do so.

But those whom he employs in matters of highest trust and importance to his affairs, whom he places in the nearest degree to himself, (seats even in his own throne, on his own tribunal,) whom he feeds plentifully and daintily, maintains in a handsome garb, allows largely, as their deportment doth much reflect on their lord's esteem, as they are highly capable of advancing his repute; so all the rules of ingenuity and gratitude, all the laws of justice and equity do oblige them earnestly to endeavor it. And it is indeed no less their concernment to For if there be disorders prejudicial to the master's honor and interest frequently committed in the family, it is those servants must be responsible; if due order be there kept to his glory and advantage, they shall chiefly be commended, and peculiarly hear the euge, bone serve: they must be loaded with other men's faults, or crowned for other men's virtues, as their behavior hath respectively contributed to them. Those universal rules of equity, proposed in the gospel, will, in God's reckoning with and requiting men, be punctually observed: 'to whomsoever much is given, of him much shall be required;' answerable to the improvement of what is delivered in trust shall the acceptance be.

I have insisted somewhat more largely on this point, because our text hath a particular aspect thereon; the words being uttered on occasion of Eli, then judge in Israel, his not using authority to these purposes; his forbearing to redress a grievous abuse, committed by his own sous, to the disservice and dishonor of God. Whence to persons of his rank is this law especially directed; on them is this duty chiefly incumbent; on them assuredly, (as sure as God is true,) if they will observe the duty, the reward shall be conferred. God will certainly not only preserve the honor they have already, but will accumulate more honors on them,

These are general truths; the particular application of them is ours. God, I pray, vouchsafe his grace and blessing, that it may be made to our benefit and comfort.

III. I should now show why the duty is required of us, or how reasonable it is. I must not (and the matter is so palpable that I need not) spend many words on that. God surely

doth not exact honor from us because he needs it, because he is the better for it, because he, for itself, delights therein. For (beside that he cannot want any thing without himself, that he cannot any wise need mortal breath to praise him,* or hands of flesh to serve him, who hath millions of better creatures than we absolutely at his devotion, and can with a word create millions of millions more fitter than we to honor him) the best estimation we can have of him is much below him ; the best expression we can make is very unworthy of him. He is infinitely excellent, beyond what we can imagine or declare his name is exalted above all blessing and praise; his glory is above the earth and heaven.' So that all our endeavors to honor him are, in comparison to what is due, but defects, and in a manner disparagements to him. It is only then (which should affect our ingenuity to consider) his pure goodness that moves him, for our benefit and advantage, to demand it of us.

1. For that to honor God is the most proper work of reason; that for which primarily we were designed and framed; (for as other things were made to afford the matter and occasion, so man was designed to exercise the act of glorifying God:) whence the performance thereof doth preserve and perfect our nature; to neglect it being unnatural and mon

strous.

2. For that also it is a most pleasant duty. He is not a man, (hath lost all natural ingenuity and humanity,) who doth not delight to make some returns thither, where he hath found much good will, whence he hath felt great kindness. Since then all the good we have, we have received from God's favor, it cannot but be very pleasant to render somewhat of requital, as it were, unto him; and we can render no other but this. We cannot make God more rich, more joyful, more happy than he is all that we can do is, to express our reverence toward him.

3. For that likewise our honoring God disposes us to the imitation of him, (for what we do reverence we would resemble,)

̓Ακήρατος γὰρ αὐτοῦ ἡ οὐσία καὶ ἀνενδεὴς οὖσα, οὐδενὸς ἑτέρου προσδεῖται· oi dè aivoûvres autòv λaμπpóтepoi vívovтai.—Chrysost. in Psal. cxliv. et vide in Psal. ciii.

BAR.

VOL. I.

E

that is, to the doing those things wherein our chief perfection and happiness consists, whence our best content and joy doth spring.

4. In fine, for that the practice of this duty is most profitable and beneficial to us; unto it by an eternal rule of justice our final welfare and prosperity being annexed: whence God hath declared it to be the way and condition of our attaining that thing which we so like and prize, honor to ourselves; the which by promise he hath engaged himself to confer on those who honor him. And,

IV. This promise he makes good several ways: some of them I shall briefly suggest.

1. The honoring God is of itself an honorable thing; the employment which ennobles heaven itself, wherein the highest angels do rejoice and glory. It is the greatest honor of a servant to bring credit to his master, of a subject to spread his prince's renown, and (on grounds vastly more obliging) of a creature to glorify his Maker: that we may do so is an honor we should be glad, may be proud of.

2. By honoring God we are immediately instated in great honor; we enter into most noble relations, acquire most illustrious titles, enjoy most glorious privileges; we become the friends and favorites of heaven, are adopted into God's family, and are styled his children; do obtain a free access unto him, a sure protection under him, a ready assistance from him in all our needs. And what honor can exceed, can equal this?

3. God hath so ordered it, that honor is naturally consequent on the honoring him. God hath made goodness a noble and a stately thing; hath impressed on it that beauty and majesty which commands an universal love and veneration, which strikes presently both a kindly and an awful respect into the minds of all men. The righteous is' (not only in himself, but in common esteem) more excellent than his neighbor.' Power may be dreaded, riches may be courted, wit and knowlege may be admired; but only goodness is truly esteemed and honored. Not only men of goodness and discre

Γίνου τοῦ πλησίον τιμιώτερος ἐκ τοῦ φανῆναι χρηστότερος, &c.-Naz. Orat. de Paup.

tion, but even the vulgar sort of men, (yea, as Plato hath well observed, the worst men) do pass this judgment, do prefer true goodness above all things.*

4. God, by his extraordinary providence, as there is reason and occasion, doth interpose so as to procure honor to them, to maintain and further their reputation who honor him. God ⚫ fashioneth the hearts of men :' the hearts of the greatest men are in his hand; he turneth them as the rivers of waters, whithersoever he will:' he consequently raiseth or depresseth us, as he pleases, in the judgments and affections of men. • When a man's ways please the Lord, he maketh even his enemies to be at peace with him,' saith the wise man; that is, he disposeth the most averse minds to love and honor him. No envy can supplant, no slander can deface the credit of such a person; since God hath taken it into his charge and care, since he hath said it, that he will bring forth his righteousness as the light, and his judgment as the noon day.' God also by secret methods, and undiscernible trains, ordereth all events, managing our thoughts and designs, our enterprises and actions so, that the result of them shall be matter of benefit, comfort, and reputation, or of disaster, regret, and disgrace, as he thinks good. Victory and success he absolutely disposeth of, and consequently of the honor that follows them; and they do usually attend the honors of God: for, as it is in the Psalm, a good success have they who keep his commandments.' Many are the instances of persons, (such as Abraham, Joseph, Moses, David, Job, and Daniel,) who, for their signal honoring of God, from a base and obscure, or from an afflicted and forlorn condition, have, in ways strange and wonderful, been advanced to eminent dignity, have been rendered most illustrious, by the providence of him, who raiseth the poor out of the dust, and lifteth the beggar out of the dunghill,

Is gloria maxime excellit, qui virtute plurimum præstat.-Cic. Κατ' ἀλήθειαν ὁ ἀγαθὸς μόνος τιμητός.—Arist. Eth. iv. 3.

Adeo gratiosa virtus est, ut insitum sit etiam malis probare meliora. Sen. de Benef. iv. 17.

Θεῖόν τι καὶ εὔστοχόν ἐστι καὶ τοῖς κακοῖς· ὥστε πάμπολλοι τῶν σφόδρα και κῶν εὖ τοῖς λόγοις καὶ ταῖς δόξαις διαιροῦνται τοὺς ἀμείνους τῶν ἀνθρώπων, καὶ TOÙs Xelpous.-Plat. de Repub. xii.

to set them among princes, and to make them inherit the throne of glory.' He doth it in an evident manner and eminent degree, to some; he doth it in a convenient way, and competent measure, to all that honor him.

5. Whereas men are naturally inclined to bear much regard to the judgment of posterity concerning them, are desirous to leave a good name behind them, and to have their memory retained in esteem: God so disposes things, that the memory of the just shall be blessed;' that his righteousness shall be had in everlasting remembrance;' that his light shall rejoice,' (or burn clearly and pleasantly, even when his life is put out here.) No spices can so embalm a man, no monument can so preserve his name and memory, as a pious conversation, whereby God hath been honored and men benefited.* The fame of such a person is, in the best judgments, far more precious and truly glorious than is the fame of those who have excelled in any other deeds or qualities. For what sober man doth not in his thoughts afford a more high and hearty respect to those poor fishermen, who by their heroical activity and patience did honor God in the propagation of his heavenly truth, than to all those Hectors in chivalry, those conquerors and achievers of mighty exploits, (those Alexanders and Cæsars,) who have been renowned for doing things which seemed great, rather than for performing what was truly good? To the honor of those excellent poor men, conspicuous monuments have been erected every where ; anniversary memorials of their names and virtues are celebrated; they are never mentioned or thought of without respect; their commendations are interwoven with the praises of their great Lord and Maker, whom they honored.+

6. Lastly, to those who honor God here, God hath reserved an honor infinitely great and excellent, in comparison whereto all honors here are but dreams, the loudest acclamations of mortal men are but empty sounds, the brightest glories of this

· Ανάγκη, ὡς ἔοικε, μέλειν ἡμῖν καὶ τοῦ ἔπειτα χρόνου· ἐπειδὴ καὶ τυγχάνουσι κατά τινα φύσιν, οἱ μὲν ἀνδραποδωδέστατοι, οὐδὲν φροντίζοντες αὐτοῦ· οἱ δ ̓ ἐπιεικέστατοι, πᾶν ποιοῦντες ὅπως ἂν εἰς τὸν ἔπειτα χρόνον εὖ ἀκούωσιν. Plat. Epist. ii.

+ Τῶν δὲ δούλων τοῦ Χριστοῦ καὶ τὰ σήματα λαμπρά, καὶ ἡμέραι καταφανεῖς, koptǹv tỷ oikovμérŋ moiûσai, &c.—Chrys. in 2 Cor. Or. 27.