Practical Commentary of 1 Peter Volume 1, Chapter 2 · Verse 17
Verse. 17.
Honour all men. Love the Brotherhood. Fear God. Honour the King.
THis is a precious cluster of Divine Precepts, the whole face of the Heavens is decored with stars But of different greatness, and in some parts they are thicker set then in the rest, thus is it likewise in the holy Scriptures, and these are the two Books that the Psalmist sets open before us Psa. 19. The Heavens as a choyce piece of the works of God instructing us, And the word of God more full and clear then they. Here is a constellation of very bright stars near together. These words have [very briefly, and yet not obscur'd by briefness, but withall very plainly] the Summe of our duty towards God and Men, to Men both in general Honour all Men, and in special Relations, in their Christian or religious relation, Love the Brotherhood, and a chief civil relation Honour the King. And our whole duty to God compris'd under the name of his fear, is set in the middle betwixt these, as the common Spring of all duty to Men and of all due observance of it, and the Soveraigne rule by which it is to be regulated.
I shall speak of them as they lye in the text, we need not labour about the Connexion; for in such variety of brief practical directions it hath not such place as in Doctrinal discourses. The Apostle having spoke of one particular, wherein he would have his brethern to clear and commend their Christian profession, now accumulates these directions as most necessary, and after goes on to particular duties of Servants &c. But first observe in general how plain, and easy, and how few these things are that are the rule of our life, no dark sentences to puzle the understanding, nor large discouses and long periods to burden the memory, they are all plain. There is nothing wreathed nor distorted in them, as wisdom speaks of her instructions. Prov. 8.
And this gives check to a double folly amongst Men, contrary the one to the other, but both, agreeing in mistaking and wronging the word of God. The one is of those, that despise the word, and that Doctrine and Preaching that is conform to it, for its plainess and simplicity. These certainly doe not take the true end for which the word is design'd that it is the Law of our life, and it is mainely requisite in Lawes, that they be both brief, and clear, that it is our guide, and light to happiness, and if that which ought to be our Light be darkness. how great will that darkness be?
It is true (but I am not now to insist on this piont) that there be dark and deep passages in Scripture for the exercise, yea for the humbling, yea for the amazing, and astonishing of the sharpest-sighted readers: But this argues much the pride and vanity of Mens minds when they busy themselves only in those, and throw aside altogether the most necessary, which are therefore the easiest and plainest truths in it as in nature, these commodities that are of greatest necessity God hath made commonest and easiest to be had, so in Religion, such as these now in our hands, that are given us to live and walke by, and in the search of things that are more obscure and less useful, Men evidence that they had rather be Learned then holy, and have still more mind to the tree of knowledge, then the tree of life. And in bearing of the word, they that are any whit more knowing then ordinary, are they not still gaping after new notions? Something to add to the stock of their speculative, and discoursing knowledge, loathing this daily manna, these profitable exhortations, and requiring meat for their lust. There is an Intemperance of the mind as well as of the mouth, you would think it, and may be not spare to call it a poor cold Sermon, that were made up of such plain precepts as these Honour all men, Love the brother-hood, fear God honour the King. And yet this is the Language of God, 'tis his way, this foolish despiseable way by which he guides, and brings to Heaven them that believe.
Again we have others that are still complaining of the difficulty and darkness of the word of God, and Divine truths, to say nothing of Romes doctrine, that talk thus, to excuse their Sacriledge of stealing away the word from the people of God, a senseless pretext, though it were true, because the word is darke of it self, that therefore they should make it darker, looking it up under an unknowne Tongue. But we speak of the common vulgar excuse, that the gross Ignorance and Profaness of many seeks to shroud under, that they are not Learned, and cannot reach the Doctrine of the Scriptures. There be deep mysteries there indeed, but what say you to these things, such rules as these, Honour all men, &c. Are such as these ridles that you cannot know their meaning, for doe not all understand them, and all neglect them. Why set you not on to doe these? And then you should understand more. A good understanding have all they that doe his commandments, sayes the Psalmist, and as one said well, the best way to understand the mysterious and high discourse in the beginning of St. Pauls Epistles, is to begin at the practice of these rules and precepts that are in the latter end of them, the way to at…ian to know more, were to receive the truth in the love of it and obey that you know. The truth is, such truths as these will leave you inexcusable, even the most ignorant of you, you could not but know, you heard often that you ought, to love one another, and to fear God, &c. And yet never apply your selves in earnest to the practice of these things, as will appear to your own consciences if they deal honestly with you in the particulars.
Honour all men.] Honour in a narrower sense is not an universal due to all, but peculiar to some kind of persons. Of this the Apostle. Honour to whom honour, and that in different degrees, to Parents, and Masters and other Superiours, there is an honour, that hath, as it were, Caesar's image and Superscription on it; is particularly due to him, And as here it followes Honour the King; but there is something that goes not unfitly under the name of honour, generally due, from every Man without exception, and it consists (as all honour doth) partly in inward esteem of them, partly in outward behaviour toward them, And the former must be the ground, and cause of the latter.
We owe not the same measure of esteem to all, we may, yea, we ought to take notice of the different outward quality, or inward Graces and gifts of Men, nor is it a fault to perceive the shallowness and weakness of Men with whom we converse, and to esteem more of those on whom God hath conferr'd more of such things as are truely worthy of esteem: But unto the meanest we doe owe some measure of esteem. 1. Negatively, we are not to entertain despising disdainful thoughts of any, how worthless and mean soever, as the admiring of Men, the very best is a foolish excess that way, so the total contemning of any, the very poorest, is against this rule, for that contemning of vile persons, the Psalmist speaks of, and commends, is the dislike and hatred of their sin, which is their vileness, and not to account them for outward respects worthy of such esteem, as their wickedness denudes them of. 2. We are to observe and respect the smallest good that is in any, although a Christian be never so base in his outward Condition, in Body, or Mind, of very mean Intellectuals, and natural endowments; yet they that know the worth of Spiritual things, will esteem the grace of God that is in him in the midst of all those disadvantages, as of a Pearl in a rough shell. Grace carries still its own worth, though under a deformed body, and ragged garments; yea, though they have but a small measure of that neither, the very lowest degree of Grace, as a Pearl of the least size or a small piece of Gold, yet Men will not throw't away: But as they say the least shavings of Gold are worth the keeping. The Jews would not willingly tread upon the smallest piece of paper in their way, but took it up, for possibly (said they) the name of God may be on it, though there was a litle Superstion in that, yet truely there is nothing but good Religion in it, if we apply it to Men, trample not on any. There may be some work of grace there, that thou knowest not of. The name of God may be written upon that Soul thou treadest on, it may be a Soul that Christ thought so much of, as to give his precious blood for it, therefore dispise it not, much more, I say, if thou canst perceive any appearance that it is such a one, oughtest thou to esteem wheresoever thou findest the least trait of Christ's image: If thou lovest him, thou wilt honour it; or if there be nothing of this to be found in him thou look'st on, yet observe what common gift of any kind God hath bestowed on him, judgement, or memory, or faculty in his calling, or any such thing, and these in their degree are to be esteem'd, and the person for them. And as there is no Man so compleat as to have the advantage in every thing; so there is no Man so low, and unworthy, but he hath some thing wherein he is preferable even to these that in other respects are much more excellent; or imagine, thou canst find nothing else in some Men, yet honour thy own nature, esteem humanity in them, especialy since humanity is exalted in Christ to be one with the deity, account of him as a Man, and with this esteem 3dly goes that generall good will and affection due to Men. Whereas there be that doe not only outwardly express, but inwardly bear more regard to some Dog or Horse that they love then to poor distressed Men, and in so doing doe reflect dishonour upon themselves and upon Mankind.
The outward behaviour wherein we owe Honour to all, is nothing but a conformity to this inward temper of mind, for he that inwardly despiseth none, but esteemeth the good that is in the Lowest, at least that they are men, and loves them as such, will accordingly use no outward sign of disdain of any, will not have a scornful Eye, nor a reproachful tongue to move at any, not the meanest of his servants, nor the worst of his Enemies; but on the contrary will acknowledge the good of every Man, and give unto all that outward respect that is convenient for them, and that they are capable of, and be ready to do them good as he hath opportunity and ability.
But in stead of walking by this rule of honouring all Men. What is there almost to be found amongst Men, but a perverse proneness to dishonour one another, and every Man ready to dishonour all Men, that he may honour himself, reckoning that what he gives to others abates of himself, and taking what he detracts from others as good booty to make up himselfe. Set Mens own interest aside, and that common Civility that for their own Credit they use one with another, and truly there will be found very little of this real respect to others out of their obedience to God, and love to Men, tendring their esteem, and good Name, and their wellfare as our own: For so the rule is, but mutual disesteem and Defaming filling almost all Societies.
And the bitter root of this Iniquity is, that wicked accursed self love that dwells in us, every Man is naturally his own grand Idol, would be esteem'd and honoured by any means, and to magnifie that Idol selfe, kills the good Name and esteem of others in sacrifice to it. Hence is the narrow observing Eye, and broad speaking tongue upon any thing that tends to the dishonour of others, and where other things fail, the disdainful upbraiding of their Birth or Calling, or any thing that comes next to hand, that serves for a reproach. And hence arises a great part of the jarrs and strifes amongst Men, the most being drunk with an over weening opinion of themselves, and the Worthlessest most. A fool (sayes Solomon) is wiser in his own conceit then ten Men that can render a reason, and not finding others of their mind, this frets and troubles them, they take the ready course to deceive themselves; for they look with both Eyes on the failings and defects of others, and scarce give their good, half an Eye, on the contrary in themselves, they study to the full their own advantages, and their weaknesses and defects (as he sayes) they skip over, as Children do the hard words in their lesson, that are troublesome to read, and making this uneven parallel, what wonder the result be a gross mistake of themselves. Men miscount themselves at home, they reckoning that they ought to be regarded, and their mind should carry it, and when they come abroad, and are cross'd in this, this puts them all out of frame.
But the humble man as he is more conform to this Divine Rule, so he hath more Peace by it, for he sets so low a rate upon himself in his own thoughts, that 'tis scarce possible for any to go lower in judging of him, and therefore as he payes due respect to others to the full, and so gives no ground of quarrel that way, so he challenges no such debt to himself, and thus avoids the usual contests that arise in this. Only by Pride comes contention, sayes Solomon, a Man that will walk abroad in a crowded Street cannot chuse but be often justled, but he that contracts himself, passes through more easily.
Study therefore this excellent Grace of Humility, not the Personated acting of it in appearance, which may be a chief agent for Pride; but true lowliness of mind, to be nothing in your own Eyes, and content to be so in the Eyes of others: Then will you obey this Word, you will esteem as is meet of all Men, and not to be troubled though all Men disesteem you. As this Humility is a precious Grace, it is the preserver of all other graces, and without it (if they could be with out it) they were but as a Box of precious Powder carried in the wind without a cover, in danger to be scatter'd and blown away. If you would have Honour, there's an ambition both allow'd you, and worthy of you, whosoever you are Rom. 2.7. 2 Cor. 4. other honour, though it have the Hebrew Name from weight, is all too Light, and weighs onelyonly with cares and troubles.
Love the Brotherhood] There is a love as we said due to all included under that word of honouring all, but a peculiar love to our Christian Brethen, which the Apostle Paul calls by a like word the Houshold of Faith.
Christian Brethren are united by a threefold cord two of them common to other Men, but the third, the strongest, and theirs peculiarly, their Bodies descended of the same Man, and their souls of the same God, but their new life by which they are most entirely Brethren, is deriv'd from the same God-Man Jesus Christ; yea in him they are all one body, receiving life from him their glorious head, who is called the first born among many Brethren and as his unspeakable love was the source of this New being, and Fraternity, so out of question it cannot but produce indissolluble love amongst them that are partakers of it. The Spirit of Love and concord is that Precious Oyntment that runs down from the Head our great High Priest to the skirts of his Garment. The life of Christ, and this Law of Love is combin'd and cannot be sever'd. Can there be enmity betwixt those hearts that meet in him? Why do you pretend your selves Christians, and yet remain not only Strangers to this Love, but most contrary to it, Biters and Devourers one of another, and will not be convinced of the great guiltiness and uncomliness of Strifes and Envyings amongst you, is this the badge that Christ hath left his Brethren, to wrangle and maligne one another? Doe you not know on the contrary that they are to be known by mutual Love? By this shall all Men know that you are my Disciples, if you love one another. How often doth that Beloved Disciple press this, he drank deep of that wellspring of Love that was in the Breast on which he leaned, and (if they relate right) he died exhorting this, Love one another. Oh that there were more of this Love of Christ in our hearts, arising from the sense of his Love to us, and that would teach this Mutual Love more effectually, which the Preaching of it may set before us, but without that, the other cannot work it within us. Why do we still hear these things in vain? Do we believe what the Love of Christ did to us, and suffer'd for us? And will we do nothing for him, not forgive a shadow, a fancy of Injurie much less a real one, for his sake? And love him that wrong'd us who ever it is, but especially being one of our Brethren in this Spiritual sense.
Many are the Duties of this peculiar fraternal love, that mutual Converse and admonition, and reproof, and comforting, and other Duties which are in neglect, not only amongst formal, but even amongst real Christians. Let us intreat more of his Spirit, who is Love, and that will mend this.
Fear God] All the Rules of equity and Charity amongst Men, flow from a higher Principle and depend upon it, and there is no right observing of them without due regard to that, therefore this word that expresses that Principle of Obedience is fitly inserted amongst these. The first obligemen… of Man being to the Soveraign Majesty of God that made him, and all their mutual Duties one to another deriv'd from that. A Man may indeed from Moral Principles be of a mild inoffensive Carriage, and do Civil right to all Men: But this answers not the Divine Rule even in these same things after the way that it requires them. The Spiritual and Religious observance of these Duties towards Men, springs from a respect to God, and terminates there too, begins and ends in him, and generally all obedience to his Commands, both such as regulate our behaviour towards himselfe immediately, and such as relate to Men, doth arise from a holy fear of his Name. Therefore this fear of God upon which followes necessarily the keeping of his Commandements is given us by Solomon as the total Sum of Mans business and Duty, and so this way to solid happiness, 'tis totum hominis after he had made his discoveries of all things besides under the Sun, gone the whole circuit, and made an exact valuation, and found all to amount to nothing but vanity and vexation of Spirit. The account he gives of it, it was all for this purpose, to illustrate and establish this truth the more, and to make it the more acceptable, to be a repose after so much weariness, and such a tedious Journey, and so as he speaks there, Verse. 10. A word of delight as well as a word of truth, that the mind might sit down and quiet it self in this from the turmoyl and pursuit of vanity that keeps it busy to no purpose in all other things, but whereas there was emptiness, and vanity that's just nothing in all other things, there was not only something to be found, but all in this one this fear of God, and that's keeping of his Commandments, which is the proper fruit of that fear. All the repeated declaring of Vanity in other things, both severally, and altogether in that Book, are but so many stroakes to drive and fasten this nail as 'tis there Verse 11. This word of Wisdom which is the Summe of all, and contains all the rest. So Iob after a large inquest for Wisdom searching for its Vein, as Men do for Mines of Silver and Gold, hath the return of a Non inventium est, from all the Creatures, The Sea sayes it is not in me, &c. But in the close finds it in this. The fear of the Lord that is Wisdom, and to depart from evil that is understanding.
Under this fear is comprehended all Religion, the inward, and outward of it, all his worship, and Service, and all the observance of His Commandements which is there Eccles. 12. and elsewhere expresly joyned with it, and therefore is included in it, when 'tis not express'd, so Iob. 28. to depart from evil that is understanding, repeating the former words by that. So Psal. 111. Verse 10. It hath in it all holiness, and Obedience, they grow all out of it. It is the beginning, and it is the top or consummation of wisdom, for the word signifies both.
Think it not then a trivial common matter to speak or hear of this Subject; but take it as our great lesson, and business here on earth, that the best proficients in it have yet need to learn it better, and that it requires our uncessant dilligence and study all our dayes.
This fear hath chiefly these things. 1. A reverent esteem of the Majesty of God, which is a main fundamental thing in Religion, and that moulds the heart most powerfully to the obedience of his will. 2. A firm belief of the Purity of God, and of his power, and justice, that he loves holiness and hates all sin, and can and will punish it. 3. A right apprehension of the bitterness of his wrath and the sweet- of his Love, that His incensed Anger is the most terrible and intollerable thing in the World, absolutely the fearfullest of all evils, and on the other side His Love, of all good things the best, the most blessed and delightful, yea only blessedness. Life is the Name of the sweetest good we know, and yet this loving kindness is better then life, sayes David. 4. It supposes likewise Soveraign love to God for his own infinite Excellency, and goodness. 5. From all these things springs a most earnest desire to please him, and in all things, and unwillingness to offend Him in the least, and because of our danger through the multitude and strength of tentations, and our own weakness a continual selfe-suspition, a holy fear least we should sin, and a care and watchfulness that we sin not, and deep sorrow and speedy returning, and humbling before him, when we have sinned.
There is indeed a base kind of fear that in the usual distinction they call servile fear: But to account all fear of the Judgements and Wrath of God a Servile fear (or not to stand upon words) to account such a fear improper to the Children of God I conceive is a wide mistake. Indeed to fear the punishment of sin, without regard ro God and his Justice as the inflicter of them, or to forbear to sin only because of those punishments, so as if a Man can be secur'd from those he hath no other respect to God that would make him fear to offend, this is the character of a slavish and base mind.
Again, for a Man so to apprehend wrath in relation to himself as to be still under the horrour of it in that notion, and not to apprehend Redemption and deliverance by Jesus Christ is to be under that Spirit of bondage, which the Apostle speaks of Rom. 8. And such fear though a Child of God may for a time be under it, yet the lively actings of faith, and persuasion of Gods love, and the feeling of reflexe love to him in the Soul doth cast it out, according to that of the Apostle 1 Ioh. 4.18. true love casteth out fear. But to apprehend the punishments the Lord threatens against sin as certain and true, and to consider the greatness and fearfulness of them, but especially the terrour of the Lords anger, and hot displeasure above all punishments, and (though not only, no nor chiefly for these) yet in contemplation of those, as very great and weighty, to be affraid to offend that God who hath threatned such things as the just reward of sin, this I say is not incongruous with the estate of the Sons of God, yea 'tis their duty, and their property even thus to fear,
1. This is the very end for which God hath publish'd these intimations of his justice, and hath threatned to punish Men if they transgress, to the end they may fear and not transgress, So that not to look upon them thus, and to be affected with them answerably to their intendment were a very grievous sin, a slight and disregard put upon the words of the great God.
2. Of all others the Children of God have the rightest, and clearest knowledge of God, and the deepest belief of his word, and therefore they cannot chuse, but be affraid, and more afraid then all others to fall under the stroak of his hand. They know more of the greatness, and truth, and justice of God then others, and therefore they fear when he threatens. My flesh trembleth for fear of thee (sayes David) and I am affraid of thy judgements, yea, they tremble when they hear the Sentence against others, or sees the execution on them, it minds them when they see publick executions, and knowing the terrour of the Lord we persuade Men sayes S. Paul they cry out with Moses Psa. 90. Who knowes the power of thine anger even according to thy fear so is thy wrath. 'Tis not an imagination nor invention that makes Men fear more then they need, his wrath is as terrible as any that fears it most can apprehend, and beyond. So that this doth not only consist with the estate of the Saints, but is their very character to tremble at the word of their Lord, the rest neglect what he sayes till death, and judgement sieze on them: But the Godly know and believe that it is a fearfull thing to fall into the hands of the living God.
And though they have firme promises, and a Kingdome that cannot be shaken, yet they have still this grace by which they serve God acceptably with reverence and godly fear, even in this consideration, that our God, even he that is ours by peculiar covenant, is a confirming fire. Heb. 12.28, 29.
But indeed together with this, yea more then with these, they are perswaded to fear the Lord by the sense of his great love to them, and the power of that love that works in them towards him, and is wrought in them by his. They shall fear the Lord and his goodness in the latter dayes. Hos. 3.5. In those dayes his goodness shall manifest it self more then before, the beams of his love shall break forth more abundantly in the dayes of the Gospel, and shall bear more direct and hotter on the hearts of Men, and then they shall fear him more, because they shall love him more.
This fear agrees well both with faith, and love, yea, they work it, compare Psa. 31.23. with Psa. 34.9. and that same Psa. 34. Ver. 8. with 9. and Psa. 112. Ver. 1. with 7. The heart touch'd with the load-stone of divine love trembles still with this godly fear, and yet looks fixedly by faith to that star of Iacob, Jesus Christ, who guids it to the Haven of happiness.
The looking upon God in the face of Jesus Christ takes off that terrour of his countenance that drives Men from him, and in the smiles of his love that appear through Christ, there is such a power as unites▪ their hearts to him, but unites them so, as to fear his name, as the Psalmist's prayer is. He puts such a fear in their hearts as will not cause them depart from, yea, causes that they shall not depart from him.
And this is the purest and highest kind of godly fear that springs from love, and though it excludes not the consideration of wrath, as terrible in it self, and some fear of it, yet it may surmount it, and doubtless where much of that love possesses the heart, it will sometimes drown the other consideration, that it shall scarcely be sensible at all, and will constantly set it aside, and persuade a Man purely for the goodness and loveliness of God to fear to offend him, though there were no interest at all in it of a Mans own personal misery or happiness.
But do we thus fear the Lord our God▪ What mean then our oaths, and excesses, and uncleanness? our covetousness, and generally our unholy and unchristian conversation? This fear would make Men tremble so as to shake them out of their profane customes, and to shake their beloved sins out of their bosomes, the knowledge of the holy one, causes fear of him Prov. 9.18.
But alas! We know him not, and therefore we fear him not, knew we but a little of the great Majesty of God, how holy he is, and how powerful a punisher of unholiness, we would not dare to provoke him thus, he that can kill both body and soul, and cast them into hell (as our Saviour tells us) and he will do so with both, if we will not fear him, because he can do so and 'tis told us that we may fear, and so not feel this heavy wrath. A little lively spiritual knowledge would go far, and work much, that a great deal, such as ours is, doth not. Some such word as that of Ioseph would do much, being engraven on the heart, shall I do this evil and sin against God? it would make a man be at no more liberty to sin, in secret then in publick, no not to dispense with the sin of his thoughts more then of openest words or actions. If some grave wiseman did see our secret behaviour, and our thoughts, would we not look more narrowly to them? And not suffer such rovings and follies in our selves, sure therefore we forget Gods eye, which we could not, if we thought right on't, but respect more, then if all men did see within us.
Nor is this only the main point to be press'd upon the ungodly, but the Children of God themselves have much need to be put in mind of it, and to increase in it, how often do they abuse the indulgence of so loving a father, and have not their thoughts so constantly full of him, are not in his fear (as Solomon advises) all the day long, but many times slip out of his directing hand, and wander from him, and do not so deeply fear his displeasure, and so watch over all their wayes as becomes them, and keep close by him, and wait on his voyce, and obey it constantly, and are not so humbled and afflicted in their repentings for sin as this fear requires, but slight and superficial. They offer much lip labour which is but dead service to the living God. These are things, My beloved, that concernes us much, and that we ought seriously to lay to heart, for even they that are freed from condemnation, yet if they will walk fearlesly and carelesly at any time, he hath ways enough to make them smart for't, and if there were no more, should it not wound them deeply, to think how they requite so great, so unspeakable love.
Honour the King,] This was the particular that the Apostle press'd, and insisted on before, and here repeats, as a special duty of the Second Table, and a vindication of Religion wrongfully blamed in this point, but of this before.
This is out of question in the generall, only in the measure and rule of it, is the difference, and sure they cannot possibly be satisfied that are so drunk with power, as to admit of none at all, no measure nor rate for it, no banks nor channel for those rivers the hearts and wills of Kings to run in, but if they like to run over all, they may.
This is such a wilde conceit as destroyes both all law of reason in humane societies, and all religious obligement to the Laws of God. For the qualification and measure, I shall mention no other, but that in the Text, that it be always regulated by this, that here goes before it, the fear of God, that we never think of any such obedience, and honour due to Kings as crosseth that fear that is due to God, Let Kings, and Subjects, and all know, that they are absoutely bound to this, 'tis spoke to Kings Psa. 2. serve the Lord in fear. and Psa. 9.6. to all men fear before him all the earth, for he is great and greatly to be praised, He is to be feared above all Gods. What is Man in respect of him? Shall a worm whose breath is in his nostrils stand in competition with the everliving God? Shall an Earthen potsheard strive with his maker? Let the potsheard… strive with the potsheards of the earth, Let them work one against another and try which is hardest, and so they shall often break each other, but woe to him that striveth with his maker. There's nothing there, but certain perishing. As we conlude in the question with Rome of the honour due to Saints, and Angels, honour let them have good reason, but not Divine Honour, not Gods peculiar, so in this, give to Caesar the things that are Caesars but withal still give to God the things that are Gods.
But 'tis a miserable estate of a Kingdom when debates arises, and increases in this, and their happiness is, when Kings, and People concurre to honour God: For those that honour him, he will honour. And whosoever despises him shall be despised.