be­cause they wrought for mee, saith the Lord God, Ezek. 29.18.19, &c. Jehu, and Nebucadnezar weare but brute instruments to worke Gods purpo­ses and decrees against Tyrus, and against Ahab, and yet God rewards the instrument though there was no intention in the agent to serve God. And there­fore how much more will God reward them with full measure, heap't on, prest downe, and running o­ver, that offer themselves willingly to the worke of the Lord?

Again. The God, whom you serve is the God of Justice, and therefore he can not be unrighteous, that he should forget your worke and labour of love for his great Name: Heb. 6.10.Heb. 6.10. God may as well cease to be, as cease to be just, and therefore if God be just he must returne honour for honour. Gods ho­nour is dearer to himselfe, then your honours can be to you; And therefore be confident, he will not loose his owne honour [The honour of his Justice] in suffering you to goe without that honour, which his zeale shall performe to them, that honour him; even the zeale, that he beares to his owne Name.

And yet again; That noble Lord, whom you serve is free and faithfull; According to the tener of his goodnesse. * He is become a voluntary debitor to every servant in a debt of honour, for a loane of honour. And according to the tenor of his faith­fulnesse in making himselfe by promise a debitor, he must undoubtedly performe what he hath promi­sed; Though there be no worthines in the service, [Page 38] that you can doe, yet for the promise, which God himselfe hath made he must honour them, that ho­nour him.

Doe but read over the records of Abraham, and Ioseph, and Moses, and Samuel, and Daniel, and the three children, and tell me whether they found not according to this rule of honour [honour for honour] honour in the prison as well as the pallace, in the denn and dungeon as well as the Kingdome; among friends, among neighbours, among enemyes, finding favour both with God and man.

You thinke the publike faith is good security; and I thinke the faith of Heaven is better then all the security in the world; And that you have, as strong as the promise of God can make it, for, he hath say'd it, nay he hath sworne it, soVivo [...]go dicit Dominus, &c. Franscisc de Mendoc. in loc. some interpre­ters add [them that honour me, I will honour.]

§. 14. An objection that seemes to strangle the poynt, im­prov'd to strengthen it. Object. There is but one easye exception, that seemes to crosse this generall rule; But it will add a farther varnish to the poynt, or I would not name it: It may happily struggle in the thoughts of some, how can this be Gods principle, and promise, and rule of honour [to honour them, that honour him] when we find by dayly experience, that [Ps. 12.8. the vi­lest men are exalted; and those, that honour God most are mostly despised?] If any be madePs. 69.12. the Song of the drunkards it is such as David; or if there be a­ny that are made1 Cor. 4.9. [...] ver. 9. a Theature unto the world, and to Angels and men it is such as Paul; If any be [...] ver. 12. [...]. re­viled, [...] persecuted, [...]. defamed, and made as the [...], ver. 13. filth of the world and the * of sc [...]wring of all things, It is such as Paul too; And can all this be Honour for Honour?

Resp. There is nothing that setts off the point more then this Objection. 1. As we say of some [their Glory is their shame] so of these [their shame, is their glory.] Jt is a blessed thing to be despised for God. Blessed are yee (says Christ) when men shall re­vile you, and persecute you, and say all maner of e­vill against you falsly for my sake, Math. 5.11.12.

It is neither Honour nor Blessednesse (simply considered in it selfe) to be reviled or persecuted; But yet if you take in all, [to be despised by those that are bad, because you are good; or to be hated by those that hate God, because you love him, and stand for his name] it is the greatest honour in the world;2 Sam. 6.1 [...], 20. David was never more honoured then when Michal despis'd him in hir heart, for his leaping and dancing before the Lord [Ver. 21. it was before the Lord (says David) andVer. 22. if this be to be vile, I will be yet more vile then thus; And of the maid-servants, which thou hast spoken of, of them shall I be had in honour. But secondly the text says not, that [men] shall honour you, but [I will honour you;] And truly as it is but the shadow of honour to be honour'd by men, if God contemne, so it isLa [...]dari à lau­dat [...] ea dem [...] est vera laus. honour sufficient, to be honour'd by God, though all the men in the world should despise you. God knows, you will have hard measure from the world in all the service you doe for him, and therefore God makes this the reward, that [he will honour you;] I add but this; Others can not, if God will not; But if God will, others shall whether they will or no.

You have the Doctrine of the text briefly ex­plained; I can but hint the application. § 15. The text ap­plyed.

And so I resolve the text again into

• the duty. &
• the motive.

The duty is implicite [to honour God.]

1. As a duty.The motive is explicite [God will honour.]

1.Convinced. If you take up the duty implyed [God will and must be honour'd [Malach. 1.6. There is all the equity that can be in it. It is the duty of the creature as a crea­ture, and of a Christian, as a Christian, and of a Saint as a Saint to honour God. [Rev. 4 11. If I be a Father where's mine honour?] The law ofTitus. 2.14. Creation, the law of Redemption, the law of Election, the law of Providence constraines us unto this Homage.

ButEph. 4.1. how will God be honourd?

First in the2. directed. heart, and then with theProv. 13.26. tongue and then by theMath. 25.8. hands [as the Instruments by which God will be honourd.]

In every relation, in every condition, in every calling [as the way in which God will be honour'd.]

In hisPs. 24 4.26 6. Children, in hisMath. 25 40. Ministers, in his1. Timoth. 5.17. Word, in hisEccl. 4.17. Works, in hisJoh. 26.24. Wonders, [As the subject on which God must bee honour'd.] But I must wave all.Ps. 150.1.2.

II. As a motive.The Motive is as pressing, as the duty is necessa­rie [I will honour you.]

• 1. Here's honour for honour.
• 2. Here's a God to honour you.
• 3. Here's a God, that will honour all, that honour him.
• 4. Here's a God, that will honour none but them, that honour him.

I have but one motion to make to your Honours, § 1 [...]. One motion to the Lords of Parliament. and I have done: I must not flatter you, I dare not flatter you; But yet I dare say this, that your Ho­nours have honoured God in your generation. My motion is but modest and honest, [That your Honours would goe on to honour him.]

1. Your Honours have tooke downe the old frame, Branch. 1 Ah! let not Christ wait long for his owne govern­ment. Why should the Master stand so long knocking at the doore, when the servants are resolved, and that [upon Covenant] to let him in? Oh! re­member the grones, and sighes, and cryes of those honest petitioners, who have groand and sighed, and wept for your Honours, and bee honest to performe what you have promised to God and them.

I professe (my Lords) I am neither for Paul, nor Apollos, nor Cephas, nor Christ, till I know what Paul and Apollos, and Cephas are for, and what those, that say they are for Christ, can say for him. But I could wish (my Lords) that wee had the patterne that every man might consult with the Mount, which of the two is Christs government. The child is christned (for ought I see) before it is borne, and we have the names before the things.

Thus farre (my Lords) I presume upon the grant of your owne hearts, that (since the cessation of the keys) there hath been more disorder in the Church of Christ, then when the keys were in a wi­thering hand; I thinke experience hath taught us all roundly by this time [better a tyrannie then no go­vernment.] In some Congregations no Sacraments, [Page 42] in other Congregations bloody Sacraments, God blasphemed, Christ unchristed, the Law outlawd, the children of your own loynes robbed of the honour and discent of Baptisme; And Women (my Lords) that have got the Gowne as well as the Tippet; And how many more disorders in the Church (even in this City) under your Honours kenn, and all for want of government. Let me add but one sad con­sideration; There hath bin much blood spilt in the field by this unnaturall warre, but I thinke I may safely speake it, that there hath bin more blood spilt in the Church, by the Errors and Here­sies, that have poyson'd the pure waters of the San­ctuarie, then all the other comes too; Wee have bin but anckle-deepe in the one (in comparison only, I speake it, for otherwise wee have bin up to the chinn) but, wee have bin knee-deepe in the other, And give me favour to tell you, that one dropp of that blood, which hath bin spilt in the Church, is worth all the blood, that runns in all the veines of England.

2. You have honour'd God in topping the Pop­pyes [the pride and insolencie of the swelling Clergie.] But let not the faithfull Ministers of Jesus Christ,1. Tim 5.17. [...] goe without their double honour. It is Gods rule in the Text [to honour them, that ho­nour him,] and therefore it must be your Rule [to honour them, that honour God.] Now the honour that God hath conferr'd upon those, that are faith­full in the Ministrie, is [double honour] an honou­rable respect, and anStipendia Ho­noraria. Anno­tat. in bibl. fo­lio. honourable maintenance; [Page 43] Reverentia & Alimonia. Am­bros. Officium ac sub­fidium Beza. [...]. Th [...]ophil. cum Chrysost. Item, Estius & Cornelius a Lapide. Nec impugnat Calvinus.So the most Interpreters, both Greeke and La­tin; Antient and Moderne, Protestant and Pa­pists (that I have had time to consult with) agree together.

Or (if you will) double honour i. e.Sed probabili­us judicat hic fieri comparatio­nem inter Vidu­as & Presbyte­ros. Compara­tively, or in respect of that honour, which hee had before granted to Widowes; [Honour widows, that are widows indeed, v. 2.] But let the Elders, that rule well, be counted worthy of double honour. u. 17. Now, the honour that was done to Widows, was their honourable maintenance, being received into the publick faith of the Church [Vid. Calv. in 3 ver. ut ex publico alerentur] and therefore in this sence too; there is not only the honour of maintenance due to the Mi­nistrie, but a double honour of maintenance above others.

Or yet thirdly [ [...]. Theo­philact. Duplex i. e. multiplex.] Dou­ble honour; i. e.Duplex He­braeis dicitur, multum & Ca­piosum. Estius & Cornel. à Lapid. a liberall and bountifull main­tenance; And so it is an eligant Hebraisme, as Isai. 1.2. [Jerusalem hath received double for her sinns.] and Jer. 17.18. [Destroy them with dou­ble destruction] take it in what sence you will. Thus farr the Apostle hath explain'd himselfe, that God hath given this grant of honour to all those that labour in the Gospell, that they must live upon the Gospell; And the Text sayes in the verse following, that they are as worthy of it, Ver. 8. as the Labourer is of his reward; or as the Ox is to share of the Corne that he treadeth out.

It is an hard case, that the Ministers of the Gospell should be driven to pleade for their owne [Page 44] dues, when they should be giving of God his due, and the people theirs. But there is a necessitie lies upon us, (not only for our owne sakes) but for your sakes, that this part of the Gospell be preached; I think it may be safely spoken, that there was never more corne trod out in England, and yet the mouth of the Ox never so straight muzzel'd, as it is (at this day) in most places.

I find, that it hath binVid. Reverend Doctor Staughten his Sermon upon 1 Sam. 2.30. formerly spoken of some in the City, That their manner is to deale with their Ministers, as Carryers with their Horses [to lay heavy burthens upon them, and then to hang bells about their necks.] They shall have hard-worke, and great commendations, but easie com­mons; be applauded for excellent Ministers, have good words, but slight wages. I hope it is better with the City now; But I am sure it is bad enough in the Countrey, where in many places they have a greedy project to allow the Ox nothing; but the straw for treading of the Corne, and so much straw as themselves please.

My Lords, wee know you would have a lear­ned Ministrie, but it is impossible for Learning ever to flourish without maintenance; You may as well set Carpenters to build without tooles, as send forth Ministers without their Parchments.

Wee plead not (my Lords) for our backs and for our bellyes, but for good bookes, and fur­nisht braines; There are some that will seduce upon cheaper tearmes, but there must bee an ho­nest provision made, that every Minister may have [Page 45] a good Librarie, or else the Land is like to have but an ignorant Ministrie, and a perishing people.

Againe (my Lords) wee know that you would have a gracious people [to feare God, and honour the King, and obey your Honours;] But it is sufficiently knowne, that a base Ministrie can ne­ver doe good upon the people. The generall pride of man is such, that povertie is enough to bring a man into contempt, though he be never so faithfull; And if the Minister be once had in contempt, the offering of the Lord will be abhorr'd also.

I would not offend your Honours, but I must not offend God, by with-holding any thing that should be spoken upon this point. The whole Land is de­filed with sacriledge, with the spoyles of the Church, with the spoyles of God; AndRead W. Cra­shawes Epistle to Master Per­kins his second Treatise of t [...]e duties and dig­n ties of Mi­nisters. And compare it w th master Stock on Ma­lac. p 219. a great part of the Church robbed and deprived of a painfull Ministrie, because there is not Honey e­nough in many Hives to feed a Droane?

Oh that this may be call'd The Parliament that restored Impropriations! It is your Honour that you will be call'd the Parliament that hath crushed the pride of the swelling Clergie, and it will be your double honour, if you restore the honour, the double honour, that is due to the faithfull Mi­strie.

3. Your Honours have turn'd the Droane out of Branch. 3 the Hive. and cashier'd the scandalous sonns of Ely from the Priesthood; But I beseech your Ho­nours, let those in the Ministrie (who have suf­fer'd only for conscience sake) be remembred when [Page 46] the Land is settled in peace; And in the meane time, let not Vzzah be sufferd to touch the Arke, nor the Generation of Nadab continue in their presumptions to offer up their strange fiers.

4. You have bin all this while Reforming a­broad, I beseech your Honours to remember home. You would not have swearers nor drunkards, nor scandalous persons to come unto Gods table; Oh let them not waite at your Honours table. You have a new-moulded Army, and you would have a new-moulded Church; I beseech your Honours to thinke of Joshuah, that you may have a new-moulded familie [I and my house will serve the Lord.] But I have bin too bold with your Honours, I have done.