ment of human society. For did not some | is an effect of unreasonable haughtiness;
love of honour glow in men's breasts, were representing the love of honour (rightly
that noble spark quite extinct, few men grounded and duly moderated) not only
probably would study for honourable qua- as the parent and guardian (as productive
lities, or perform laudable deeds; there and preservative) of other virtues, but as
would be nothing to keep some men within a virtue itself, of no small magnitude and
bounds of modesty and decency, to deter lustre in the constellation of virtues, the
them from doing odious and ugly things: virtue of generosity. A virtue, which,
men, not caring what others thought of next to the spirit of true religion (next
them, would not regard what they did to a hearty reverence toward the supreme
themselves;* a barbarous sloth, or brutish blessed Goodness, and that holy charity
stupidity, would overspread the world, toward men, which springeth thence), doth
withdrawing from common life most of its lift a man up nearest to heaven; doth raise
ornaments, much of its convenience; men his mind above the sordid desires, the sorry
generally would, if not altogether shun cares, the fond humours, the perverse and
society, yet at least decline the cares and froward passions, with which men com-
burdens requisite to the promoting its wel- monly are possessed and acted: that vir-
fare, for the sustaining which, usually the tue, which inflames a man with courage,
chief encouragement, the main recompense, so that he dares perform what reason and
is this of honour. That men, therefore, have duty require of him, that he disdains to do
so tender and delicate a sense of their re- what is bad or base; which inspires him
putation (so that touching it is like prick- with sincerity, that he values his honesty
ing a nerve, as soon felt, and as smartly before all other interests and respects, that
offensive), is an excellent provision in na- he abhors to wrong or deceive, to flatter
ture; in regard whereto honour may pass or abuse any man, that he cannot endure
among the bona naturalia, as a good ne- to seem otherwise than he is, to speak other-
cessary for the satisfaction of nature, and wise than he means, to act otherwise than
for securing the accomplishment of its best he promises and professes; which endows
designs.
him with courtesy, that he is ready to yield
every man his due respect, to afford any
man what help and succour he is able; that
virtue, which renders a man upright in all
his dealings, and correspondent to all his
obligations; a loyal subject to his prince,
and a true lover of his country, a candid
judge of persons and things, an earnest
favourer of whatever is good and com-
mendable, a faithful and hearty friend, a
beneficial and useful neighbour, a grateful
resenter and requiter of courtesies, hos-
pitable to the stranger, bountiful to the
poor, kind and good to all the world: that
virtue, in fine, which constitutes a man of
honour, who surely is the best man next to
a man of conscience. Thus may honour
be valued from natural light, and accord-
ing to common sense.

A moderate regard to honour is also commendable as an instance of humanity or good will to men, yea, as an argument of humility, or a sober conceit of ourselves.† For to desire another man's esteem, and consequently his love (which in some kind or degree is an inseparable companion of esteem), doth imply somewhat of reciprocal esteem and affection toward him; and to prize the judgment of other men concerning us, doth signify, that we are not oversatisfied with our own.

We might, for its farther commendation, allege the authority of the more cool and candid sort of philosophers (such as grounded their judgment of things upon notions agreeable to common sense and experience; who adapted their rules of practice to the nature of man, such as they found it in the world, not such as they framed it in their own fancies), who have ranked honour among the principal of things desirable, and adorned it with fairest elogies; terming it a divine thing, the best of exterior goods, the most honest fruit and most ample reward of true virtue; adjudging, that to neglect the opinions of men (especially of persons worthy and laudable) is a sign of stupid baseness, that to contemn them

* Αἰδὼς δ' οἰχομένη πάντων γενέτειρα κακίστων. - Naz. Carm. 56.

+ Negligere quid de se quisque sentiat arrogantis est et dissoluti.- Cic. de Offic. 1.

But beyond all this, the holy Scripture (that most certain standard, by which we may examine and determine the true worth of things) doth not teach us to slight honour, but rather in its fit order and just

† Θεῖόν τι ἡ τιμή. - Plat. de Leg. iv.

Καλὸν ταῖς πολλαῖς πόλεσι τὸ παρακέλευτιά ἐστι,

Tev udogíœy Ted Tay Today. Idem de Rep. xii.

Μέγιστον τῶν ἐκτός ἀγαθῶν ἡ τιμή. — Arist. Eth. iv. 3.
Levis est animi, justam gloriam, qui est fructus vir-
tutis honestissimus, repudiare.-Cic. in Pis.
Ex omnibus præmiis virtutis amplissimum est præ-
mium gloria. — Idem pra Mil.

Trahimur omnes laudis studio, et optimus quisque
maxime gloria ducitur. - Cic. pro Arch.

χαρίεντες καὶ Teaxrixo, plausible and active men do, saith Aristotle, place happiness in honour, ➡ Eth. i. 4.

she deliver to us. We are also enjoined to render honour as the best expression of good-will and gratitude toward them who best deserve in themselves, or most deserve of us; to our prince, to our parents, to our priests, especially to such of them as go

such in reputation, says the Apostle.) And were not honour a good thing, such injunctions would be unreasonable. Yea, because we are obliged to bear good-will toward all men, St. Peter bids us to honour all men.▾ From hence also, that we are especially bound to render honour unto God himself, we may well infer with Aristotle, that ho nour is the best thing in our power to offer. To these considerations may be added, that we are commanded to walk ευσχημόνως (des cently, or speciously, which implies a regard to men's opinion;) to provide things honest in the sight of all mena (rà nuñà, that is, not only things good in substance, but goodly in appearance;) to have our con versation honest before the Gentiles (xanv again, that is, fair, or comely, and plausible, such as may commend us and our profession to the judgment of them who observe us.) St. Paul also exhorts us to mind, not only what things are true, are just, are pure; but also ora osuvà (whatever things are venerable, or apt to beget respect), a gooqian (whatever things are lovely, or gracious in men's eyes and esteem), oa

measure to love and prize it. It indeed instructs us to ground it well (not upon bad qualities or wicked deeds, that is villanous madness; not upon things of a mean and indifferent nature, that is vanity; not upon counterfeit shows and pretences, that is hypocrisy ; but upon real worth and good-vern and teach well, to all good men (Have ness, that may consist with modesty and sobriety): it enjoins us not to be immoderate in our desires thereof, or complacencies therein, not to be irregular in the pursuit or acquist of it (to be so is pride and ambition;) but to affect it calmly, to purchase it fairly it directs us not to make a regard thereto our chief principle, not to propound it as our main end of action: it charges us to bear contentedly the want or loss thereof (as of other temporal goods ;) yea, in some cases, for conscience sake, or for God's service (that is, for a good incomparably better than it), it obliges us willingly to prostitute and sacrifice it, choosing rather to be infamous than impious, (to be in disgrace with men, rather than in disfavour with God:)* it, in fine, commands us to seek and embrace it only in subordination and with final reference to God's honour. Which distinctions and cautions being provided, honour is represented in holy Scripture as a thing considerably good, which may be regarded without blame, which sometimes in duty must be regarded. It is there preferred before other good things, in themselves not des-pa (whatever things are well reported, picable. For, A good name is better than precious ointment; yea, A good name is rather to be chosen than great riches, saith the Wise Man. It is called a gift of God: For, There is a man, saith the Preacher, to whom God hath given riches and honour. Yea, not only a simple gift, but a blessing, conferred in kindness, as a reward and encouragement of goodness: for, By humility and the fear of the Lord, saith he again, are riches and honour. Whence it is to be acknowledged as an especial benefit, and a fit ground of thanksgiving; as is practised by the Psalmist in his royal hymn: Honour (saith he) and majesty hast thou laid upon him. Wisdom also is described unto us bearing in her left hand riches and honour:" and Wisdom surely will not take into any hand of hers, or hold therein, what is worth nothing. No: we are therefore moved to procure her, because, exalting her, she shall promote us. She shall give unto our head an ornament of grace, a crown of glory shall

or well reputed of.) He requires us not only, if there be any virtue (any thing very good in itself), but, if there be any praise (any thing much approved in common esteem), that we should mind such things. Lastly, the blessed state hereafter (the highest instance of divine bounty, the complete reward of goodness) is represented and recommended to us as a state of ho nour and glory; to be ambitious whereof is the character of a good man. To every man, saith St. Paul, shall God render according to his works: to them who, by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life.

Such is the reward propounded to us in itself; no vile or contemptible thing, but upon various accounts much valuable; that which the common apprehensions of men, plain dictates of reason, a predominant instinct of nature, the judgments of very wise men, and divine attestation itself, conspire to

commend unto us as very considerable and precious. Such a reward our text prescribes us the certain, the only way of attaining.

required of us, or wherein this honouring of God consists, that we may thereby discern when we perform this duty, when we are deficient therein.

II. There are several ways of honouring God, or several parts and degrees of this duty; all which we may refer to two sorts. conceiving the duty as a compound, made up of two main ingredients (correspondent to those two parts in which they reside, and of which our nature consists; which distinction St. Paul suggesteth, when he saith, Glorify God in your body, and in your spirit, which are God's), one of them beas it were, the form and soul, the other as the matter and body of the duty.

2. Such a benefit is here tendered to us (that which yet more highly commends it, and exceedingly enhances its worth) by God himself: I, saith he, will honour. It is sanctified by coming from his holy hand; it is dignified by following his most wise and just disposal; it is fortified and assured by depending on his unquestionable word, and uncontrollable power: who, as he is the prime Author of all good, so he is in especial manner the sovereign dispenser of honour. The king, we say, is the fountaining, of honour. What any king, as the representative and delegate of God, is in his particular kingdom, that is almighty God absolutely and independently in all the world. Both riches and honour, said good king David, come of thee, for thou rulest over all in thine hand is power and might; in thine hand it is to make great, and to give strength unto all. He whose grants are in effect only sure and valid, whose favours only do in the end turn to good count, he freely offers us most desirable preferment: he doth himself graciously hold forth most authentic patents, by virtue of which we may all become right honourable, and persons of quality indeed; having not only the names and titles, the outward ensigns and badges of dignity (such as earthly princes confer), but the substantial reality, the assured enjoyment thereof. (For man can only impose law upon tongues and gestures; God alone commandeth and inclineth hearts, wherein honour chiefly resideth.) He offers it, I say, most freely indeed, yet not absolutely: he doth not go to sell it for a price, yet he propounds it under a condition; as a most just and equal, so a very gentle and easy condition. It is but an exchange of honour for honour; of honour from. God, which is a free gift, for honour from us, which is a just duty; of honour from him our sovereign Lord, for honour from us his poor vassals; of honour from the most high Majesty of heaven, for honour from us vile worms, creeping upon the earth. Such an overture one would think it not only reasonable to accept, but impossible to refuse. For can any man dare not to honour invincible power, infallible wisdom, inflexible justice? Will any man forbear to honour immense goodness and bounty? Yes, it seems there are men so mad as to reject so fair an offer; so bad as to neglect so equal a duty. Let us therefore consider what it is that is here

1 Chron, xxix. 12.

1. The soul of that honour which is required of us toward God, is that internal esteem and reverence which we should bear in our hearts towards him; importing that we have impressed upon our minds such conceptions about him as are worthy of him, suitable to the perfection of his nature, to the eminency of his state, to the just quality of his works and actions: that we ac-apprehend him to be, what he really is, in his nature, superlatively good, wise, powerful, holy, and just: that we ascribe unto him the production and conservation of all beings, together with an entire superindency over, and absolute disposal of, all events: that we conceive ourselves obliged to submit unto, and acquiesce in, all his dispensations of providence, as most wise and most righteous; to rely upon the declarations of his mind (whether in way of assertion, or promise), as infallibly true and certain. In such acts of mind the honouring of God doth primarily consist. In acts, I say: not in speculative opinions concerning the divine excellencies (such as all men have, who are not downright athiests or infidels, floating in the fancy, or dormant in the mind;) but in continually present, lively, effectual acts of apprehension and judgment, sinking down into the heart and affections, and quickening them to a congruous, real performance. Such an apprehension of God's power, as shall make us to dread his irresistible hand, shall cause us to despair of prospering in bad courses, shall dispose us to confide in him, as able to perform whatever he wills us to expect from him: such an opinion of his wisdom, as shall keep us from questioning whether that is best which God declares to be so; as shall hinder us from presuming (in compliance with our own shallow reason, or vain fancy) to do anything against God's judgment and advice: such a conceit of

1 Cor. vi. 20.

piety, charity, and mercy; that which the Wise Man calls, honouring the Lord with our substance.

5. All penitential acts, by which we submit unto God, and humble ourselves before him: As Achan, by confessing of his sin, is said to give glory to the Lord God of Israel."

6. Cheerful undergoing afflictions, losses, disgraces, for the profession of God's truth, or for obedience to God's commands. (As St. Peter is said by his death, suffered up on such accounts, to glorify God.)▾

fruits which genuine piety beareth, the beauty men see in a calm mind and a sober conversation, the sweetness they taste from works of justice and charity, will certainly produce veneration to the doctrine which teacheth such things, and to the authority which enjoins them. It is an aggravation of impiety often insisted upon in Scripture, that it slurs, as it were, and defames God, brings reproach and obloquy upon him, causes his name to be profaned, to be cursed, to be blasphemed: and it is answerably a commendation of piety, that by the practice thereof we (not only procure many great advantages to ourselves, many blessings and comforts here, all joys and felicities hereafter; but do also thereby) beget esteem to God himself, and sanctify his ever-blessed name; cause him to be regarded and reverenced, his name to be praised and blessed among men." It is by exemplary piety, by providing things honest in the sight of all men, by doing things honourable and laudable (such are all things which God hath been pleased to command us), that we shall be sure to ful-promoting his glory. Thus he to whom fil that precept of St. Paul, of doing all things to the glory of God;" which is the body of that duty we speak of.

Secondly, But there are, deserving a particular inspection, some members thereof, which in a peculiar and eminent manner do constitute this honour; some acts which more signally conduce to the illustration of God's glory. Such are,

1. The frequent and constant performance (in a serious and reverent manner) of all religious duties, or devotions immediately addressed to God, or conversant about him: that which the Psalmist styles, Giving the Lord the honour due to his name, worshipping the Lord in the beauty of holi

ness.

2. Using all things peculiarly related unto God, his holy name, his holy word, his holy places (the places where his honour dwelleth), his holy times (religious fasts and festivities), with especial respect."

3. Yielding due observance to the deputies and ministers of God (both civil and ecclesiastical) as such, or because of their relation to God: the doing of which God declares that he interprets and accepts as done unto himself."

4. Freely spending what God hath given us (out of respect unto him) in works of

m Rom. ii. 23; Tit. ii. 5; 2 Samuel xii. 14; Isa. lii. 5; Ezek. xxxvi. 20.

Eph. iv. 1; Phil. i. 27; Col. i. 10; 1 Thess. ii. 12. • Rom. xii. 17. PI Cor. x. 31.

These signal instances of this duty (represented as such in holy Scripture) for brevity's sake I pass over; craving leave only to consider one, most pertinent to our present business, and indeed a very comprehensive one; which is this:—

7. We shall especially honour God, by discharging faithfully those offices which God hath entrusted us with; by improving diligently those talents which God hath committed to us; by using carefully those means and opportunities which God hath vouchsafed us, of doing him service, and

God hath given wealth, if he expend it
(not to the nourishment of pride and
luxury, not only to the gratifying his own
pleasure or humour, but) to the furtherance
of God's honour, or to the succour of his
indigent neighbour (in any pious or cha-
ritable way,) he doth thereby in especial
manner honour God. He also on whom
God hath bestowed wit and parts, if he
employ them (not so much in contriving
projects to advance his own petty interests,
or in procuring vain applause to himself,
as) in advantageously setting forth God's
praise, handsomely recommending good-
ness, dexterously engaging men in ways of
virtue (doing which things is true wit and
excellent policy indeed), he doth thereby
remarkably honour God. He likewise that
hath honour conferred upon him, if he
subordinate it to God's honour, if he use
his own credit as an instrument of bringing
credit to goodness, thereby adorning and
illustrating piety, he by so doing doth emi-
nently practise this duty. The like may be
said of any other good quality, any capacity
or advantage of doing good; by the right
use thereof we honour God: for that men,
beholding the worth of such good gifts, and
feeling the benefit emerging from them,
will be apt to bless the donor of them; as
did they in the Gospel, who seeing our Sa-
viour cure the paralytic man, did presently
glorify God, who had given such power unto

12 Cor. ix. 12; Prov. iii. 9; xiv. 31.
Josh. vii. 19; Apoc. avi. 9

John xxi. 19