Gods Paying Every Man in his Own Coin

A SERMON PREACHED at the monthly Fast, July 30. 1645. before the Honorable House of COMMONS.

GOD having laid a law upon us all to do our uttermost to advance his honor; to make it the better observed, hath made promise of reward to them that keep it, and to them that do not hath threatened 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 duty, because he wants a suitable motive to excite him to it.

Among all arguments for this purpose, I find none more potent upon ingenuous and free spirits, then hope of honor, nothing so powerfully dissuading the contrary, as fear of shame: Yea almost among all men, what is there in their several businesses and undertakings more regardfully looked upon then shame and honor? so that I being this day to urge with all my might the honoring of God, and being to preach to you, to you, most honored Worthies, no doubt a company of free and noble spirits, what more suitable 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 honor, by both the former Arguments? for so the Text, Them that honor me I will honor, 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 preached them. The occasion was briefly this. The sons of Eli the Priest, were also sons 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 restrained them; Whereupon, God takes the sin of the sons, and the indulgence of the Father so heinously, as that he sends a Prophet to Eli with this message, That inasmuch as his two sons had so much dishonored their holy Priesthood, doing things so altogether unbeseeming such an Office; and he, their easy Father, although armed 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 avenged, and would cast them out from that honor of Priesthood, which they, while enjoyed had so much dishonored. And lest the Lord in this threatening should be argued of unfaithfulness, having formerly promised to Aaron's house an everlasting Priesthood, the Prophet insinuates, that indeed the tenor of that same Promise was only, quamdiuse been gesserint, upon their good behavior only, and urges the supreme law, according to which all inferior grants are to be interpreted, in the words of the Text, Them that honor me I will honor, &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 Aaron's, and so to Eli's 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 honors and dishonors unto men: Or if you had rather, They are the rate, according to which every man may purchase to himself shame, or honor.

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

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

In each of these only, as we pass along, observe the changes. In the former, you have, first, God honored, and man honoring; and then, Man honored, and God honoring. 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 equal law of retribution, and assurance given, that God will pay every man in his own coin.

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

And them that despise me] 〈 in non-Latin alphabet 〉 . The root of this word is, 〈 in non-Latin alphabet 〉 , which signifies [to despise, neglect, abominate] And is diversely rendered by the Septuagint, sometimes by 〈 in non-Latin alphabet 〉 , [to esteem lightly] sometimes by 〈 in non-Latin alphabet 〉 [to deride] sometimes they use the word [dishonoring] sometimes the word [making nothing of] to express it by. It is here opposed to the former expression of [honoring] and therefore [to despise God] must needs signify [to set him at naught, or [to make light of him.]

Shall be lightly esteemed] 〈 in non-Latin alphabet 〉 . It is derived from 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , 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 honored of God] mentioned before. The sum 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 naught, 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 dispensing honors or dishonors to men, according as they regard, or disregard his honor; I observe this,

[Observ. 1] God is specially regardful of, and above all things tender of his own honor. 'It is a clear case, God would not have the esteem of men be measured by that respect, which themselves have to God's honor, if above all things God had not regard to his own honor.

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

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

Thirdly, From the manner of God's dispensing reproach and honor.

[Observ. 3] According as any endeavor the honor, or dishonor of God, so shall they be honored, or made light of by him.

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

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 anything 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 will part with his only begotten son; he will give his holy Spirit, his grace he will give away; he will part with heaven and happiness; yea, he will 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 honor; he loves his creature, I, but he is jealous of his honor, the strongest passion of all other is conversant about his honor.

And no marvel, for this honor and glory 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 God's glory only be weighed against them, and that weight of glory pertaining to God, will quickly show the glory of all the creature to be light and vanity.

Besides, this honor 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 by the might of my power, and for the honor of my Majesty? For his honor it was that he made the world, and when this is denied him, by a deluge he again destroys the world.

[Use 1] Is this so, is God indeed so tender of his own honor? Then certainly God cannot be well pleased with Idolaters or proud persons: the Idolater he cannot away with, as giving the honor due to God unto another: the proud person, because he takes it all unto himself: the Idolater dishonors 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 honor, and they altogether regardless of it.

[Use 2] Again, Is God above all things tender of his own honor? then cannot he endure the prostituting his honor, to any end besides itself, much less to any base end. Accordingly, to prostitute Religion, from whence God hath most honor, either to gain, or peace, or any such like carnal end, cannot but be displeasing to God: and therefore should we of this Kingdom be so enamored 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 capital Delinquents of the Kingdom, God would assuredly never be pleased with such a peace: God hath made his honor our end only, we do infinitely abase it, when we make it a means to serve our ends.

[Use 3] Again, Let none therefore presume so far upon the favor and indulgence of God, as thereupon to take the boldness to dishonor him: God may love them well, but his honor better; such as have been dearest to him, have paid for it when they have dishonored him: yea, so passionately is God affected to his own honor, as that, although we were the signet of his right hand, he would cast us aside, rather then that by us his honor should be diminished.

[Observ. 2] Look what honor or dishonor befalls any, 'tis God that is the great disposer of it.

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

'It is 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 dishonor and reproach are) we are told in Job, do not spring out of the dust, they happen not by chance: and as not dishonor; so nor doth honor spring from the dust neither: and though 'tis true the Scripture sometime mentions the laying our honor in the dust, it no where says it first arises out of it.

'It is then the same great Potter, that formeth vessels of honor and dishonor for the future life, who also makes the vessels of honor and dishonor 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 honor and dishonor? Did chance or fortune, as they call it, dispose them, it would be a blind disposal 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 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 honor happened to us of chance, who would in hope of honor be moved to virtuous action, when such action is as likely to be rewarded with shame, as honor? Or, who through fear of shame will be deter'd from wickedness, when that, notwithstanding he's every way as fair as any to be advanced to highest honors? 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 honor be that depends upon the fancy and humor of man, that to want it on such terms may seem as great a happiness as to enjoy it.

But now that God should have the ordering of them, what more equal? Who more meet to dispose of reward and punishment (which honor and dishonor are) then he that makes the law, upon the breaking or keeping whereof, reward or punishment are to be dispensed? 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 man's actions; so also is most just, to give to every man according to his works?

[Use 1] If this be so, in vain then do we court or Prince, or people for honors, 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 honor: but as for any real, weighty, abiding honor, he must say, as once the King of Israel to the woman, If the Lord thy God do not honor thee, how can I honor thee? They therefore mistake the way to honor, who to purchase it depart from us, going over to the enemy: alas! What do such do, but forsaking the living fountain of honor, dig unto themselves broken cisterns that will yield them none. 'It is true, the King is there, nevertheless, there is not the fountain of honor; for 'tis God that doth dispose unto the sons of men shame and honor: so that although it frequently comes to pass (as Solomon observes it did in his days) that every man seeks the Rulers favor, hoping that that being gained, they shall not fail to swim in happiness and honor; yet (as the same Solomon adds) every man's judgment is of the Lord; God will have the casting voice in every man's promotion; which is the same was cited out of the Psalm before, God is the Judge, he lifteth up one, and casteth down another.

[Use 2] Believe this same, let every of us resolve upon it, it is so; then, if honor 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 also, in the loss of honor, whither to go 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 honor or dishonor God, accordingly shall we be honored or slighted by him. Or, if you had rather, take the words of the Text,

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

In prosecution whereof, we shall inquire,

1. What it is to honor God, as also, what it is to despise, to dishonor God?

2. How it can with satisfaction be made appear to all of us, That accordingly as any do honor or dishonor God, accordingly they shall be honored or disesteemed by him?

In answer to the former [to honor 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 several glories, they all together could not add 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 less then nothing, and vanity. We indeed must be beholden to fellow creatures to honor 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 Sun, 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 swelled up no higher hereby, then we see the Ocean is, which, notwithstanding all the rivers running into it, is never the fuller.

To add then anything of dignity to God, this is not the Scriptures meaning, when it speaks of honoring God. It is not (I say) to bestow some worth upon God which he had not before; but rather to take notice of, and acknowledge that worth and excellency which was in him before. And therefore if the Scriptures be consulted, we shall find that to conceive weighty thoughts of God, believing him to be that great, that gracious, that just & holy God his word and works show him to be; to speak of him accordingly & readily, and without dispute to receive his commands, this is plainly to honor God. Thus God having promised Abraham a son, and he conceiving him able and faithful that had promised, and thereupon (mauger all the contradiction of flesh and blood) believing the performance, in so doing, is said to glorify God. In like manner when Achan is called upon to confess his sin, and so condemning himself, to justify the Lord; this in Scripture language is to glorify 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 or honoring God.

You see what it is to honor God, we next inquire what it is to dishonor him. And this is not to detract anything of substantial 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 coming up to that excellency of his, which everywhere shines forth: and further, when we speak sleightingly of him, as also make light of his commands, this is without all peradventure to dishonor 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 in Paul's account is to dishonor God. Likewise when we 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 tells us, That through breaking the Law, such an one dishonoreth God.

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

As for the later, I mean, the proving of the point. The point is so express Scripture, that 'tis needless 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 honor as from them, and therefore they above all the world were honored by him. Moses a man greatly honoring God as any, and was he not accordingly honored by him? Did not God set him a Prince over his people (for Moses was a King in Jeshurun) and did not he impress such high 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 people's idolizing of it, the body might do him more dishonor being dead, then it did him honor while it was alive. David may be another instance, a man wholly devoted to honor God: and did not God abundantly 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 honor be a stippery place, and those that are advanced to it do not long keep their standing, for man being in honor abideth not, yet because David to the last honors God, God to the last continues to honor him: He sets clear and unclouded; for, says the holy Ghost of him, He died in a good old age, full of days, and full of honor. Hezekiah had honored God in his life, and (says the Text) all Jerusalem and Judah came to do him honor at his death. One instance more, and 'tis of our Savior himself, all whose thought, life, business it was to honor God: and was it not requited, when God gives him a name alove every name? and therefore commits all judgment to him, to the intent, that all men might honor the Son, as they honor the Father.

Time would fail me to add modern instances of Princes, Soldiers, Scholars, who by their Swords, writings, lives, have honored God, and have accordingly been honored 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 honor from them both; and was it not as amply repay'd? As for him, who hath found a more honorable mention in the records of fame then he hath? Read 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, says 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 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, honoring God, whose memories (I doubt not) shall be honored, while we are a Nation.

And on the contrary, That those that have dishonored God, have been as much dishonored and slighted by him: Nebuchadnezzar is a famous instance, who endeavoring to swell into an equality with God (I will, says he, be like the most high, I will extol myself above the stars 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 deposed (as he was) into to the condition of a very beast. I could add Saul, another example, who dishonoring God in disobeying of him, and sparing Agag, and the fat Cattle, is therefore fain, even shamefully to beg of Samuel to honor him before the people, and not without much ado prevails with him. I intend you a taste only, not a surset of instances, else I could show you Idolaters, transforming the glorious God into the likeness of a beast, and God in requital transforming them into the nature of beasts; they, God into the likeness; them, God into the nature of beasts. Nor are there wanting of our own Nation, who having slighted and dishonored God, will therefore be infamous, and a scorn to all posterity.

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

On the other hand, how equal a thing is it, that those that sleight and dishonor God, should by him also be slighted and dishonored? 'tis but paying men in their own coin, the justest law of retribution that can be. Me thinks there's nothing more equal then if the Moon, (which borrows all her light of the Sun) shall notwithstanding eclipse and darken the Suns glory; the Sun should sometime withdraw, and leave her over to her own darkness. And that those vapors, which being lifted up from the low earth, should upon their exaltation go about to darken and allay that heat, and light that first raised them, should therefore be dissolved into showers, 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 honor them that honor him? This [Use 1] then discovers to us, whence it has come to pass that divers of low descent, and mean beginnings, have yet arrived to greatest eminencies in their lifetime, and dying, have left such precious memories behind them: It learns us whence Joseph, the most despised of all his brethren, is yet advanced so far above them: whence David, the youngest, and least promising of all the sons of Jesse, is yet prefer'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 honor to conflict with all the powers of Popish Rome, and overcome them: whence one of this Nation, of mean descent, born but a Blacksmiths son, attained, and that deservedly to greatest office in the Kingdom: 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 others is not the least reason, they were those that honored God, and therefore God is pleased to make them honored.

This discovers again, which is the high way to come [Use 2] to honor; why, if we honor God, God will retaliate upon us, and honor us. Indeed wealth, or flattery, or doing some baser office, may purchase perhaps titles for us: but what are these? A Baron, an Earl; a Marquess, they signify nothing, without some real worth annexed to them: Turn to the enemies party, relinquish your trust, be the foremost in storming Towns, or do but bring along with you the plunder and ruins of a Country, as Titles go nowadays: This is the way to procure Titles; all this while the only way to true honor, is to honor God.

This the ancient Romans (if I mistake not) had some sense of, and therefore made the way to Honors Temple thorough the Temple of Virtue, meaning hereby, there was no way to honor, but by virtue. And I doubt not but some of you have proved it by experience, that you had never arrived unto that just value, and esteem which now you have, had you not been regardful above all things of God's honor.

As ever therefore we would consult our honor; [Use 3] name, estimation, anything, be persuaded to honor God. Me thinks this Argument should prevail, for who is not moved with desire of name and honor? Omnes incenduntur ad studia gloriae. Herostratus adventures to burn that Temple, which in those days was one of the worlds wonders, for this reason only, that he might be famous and talked of. Solomon tells us, A good name is better then great riches; yea, he goes further, and tells us, it is better then precious ointment, and in those days what more precious then ointments; yea, experience tells us, to a free and ingenuous spirit 'tis dearer then life itself; and therefore to gain a name the bookish man will waste, and spin out himself in studies, he cares not how short his days are, so his memory be but lasting: And therefore, says one of them, 'It is all my study night and day that I may be famous. For honor the Soldier fights in the face of death, goes on upon the mouth of the Cannon: Like him in the Historian, who not spur'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 walls of the neighbor City, fighting in the midst of them. And if all of us do so naturally thirst after honor, let no one refuse the easy terms on which it is now offered; God will assuredly honor us, if we will be persuaded to regard his honor. Oh therefore let me press this same indifferently upon us all, to honor God. Be we persuaded everyone 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 thyself upon God by believing, and so honor God: so Abraham (as was shown ere while) by believing glorified God: Be holy in all manner of conversation, and so honor God: Holiness 'tis God's image, his picture; and wherein can you more honor any one, then in wearing their picture? Fear God, be zealous for God, and so honor him. And if thou comest with any black guilt before the Lord this day, confess, repent (as Joshua speaks to Achan) and so glorify God. And now in the present differences of the Kingdom, wherein the honor of God is so much concerned: Which of us but hath some talent or other, which, if employed, might bring some honor unto God? If thou hast a Sword, mayest fight for it; an estate, mayest 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 ways thou mayest pray for it.

And there is good reason I should press you to honor God; for is there anything dearer to God then his honor? Or should there be anything 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 anything, that we might honor God? Hath he not laid a law upon all the creatures, Sun, Moon, and Stars, to honor him, and they in their manner obey it? and shall man, who hath upon him the greatest engagements, and is best able to do it, shall he only of all the creatures not honor him? Doth God glorify and honor himself, yea, doth he infinitely desire glory, and shall it be withheld from him? When we court a man, we study what will please him; give the Lord glory, he cares for nothing else but glory. Doth God make it one of his ends to glorify us, and shall it not be ours to glorify God? Yea, will God abase himself so low, as to take honor 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 do it? Alas, consider how little honor he hath from the world, he is fain to get it, he is put to enter, and strain for it, they give him none, and shall we that profess ourselves his people give him none neither? Yea, and when the glorious Lord shall condescend so far, as to indent with them that are his vassals, and promise not to be wanting to honor us, if we shall be studious of his honor, and shall not all this together prevail with us to honor God?

But I must bring this nearer yet, and endeavor to persuade with you, the Worthies of your Country, to make it your business, yea, your Parliament business, to honor God. I have urged you hereunto, as Christians already: now, as you are Members of the supreme Council of the Kingdom, give me leave to press you, in this capacity, to make it your business to honor God.

Surely there are not greater matters committed to men, or wherein the honor of God is more deeply concerned, then those that you are daily conversant in: You have before you the war, 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 show the uttermost of your Wisdom, Goodness, Zeal, Diligence, and Faithfulness, what an income of honor will from all accrue to God? Hath now the Lord honored you with so noble employment? Oh be not you wanting to his honor in the managing of it: Oh for the honor of God, be you faithful, diligent, upright, zealous. Let every motion made among you, know no other terms from which, and unto which it tends, but God's honor. Oh, let those proceedings of your House be only to the Orders of it, which shall directly aim at God's honor. Let God's honor be among you, as Joseph in Pharaohs house, alone disposing and ordering all things: yea, and more absolute then he, Let none be greater in the throne neither. Honorable, Beloved, let this honor 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 God's honor might suffer no prejudice.

And sure you have reason thus to be studious of God's honor, I beseech you consider, Did not God advance you to the honor of Members in this present Parliament? And when you were little in your own eyes, mingled with the rest of your brethren, and but level with them, was it not God inclined the hearts of the people to choose you to this dignity, to be the repairers of breachers, and restorers of paths to dwell in? You might have lived and died obscure, having had no eminent stroke in all these greatest of businesses; had not God adopted you to this honor; and leaves this no engagement on you to honor God?

But further, as God hath honored each of you in calling you into this Parliament; so since your coming together, hath ever God honored 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 Popery, Tyrannie, Prelacy, and prospered in them? Have any fought so many battles, and won them? Any been endangered by so many cursed designs and plots, and scaped them? God sometime greatly honored 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 employed, not one, 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 endeavors should fail, to put a short (though much desired) end to this perpetual Parliament.

And is this all that God will do for you? and hath he already emptied on you all his store of honor? Or rather, if you go on to honor him, and make it your business to do 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 yourselves, 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 God's honor, accordingly will God set eminent and lasting marks of honor on you.

[Use.] Once more; Will God honor them that honor him? Oh be persuaded to imitate God, and do you so also. See you a man that makes it his business to honor God; Oh set a price on such an one, let such an one be the man whom the Parliament will honor. Good men will do so, it is the Character of the good man in the 15. Psal. 4. to honor such, God himself will honor such, and can you possibly write after a better copy?

Yea, and honor men, because God honors them. Surely God hath exceedingly honored some men of late, hath blessed them wonderfully, hath given them admirable success, and the enemy hath come down mightily before them; God in all this hath eminently honored them; now let no man think much to honor them also. Let no man say, as that Bishop did of Luther's 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 think of with any patience. Beloved, God will take it well that those that are his favorites should be ours too, and when he sets himself to honor any, it will be our wisdom not to show ourselves backward to honor them also.

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

[Use 1] Will God assuredly cast contempt and shame on those that shall adventure to dishonor him? Behold then this truth made good in your eyes this day! Behold (I say) persons of the highest rank amongst us deeply dishonoring God, and God following them with greatest dishonors. 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 used to hide their shame, and much ado there hath been, by turning over the blame of all our miseries upon evil Counselors, 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 dishonorable, under their own hand, as their own avowed acts, then any we have formerly fathered upon their bad Counselors. And what other reason hereof can we assign, but this, God's honor hath suffered exceedingly by them, and therefore are they fallen under all this dishonor.

[Use 2] Again, Are any of yourselves under a cloud? Are you suspected? Do you perceive yourselves less in the esteem of good men then heretofore, and are therefore pensive and dejected? Consider then, have you not abated unto God somewhat of that honor you have formerly given him? I charge no man; only think with yourselves, are you not departed from what you sometimes were? Are you not taken off from that forwardness for God, and that faithfulness to your Country you have formerly (at leastwaies) made a show 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 dishonored.

[Use 3] Further, It shows the folly of them that shall once hope to hide their own shame, by attempting anything to God's dishonor. David did so, who to cover the shame of his adultery, first makes Uriah drunk, and when that design fails, afterward murders him; but what got he by it, but a world of more dishonor? It is many times a remedy worse then the disease; and fares with such as with a man slipped into a bogg or quagmire, who endeavoring 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?

[Use 4] Once more, Will God pour shame on them that do dishonor him? Do you so too, and when you see any setting God in his ways at naught, let such an one be set at naught by you also. As 'tis the good man's character to honor them that fear the Lord (as we say before) so likewise (says the same Psalmist) is it to despise such vile persons as do dishonor him. And should you do otherways, and heap your honors 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 honor the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. God takes it well from you, when you honor them that honor him; but when you countenance and favor those who despise the Lord, what greater affront can be done to him?

[Use 5] And will God indeed pour shame on those that do him dishonor? Oh, let it prevail with all of us, as ever we would not consult perpetual reproach unto ourselves and names, at no hand to dishonor God. Let no man that any whit regards his fame and estimation do it. If we of the ministry do it, think but what became of those that went before us; what tribe of men, (notwithstanding their late greatness) 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 dishonoring God?

If you of the soldiery do it, who profess yourselves the servants of honor more then any, you will miss of it: experience shows men blasted and infamous that dishonor God, you will be laid aside, you will die inglorious, if you dishonor 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 General of the Armado in 88. that being so foyld, he did not make himself away: they wondered much how he could overlive so much dishonor.

And shall not this prevail on you (most honored Worthies) Oh do not you dishonor God. Oh be there none among your number a drunkard, a swearer, an unclean liver, a scorner of the ways of God, or any such like profane and vile person: especially, as you are Members of that great and noble body, be it far 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 blood 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 honor. But above all, as a Parliament do not dishonor God. I know not that yet you have, I beseech you at no hand begin now: you will do so, if you establish any wickedness by a law: God will be dishonor'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 served your turn of it, and it's most sincere professors, shall then endeavor fairly to discharge yourselves 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 blood to recover them.

Oh! do not you dishonor God: the chiefest among us have not scaped contempt and infamy, they presuming to despise and dishonor God. I appeal to you (Honorable, Beloved) when the Cabinet-council was made public; for now upon the reading of the Cabinet letters, who of us is not of the Cabinet-council? (I say) I appeal to you, was Majesty itself on that day a sacred thing among the people, or rather, the highest among them daring to dishonor God, what honor 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, loss they have sustained, are counted even by him that first employed them, a MVNGREL PARLIAMENT.

And therefore to draw to a conclusion: Would you not be the scorn of men, a public infamy, for God can pour contempt on Parliaments, as well as Princes? Oh do not then dishonor God, not as Christians, not as Parliament men; but above all, not as a Parliament dishonor God. But on the contrary, make but his honor your business; let this only contention be among you, who shall bring God most honor, and so expect more honor, more successes, greater and greater glory to be daily added to you: expect, that when the names of them that have betrayed their Country, shall either be forgotten and lost, or to their shame and infamy remembered, 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 honor, good men will make up that want, they, you have seen, will be sure to honor you, God will not fail to honor you; Himself assures you so much in the Text, Them that honor me I will honor; and them that despise me shall be lightly esteemed.