A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE SECOND SERMON UPON THE CORONATION. (Book 2)

1 SAM. ii. 30.

Them that honour me I will honour, and they that despise me shall be lightly esteemed.

THis solemn Festival which you keep this day (Right Honoura∣ble, Right Worshipful, &c.) shall give you I trust, among other good works, that plentiful reward, which is in the first part of my Text, God will honour you because you honour the Resurrection of his Son Jesus Christ. Our Saviour was con∣tented to take three Disciples into Mount Tabor, and no more, that they might view the glory of his Transfiguration; but behold a greater Mystery than that, Christ is risen from the dead, and therefore all your Tribes and Companies are gathered together, not for once and no more, but three days in their order, for the more solemn consumma∣tion of that great Feast, which indeed is the chief Pillar and the strength of our Faith. Beloved, since this day, as you all know, is but one of the followers of the principal Feast, what could I choose to speak of more fitly than that which shall instantly follow upon the grand Resurrection, when all that are dead shall arise out of their Graves, and appear in Judgment, and that is no other than this Sentence pronounced from the mouth of Gods Messenger. Them that honour me, &c.

For as Empedocles said that two things made this world at the first, Lis & amicitia, that is to say, Union, and Separation; So when we shall all appear before the face of the terrible Judge; Union and Separation shall make two great parts of the next world, some set on the right hand, some cast off unto the left; them that ho∣nour me I will honour, there is the union of the blessed with Christ, as he reigns in glory: And they that despise me shall be lightly esteemed, there is the separa∣tion of the Chaff from the Wheat, they shall be made a scorn, and a reproach, and the Lord shall have them in derision. You see then, and every ordinary capacity may discern that I must not cast my Text into one mould, as Moses made two Trumpets of Silver of one whole piece, Num. x. For in this portion of Scripture, as sometimes in the womb of Rebekah, Jacob and Esau, two Nations,* 1.1 are divided, and the one people shall be mightier than the other. Of them therefore that honour God, and shall be honoured, let us speak distinctly by themselves, and in the first place their pre-eminence deserves it, and two things will fall naturally in∣to that discourse, which chiefly augment the celebrity of this day. 1. The happy Inauguration of a most illustrious and a gracious King. 2. These Penons and Tri∣umphs of your charity, which are placed before mine eyes. God maintain the Kings honour, and give him the necks of his Enemies under his feet; God maintain the prosperity of your famous City under his just and careful Government, and God com∣fort the Widow, the Diseased, and the Fatherless under the refreshing of your

charity. Salus Regis Salus Populi; as we truly say, that the safety of the King is the safety of the People: So I may as truly say, Salus Civitatis Salus Pauperum; the safety this City is the comfort and refuge of the poor and needy. To knit all these toge∣ther. Salvation to the King, the Kings blessed Government to the State, the cha∣rity of the State to the afflicted, and those that are in want. I say, to bind all these fast in one, I have chosen this Text to compass them about, Honorantes Honorabo. Them, &c.

Which words that they were spoken to Eli the High Priest, a person of quality and esteem is not to be doubted; and that the Message was sent from God is as clear, and never controverted; but by whom the Message was brought I do not read in the Text, and therefore it was never resolved. Yet, among many reasonable con∣jectures, I am not against theirs that think an Angel was sent on purpose to give the charge: for Angels (let us speak after the manner of men) are Faeciales Coeli, the Heralds of Heaven, and can best skill of dignities and promotions in heavenly places. The blessed Virgin Mary her self was to learn of them that she was highly fa∣voured of God, and therefore Honorantes Honorabo deserves to be an Angels Message. Besides, Eli the High Priest was the first and chief Master in Israel. Then God might pick out such an Instrument, why not? Who was above Eli in wisdom, and might be able to teach all the Priests in the world, and that was an Angel. But it skills not who did utter it since the Spirit of God did endite it, not for Eli alone, no Scri∣pture was written for one mans sake, it serves the turn most fitly to all them that are mighty in Dignity, or mighty in Substance. And as Pyrrhus spake of the Se∣nate of Rome, that it was Senatus regum, every man in it looked like a Prince and a Commander; and as Zeba and Zalmunna said of the Sons of Gideon, that every one look'd like the Son of a King: So there is an Excellency, nay, some divine Majesty in every of these words, and so I will divide them. First, Here is Honor in Deo, an Honour residing in God. Secondly, Honorabo, I will Honour; that is, Honor à Deo, Honour communicated and diffused from God. Thirdly, Honor propter Deum; Ho∣nour for Honour, a Covenant established to the advancement of our glory, if we glorifie God.

To begin with these parts in order; and least we should strain courtesie, and ex∣pect at Gods hands, whether He should honour us first, or we do Honour unto Him: Let Honor in Deo, the Honour due unto God, have the first place, and before all other in this discourse. If we were enjoyned to magnifie and worship that which was base and despicable, like Gods of Silver, and Gold, then cause might be shewn why flesh and bloud should disdain it. O Beloved, it is the King of Kings, and the excellency of Jacob; He sits upon a Throne that is circled about with a Rainbow, Rev. 4. A Rainbow was his first Covenant, which He made to spare the World, and reason good that his Throne should be compassed about with Mercy. Next un∣to the Rainbow sate Twenty four Elders, that had Crowns of Gold upon their heads, supposed to be Twelve Patriarchs, and Twelve Apostles, that propagated his glory unto all Nations, both Jews and Gentiles, as who should say, All Kings shall fall down before him, all Nations shall do him service. To shut out all objections: It is certain that Majesty and Dominion lose the hearts of men that should obey, and purchase Envy, and Hatred, which cannot shift it self sometimes into Lowliness, and Hu∣mility. O see and be astonished at it, if God have not submitted himself to the fashion of man: For as the Ark of God, when it was in the Wilderness, had Pelles caprinas supra byssinum, a Covering of Goats hair, upon the silken Curtains which were costly and precious; So the Lord Almighty, who most properly is cloathed with light, as with a garment, hath also put on flesh of our flesh, and bone of our bones, that by all means He might allure us unto his Love, sometime adoring him in Ho∣nour, sometime admiring his Humility. And I give them over, as past all good, that are as stubborn as Cato, of whom it is said, Dictatorem odit, nec minùs Caesurem; He neither lov'd the Dictator in his great Office, nor Caesar in his private Calling; that are not affected with the poor Nativity of the Son of man, nor with the excel∣lency of God in the highest heavens; Love Jesus that was made man, or where is thy thankfulness? Honour and praise his name that ruleth over all, or where is thy devotion?

I know it will be more profitable to my Hearers, to instance in those particulars of Honour and Worship, wherein God especially is delighted, and I propound these four to your Christian practice: 1. We must magnifie his Name. 2. Obey his Word and Commandments; and thus far the Angels go with Man, and no farther; but it

is not enough for us. Angelis dimidium mundi factum est, sed nobis totum; Heaven is but half the World, which is made for Angels, but Heaven and Earth, the whole com∣pass of the World, is made for Man; Therefore 3. in the third place we must give reverence to his Sacraments, as to the Seals of his Love and Mercy. And 4. obey his Magistrates. Let us draw this division to some rule, that you may be sure it is full and complete. First, you know God is to be considered in his own Essence, bare, and naked by it self; next these three Attributes and properties are most inward unto it, his Wisdom, his Goodness, and his Power. Now the Essence of God is decla∣red by his Names, his Wisdom is revealed in his Word, his Sacraments convey his goodness unto us, and Kings and Princes bear the Image of his Power and Authority. If any man can find out more ways to honour the Lord, let him go on and pro∣sper. I had rather praise his name upon a ten-stringed Lute with David, than with St. Peter set up three Tabernacles, and no more, and come short of one of those which I have propounded.

But first of the honour due unto his Name. As the Sun is the cause of our know∣ledge to distinguish the hours of the day upon the Dial, and yet we know not our time by the Sun it self immediately, but by the shadow it casteth: So the Essence of God is the cause of all things, and yet we have not his Essence, but his Name revealed unto us, this is the Oracle of the inward Temple, and the Star that leads unto holy Bethlem where Christ is laid. Unto this Name we should lift up our hands in Prayer, and for this Names sake stretch them out in Alms unto the poor. And as David ask'd if there were any of the Race of Jonathan left, to whom he might shew mercy, and Mephibosheth was brought unto him, an impotent Cripple, but the Son of Jonathan: So let us enquire if there be any thing of the Lord remaining among us, if all be not lost by the Fall of Adam, that we may do honour unto it; alas it is but a small thing, it is but the Name of our God, but let us make much of it, as he did of Mephibosheth, let it be in great esteem and veneration. When I speak of the honour due unto his Name, I mean the honouring of God himself at the menti∣on of his Name. Our Mother-Church of England as careful, that I may not enter into comparisons, as any Church in the world, to take away the yoke of superfluous Ce∣remonies, and yet very provident to make the body of man submit it self to a de∣cent outward worship of holiness, hath prescribed unto us, by a Canon, that while we are in Gods House at the mention of the Name of Jesus we should do reverence with the Knee, and uncover the Head. I know not by what peevishness of some, or by what presumption of others, it is more neglected in many Congregations of this City than elsewhere throughout all the Realm. Doth that Name which imports Salvation and Redemption from your sins no more affect you? Or do you give no more obedience to the Church-Authority? Are you not Fidelis in minimo, faithful in a small matter? How do you look that your heavenly Father should appoint you to be faithful over much?

I am not ignorant that some have made Sorcery rather than Religion, and Blasphemy than Devotion of the holy Name of Jesus, as among others, that Frier that said when our Saviour did bend his head upon the Cross, it was not as the Scripture says, to give up the Ghost, but he did bow it unto the Title, Jesus of Nazareth, the King of the Jews. And Pope John the Twentieth gave an Indulgence to any body, for the par∣don of one enormous sin, that should do reverence at the hearing of that Name: yet on the other side me thinks, they set light by their Salvation, that neither will do reverence themselves, nor love to see if in another, at the mentioning of that holy name. To make a difference between the names of God, that one is more holy than another, it is not my opinion, and I think, is scarce honesty in the Schoolmen, to distinguish as they have done, that when we call God, the Just one, Omnipotent, Wise, and the like, they are Attributes belonging to the Divine Nature from everlasting, and therefore to be respected with the highest Adoration, but when we call him Lord, Creator, and Redeemer (what's that but Jesus) they are Nomina in tempore à Deo sumpta, relative names assumed since the beginning of the world, and therefore Dulia, a petty Worship will serve for them; to cross this absurdity I confess, that God is honourable alike, as in one Appellation, so in another, but our eternal happiness is granted unto us by this Appellation more than any other. But when as Samuel came to anoint one of the Sons of Jessai for a King, Eliab was beautiful in his eyes, and so was Abinadab, and so was Shammah, but God would have the Horn of Oyl poured only upon the head of David: So let every tongue confess, that the names of Jehovah, Elohim, Immanuel, and Christ, are reverend, and glorious, and worthy

that our knees should stoop unto them as low as Earth, and our lips carry them as high as Heaven. But Peter hath wrought Miracles by the Name of Jesus, and Paul hath preach'd glorious things of the Name of Jesus, therefore my Soul and Body shall be prostrate to that Name especially which is wonderful and holy. The neglect of this is an undutiful omission, yet I reckon it not in the place of the greatest sins.

But the greatest reproach and dishonour which the Name of God doth suffer is in the mouth of the Swearer and Blasphemer; that is the Tongue whereof St. James speaks, that is set on fire from Hell. Yea and Nay, the trial of all truth, is accounted in this dissolute Age precise and simple communication. What God is he that you swear by so often? Is it not he that gave you breath, and can stop your breath at a moment? Whose Bloud is that you swear by? Even that Bloud which should wash away your sins is unto you an occasion of more pollution. Whose Wounds are these you swear by? Even those Wounds wherein you should bury your sins make them live unto condemnation; as St. Hierom said, Ipse aer constupratur scelestis vocibus; that ribald obscene talk did adulterate the air: So I may say of Oaths that are vomited up from the superfluity of sin, Ipse aer profanatur scelestis vocibus; the Air is prophaned and unhallowed by abusing the Name of God. Lord to what an ex∣cess this windy airy sin of Swearing is come to? I think for one reason the Devil may be called the Prince of the Air, because he is the Prince of such blasphemous language. And so much for the Honour due to the Name of God.

But secondly, to Honour his Name, and to disobey his Word, is to imitate those disloyal Subjects of the Emperour Maximilian, they called Maximilian scorn∣fully Regem Regum, a King of Kings; it was because the Nobles that were under him lived like Kings, without subjection or obedience. Or it is to make such a God to our selves, as the Church of Rome makes Bishops in the East, the one is called Bishop of Antioch, another called Bishop of Jerusalem, and Title enough they have, if that would maintain them, but nothing else. Keep your Masters Commandments, and love his Ordinances, to do them, and then God is Honoured. Concerning Obedi∣ence, read and observe the life and death of Saul, he would sacrifice to God, and that of the fattest Cattel among all the Flocks of the Amalekites. Why, this was Ho∣nour one would think: No, it was not juxta Verbum Domini; according to the word which was brought unto him by the mouth of Samuel, and God prefers Obedi∣ence before Sacrifice. This is the reason, says Aquine, in Sacrifice we offer up the flesh of a beast, but in Obedience we offer up our own will unto God. The Jews did so much esteem the killing Letter of the Law, that they wore it as the chief ornament of their Vesture, in the Fringe of their Garments, as Frontlets before their eyes, and about the wrists of their hands; mark but that, before their eyes for meditation, about their arms for practise and execution. There is a rule in Physick, says a learn∣ed Bishop, Per brachium fit judicium de corde; The Veins come from the heart to the hand, and there Physicians take their Crisis by their Pulse and motion: So it is in Divinity, you must make conscience of your knowledge by your practice, and obey the word. David held the word of God, super mille pondo auri & argenti, above thousands of Gold and Silver. Solomon esteemed the Law to be as bright as the Sun in the Firma∣ment, Praeceptum Domini lucidum illuminans oculos. You have heard of Idolaters that have worshipped the Sun and Moon: Much more let true Believers reverence the Law of God, which is brighter than the Sun in the Firmament, for so Elias thought, and he covered his face with a Mantle as soon as ever the Lord spake, as if the voice of the Lord were eyes sufficient to see by, and he needed not the eyes of this body. But far above Kings, and Prophets, and all the Sons of men, the holy Angels are so ready to do Gods will, that you shall scarce once read in Scripture that they were bid to go of Gods Errand, but before you could say, Do this, they were gone to dispatch the Lords Employment. Surely, as it was a great abasement for the Word, which was God, to be united to the flesh of man, so it is a great Honour for man, who is but flesh, to be united in obedience to the Word of God. To contract my self in this Point. Remember what manner of Law it is that we should obey, St. Paul says, it is sancta, justa, bona; holy in respect of God that gave it, just toward all men in civil commerce, good for our selves to live in peace and safety. What yoke then is more easie than the yoke of that Law which is holy, and just, and good?

Now in the third place, as the Air which we hear sounding in our ears, by con∣cretion says Philosophy, becomes clear water, and may be seen, so the Word of God, which we hear preached unto the Ear in the holy Sacraments of Baptism and the Lords

Supper, becomes verbum visibile, a visible word in wine and water. Honour one and honour the other, for though they be twain in the administration, yet in effect they are but one and the same, one in application of our Saviours merits, and the mer∣cies of God; one in fruit and efficacy to wash away our sins, and to cleanse our Soul. For as the bright Constellation which we call the Morning and Evening Star is one and the same: So Christ in Baptism is the Morning light which illuminates In∣fants anon after they peep into the world; and Christ in his Last Supper is the Even∣ing Star, Ʋltimum viaticum, a light to shew every man the right way out of the world that is going to Heaven. As one said of Prayer, that it was due unto God when we rise, and when we go to bed, as a Morning and an Evening Sacrifice, and there∣fore it might be called, Clavis diei, & sera noctis, the Key to open the day, and the Bolt to lock in the night: So I may say of the two Sacraments, that they are Clavis Ecclesiae, & sera Coeli, Baptism the Key to open a door, and give us admittance into the Church of Christ, and the Eucharist is such a confirmation of grace, that it is like a bolt that shuts us up into Heaven. What reverence, what devotion can be too much for such blessed mysteries?

Mistake me not, when I speak of Reverence and Devotion, I mean nothing less than Adoration and Worship to the Elements. I allow not, nay, I abhor Popish Elevation and Procession. I fear this lifting up of the Host ever since the Devil took up Christ to a Pinacle of the Temple. I detest their gamish and gaudy Procession, as if our Sa∣viour did think it an Honour to ride upon the Popes Palfrey, as Haman did upon King Ahasuerus Horse, away with such ridiculous gesticulations: But I am ashamed on the other side, that there should be such froward Persons, such unthankful Recei∣vers of the Sacrament of thankfulness in our Church, that deny the duty of their knee to the Supper of the Lord, their feet stand stiff like the two Pillars which up∣held the Theatre of the Philistines, and Samson can scarce pluck them to the ground. The very Devil durst not deny the truth in this Point. Ask him what it is to honour, Mat. 4. to fall down and worship. As Maecoenas spake of a Roman, that being amazed forgot to kneel unto Caesar when he came in his presence, Hic homo timet timere Caesa∣rem; so these men are afraid lest they should over-reach themselves, and give God more honour than his due. It was an excellent speech of Scipio Africanus, who being to ride in honour, refused to sit in an Arch Triumphal, Quia seni praetereunti non potuit assurgere; if an old man passed by he could not rise up and do him reverence. Be∣loved the Table of the Lord is a time of great triumph and solemnity, and God is not passing from us, but coming to us, and is this all the honour that we will do him to stand upon stilts rather than kneel? Will neither the apprehension of Christs Passion move us at that time? Nor that Prayer which is used, that body and soul may be preserved unto everlasting life, will not that make us fall down? Nor the considera∣tion how Christ did humble himself for us unto the death of the Cross, will not that make us humble? Let it be the reproach of such profane men, that Manna is faln down from Heaven round about our Tents, and they will not stoop to ga∣ther it.

The fourth and last Honour which redounds to God, is to obey the powers which are ordained of God. It is good Divinity every day, it is the proper Theam of this day; O Lord make it a victorious and joyful day to thine Anointed Servant, and our most gacious Soveraign, many and many years, and make it an happy and a tri∣umphant day to his People that are under him, and to their Children that are yet unborn. Nazianzen, speaking of Kings and Rulers to be the Images of God, says, that Monarchs and Kings in respect of God were like Pictures drawn clean throughout to the Feet; the middle sort of Governours, to Pictures drawn to the Girdle; the third rank, and lowest in authority, to Pictures drawn but to the neck and shoulders; but all in some sort are the Images of God, (only Christ is the express Image of his Person that sate down at the right hand of his Majesty, Heb. i.) O let Man, who is made according to the similitude and likeness of Gods own goodness, be faithful and Loyal to obey Kings and Princes, in whom he hath imprinted the Image of his power and autho∣rity. Mary Magdalen sate at our Saviours feet, his Disciple John came nearer to his head, and leaned upon his breast; so God hath put all the world under his feet, but Kings and Rulers lean as it were upon his breast, as coming nearer to his love. Now as the Altar was a refuge for them that fled unto it, so Kings being as it were united unto God by an invisible copulation, they are like priviledged persons always next unto the Altar, and the hand of violence must not hurt them. He that despiseth you despiseth me, and he that honoureth you honoureth me.

But the Jesuit is more subtle than any beast of the field, and he puts in a quarrel a∣gainst Gods Anointed, that if any prove an Heretick or a scandalous person to the Church, nolumus hunc regnare, then he hath lost the privilege of his Unction, and his Scepter shall be broken by the Popes effulminating Authority. I cannot answer this traiterous opposition better than by an Embleme of a Diamond with this word, dum formas minuis. He that pares a Diamond to make it give a better lustre, and to point it artificially, impairs the worth and value of the Diamond, so to cut such large allowance from the due which God hath granted without that qualifica∣tion to his Vice-gerents, under pretence to make their Kingdom more beautiful and religious, is the next way to break the neck of all Soveraignty; it were well we had less of their art, and more of their honesty. As Agesilaus wrote to the Judges in the behalf of Nicias, if Nicias his Cause be good, let justice prevail, if his Cause be wrong, let favour prevail, but be sure that Nicias prevail. So say I, if the Scep∣ter of the King be a Scepter of mercy and righteousness (God be blessed it is) then we will honour it for righteousness sake, if it should go wrong, and not as we would have it (so it hath far'd with other Common-wealths) the Throne of the King is established in heaven, and we must honour it for Gods sake, but be sure the King be honour'd and obeyed. There is a Fable which Plutarch hath to this purpose; the Tail of the Snake began to cavil with the Head, because the Head did always lead the way, and direct the Body which way it list. The Tail would not be contented unless it might go formost by course and the Head come sometimes behind; but what followed upon this new contrivance; the Tail prickt it self in thorns, the Body was bruised, every part offended, and at last the Head was intreated to take upon him to lead, and then the whole body was contented. Beloved, our part is to pray to God that the Head may run on in the right way, like the matchless Pair that went before, the mirrour of women, pious Queen Elizabeth, and the most excellent and learned of all wise Princes that ever were, or shall be, blessed King James. Our part is to submit our wisdom to the secret counsels of the King, and to demonstrate our faithfulness and love more amply, by how much the times are like to be dangerous and troublesome; but for the Tail to go formost it is a dishonour to God who hath given the Crown and Scepter to the King, and it can breed nothing but disorder and confusion. To sum up these four things now whereof I have spoken, when we have magnified the holy name of God, and kept his Laws, and duly reverenced his Sacraments, and obeyed his Magistrates, then are we mounted in Quadriga Domini, in the Charriot of the Lord as Elias was, to fly up to heaven.

But alas, what are we when all this is done, that we should be said to honour God? When Homer described the Feasts of his petty Gods, and what they did eat, says an Heathen upon it, Misellos Deos quando illis dimensum homines suppeditant, the Gods were in a pittiful case, if they had nothing to eat but what men afforded them; so it were a disloyal opinion to think so of God, that we could give him any ho∣nour which he had not before. Manu tuâ tibi damus Domine, says St. Austin, We give thee O Lord, but we took it from thine own hand to give thee. All our reasonable service which we do to God, is like an whole Burnt-offering, which is quite con∣sum'd, and nothing of it remaining, to feed the Lord. Rivers and Fountains in∣numerable run into the Mediterranean Sea, Nec putant saporem maris nec remittunt quidem, says Seneca, they make not the Sea sweet, nor one whit less brackish than it was before. So it is with the service which we pay to God, He was as glorious before Man was made, as ever He was since so many Kings were created to praise him. It is an argument of Excellency to have honour, and our God is excellent a∣bove all things; but it is an argument of some defect in nature to grow greater by receiving honour: doth the Sun grow clearer? or the Moon brighter? or the World larger than it hath been? Extollere se quae justam magnitudinem implere non pos∣sunt: Whatsoever is come to its full growth cares not for more, nor cannot en∣large it self: So God receives no encrease of glory by all the piety of Prophets, Mar∣tyrs, and Apostles, either in the Militant, or the Triumphant Church, but we shall receive a true increase of happiness by the honour which God hath promised in the second member of the Division propounded. Honor à Deo, all honour is from God: wherefore He saith, honorantes honorabo.

Honorabo, I will honour; I need not crave your attention to this Doctrine, it is a word that will make more men cast up their eyes to heaven, than all the ten Com∣mandements, the conversation of the whole world aspires upward, and we are all

like men clambring up an hill, some are helpt up by their friends hands, some by a prosperous wind; some catch hold of the boughs and bushes; no man despiseth himself to stay beneath. The Bramble thought it self fit to make a King, Judg. 9. The Thistle would have the Cedars Daughter married to his Son, 2 King. xiv. The little Spider says Solomon would be in Kings Palaces, and the proud Eagle builds his Nest in the Stars, Obad. ver. 4. Vain Astrologers that meddle with Heaven no fur∣ther I am afraid but by star-light, range among the Planets to find out honorabo, what preferment themselves shall come to, or those wise men that sent them to look. It was an excellent answer of Cardinal Pool to this purpose, and well known to many. One skilful in Astrologie told him that he had calculated his Nativity, and great things were portended him: It may be so says the Cardinal, but I was born again by Baptism, and so you must calculate my Nativity from that day, and then tell me if you can what honours shall redound unto me, as who should say, it is nei∣ther Nature, nor Planets, nor good luck, but God alone that brings to advance∣ment. Ego honorabo, I will honour. Promotion, says the Psalmist, cometh neither from the East, nor from the West, that is, says the Gloss, neither from this House of Heaven, nor that corner of the Planets; or as another commenteth, neither by the fall of one man, nor by the rising of another, but ego honorabo, I will honour.

Let me declare this Blessing of God in particulars. The Life of man is divided into three Ages. First here is our Conversation upon earth, whose Honours we call Political Promotions and Advancements, but the days of this life are few and evil, and the Honours are as short. The second Life is the voice of Fame when we are dead, according as we live in the good report of men, or be quite forgot∣ten. And the last Life is the Life of Glory. Tendimus huc omnes, haec est domus ul∣tima; the first Life may be Obscurity, and the second Infamy; but our Soul shall be satisfied abundantly, if the last Life be Glory. Thus you see God hath dispersed his blessing of Honours: 1. In Title and Preeminence; 2. In a Blessed memory; 3. In a Crown of glory.

Observe it in the first, that there is a two-fold end why God gives honours to some peculiar persons in this life; in utilitatem, & humilitatem; first to derive some publick benefit from one man, and secondly to work humility from a worthy spirit. He that will be the greatest among you, saith our Saviour, Mark viii. let him be as the least of all, that's for humility, and as Servant unto all, that's for use and ministry.

The first end of every mans high calling is to be a helper unto many. When God gave Moses and Daniel, and David to the world, he gave it a mighty gift, but when he set these men with the Princes of his people, it was as great a miracle in his love, as with a few loavs to feed thousands in the Wilderness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says Synesius, and to place a good King in a Kingdom is the shortest and most compendious way in Gods providence to amend all men. See what a wild fancy Plato had in this point, but fit for the purpose: He taught that the most pure and active Souls descended from Heaven, and of their own accord took upon them the shape of humane Bodies upon earth only to make good Law-givers and Magistrates, and having established a prudent Common-wealth, return'd to God from whence they came: there was honour undergone for the profit of others. I would you did reign, says the Apostle to the Corinthians, 1 Cor. iv. 8.* 1.2 that we might reign with you. I hope no man thinks that Paul was ambitious, all his aim was for the propagation of the Gospel. Here was honour desir'd to do good to the Church. Olim officium erat imperare non regnum, says Seneca: once it was a place of some employment, not a bare Title to be honourable. And in that one action for my part I did like Cato more than in any other, when he sued to be Tribune of the People: He was ever backward in seeking preferment, but at that time the Common-wealth was in great distress, and had need of an honest Magistrate. A good man seeks for Honours for the good of others, as the Moon gets nothing for her self, but new labours and new travails by borrowing light of the Sun, and thus much the poor Friars beat out by their own brains, that never came near the Court nor Promotion, Appetere gloriam propter proximum, charitatis est, propter seipsum, inanis gloriae. Charity incites us to get honours for the good of others and vain ostenta∣tion to have it for our selves. So did Mordecai preach unto Queen Esther, or rather prophesie that God meant well to the whole Nation of the Jews in her Royalty: What knowest thou whether thou art come unto the Kingdom for such a time as this? that is to prevent Haman and his conspiracy against the people.

O Says wild Esau what is this Birthright to me? He knew not how to use the honour that God had given him; indeed what is Promotion to them that stain it? it belongs as well to the Lion and the Leopard, to the Image of the Beast in their Coat of Arms, as well as unto them that do not fear the Lord. You Great ones of the Earth says Synesius, fortune hath befriended you, suppose that I speak it to the best dignified, and the most wealthy of this Assembly: Now the World is envious and calls her blind, unreasonable Goddess, that none but fortune would have bestowed her Larges so untowardly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let her not be reviled for your sakes, let her not be ashamed of what she hath done in heaping up such store upon you. Let your deserts, your liberality, and your charity be her defence.

I hope there is not one among you that is so well conceited of his own righte∣ousness, not such a Pharisee in the Tribe, that thinks God gave him ten thou∣sands and more for his sake, and for his Posterity; alas, no: what is there more in him for religion and holiness, than in a meaner man; no, beloved, give them their natural passage, derive them to the common use, and do not appropriate so great an encrease.

Omnes slavii decurrunt in mare, says Solomon, all Rivers run into the Sea. 1. There is Mare aquarum, the Sea of waters, into which all Rivers cast themselves, so it is true in Philosophy. 2. There is Mare politicum, and so we pay tribute to the King, that's the Sea which the Rivers sometime replenish as need requires. 3. There is Mare divinum: Gods Glory is a Sea into which all praise and devotion must flow. 4. There is Mare pauperum, a turbulent Sea indeed, the great wants of the poor, into which charity must not fall like a drop from a Penthouse, but it must empty it self from all hands as Rivers gush into the main Sea. The wealth of this City is not so great, but the indigency and distress of the poor is as great. The Rivers may be very full and swell, but the Ocean cannot be too full. And I pray learn this one lesson; the Poor are not superfluous helps of the State, they are not such as can be wanted and spared. The honourable person stands as much in need of the drudgery of the labouring man, as the labouring man stands in need of the reward of the rich. The state of him that sits upon the Bench is maintained by his own abundance, but his necessities to which he must set his own finger with∣out the servitude of Vassals is supplyed by the hard bondage of the poor. As for similitude; The Elm-tree is green at the top with the beauty of his own boughs and leaves, but it is green at the bottom by the Ivy that clasps and leans upon it. I give the top and chief beauty in this similitude to your own abundance, but then there is beauty in it indeed, when it is a shadow to refresh the low Shrubs beneath it; the Blew Coat wherewith you cloath the fatherless is more precious in Gods sight than your own Scarlet. Your Halls for several Companies set out with all magnificence and cost, are not such stately buildings in Gods eyes as are your Hos∣pitals and Bethlems, and such pious Houses for the crasie and diseased. Blessed are those Benefactors before God, and their names shall be honourable on earth that have enlarged the Revenues of those charitable places, and their faithfulness likewise shall be rewarded into their bosom that are put in trust with the custody of that portion, and discharge it with a good conscience, which will not be afraid to give an account to God. For this cause God hath put you in authority, in utili∣tatem publicam, for the publick good.

I have insisted long upon this, the next end why God gives honour in this life, is not only to return benefit unto others, but to reflect humility upon their own Soul. A thing which the Princes of the Earth are not aware of, but we should ap∣pear the more vile in our own eyes as God exalteth us: alas what are Titles? what's Birth and Nobility? Natalibus distinguimur, dum sumus, noble bloud runs in mens veins no longer than they run the short race of their life. When death picks us out, vale inquit ambitio, it cashiers that ambition, and in the next world we shall all meet, as if we were letters in the Alphabet; A. ante B. without di∣stinction of pomp and greatness. The figure of a Pyramid is a fit similitude before his eyes, that is rising higher and higher in the advancements of the world, for the bottom is broad and spacious, but as you rear it up more and more, so it grows less towards the top, to teach earthly Potentates to think more humbly of their own greatness, as they thrive in exaltation. It was Pompey his fault to burst at the last; Quia sibi uni parum magnus videbatur, he was Pompey the Great in other mens eyes, but never great enough in his own. He that riseth so high in the fancy of

his own pride, is like a man that climbs up upon the great boughs of a tree with∣out danger, but aspiring to rest upon the smallest boughs above his head, they would not bear him, and so he tumbled to the ground: Honour and Dominion is never safe, but when the foundation is humility. There is a memorable story of a Cardinal of Sicily a good man (as it happens sometimes) he was called to the Election of a new Pope, and esteeming it a most divine honour, lookt for nothing but Prayers and Devotions, yea and Revelations from Heaven to pick out a man for so great a place. He found it quite otherwise: ambition managed the business: there were nothing but threatnings and banding, and base offers; Sic fiunt Pontifices Romani, says this Cardinal of Sicily? Do you make Popes on this sort? and so took his leave of Rome for ever. O when I call to mind Ezekiels Vision, that the fur∣ther he lookt into the Temple, the greater abominations were to be seen, then I think if this good man had cast his eyes from the making of Popes by faction to the unmaking them again by treachery and poison, it would have made him cry out, These men came not in by Gods honorabo, and therefore they went out with a mis∣chief: infelicity was the end of that honour which was not begun in humility.

Let my speech sink into the heart of all those whom God hath advanced to the rule of his People, let the meanest find favour in their eyes as well as the greatest; mercy and justice, love and charity you owe them alike to all the world, to Caius and Titius alike, to Neighbour and Stranger. An elegant Minstril if his Musick be delicious, a sporting Stage-player and the like shall be admitted into the no∣blest Assemblies, and I am sure it is better than sport and musick to a worthy Magistrate to hear a man oppressed with wrong relate his grievances, and redress them. Pudeat aspernari fratrem quem Deus non aspernatur filium, says St. Austin; Do not despise him for thy Brother whom God hath accepted for his Son. This I have spoken for the first share of honour which God giveth in this life, and that for these two ends; in utilitatem, & humilitatem; First to promote the publick good; Secondly to be depress'd in humility.

But alas! what do we speak of Promotions in great places, this is small com∣fort to the poor man although it came from God. A poor Philosopher told a rich man that invited him He was set at the lower end of the Table, ut ultimum locum cohonestaret, to bring the lowest room in credit: So divers and very rare Persona∣ges are but underlings in this life, ut ultimum locum cohonestarent, but these may par∣take of honours in the second life, from the voice of fame, for the memorial of the just shall be blessed saith the Lord. Very briefly of this. You have known loving Fathers bequeath somewhat to their Posthumi, to their Babes which should be born after their decease, in whom they could never take joy nor comfort; so divers at the last gasp of their life have bequeathed Monuments and places of li∣berality to charitable uses, to reap that glory after their decease which they should never hear of. A question may be asked in this place, if it be lawful to call Col∣leges, or Free-Schools, or Hospitals after the Founders names, that posterity may know them, and testifie their pious affection. I must mollify the answer propter duri∣tiam cordis vestri, because of the hardness of mens hearts, for I had rather allow it as good, and give some indulgence to human infirmity which itcheth after praise, than Structures of Charity should fail, and the hands of the liberal should quite be dried up. But this is truth, without yielding one whit to mans frailty, good works offend not, because they are seen, but when their upshot and scope is to be seen, that their praise may be divulged. Si times spectatores, non habebis imitatores, says Gregory; as who should say, it is good to have our light shine, that men may behold and imitate it, not that they may behold and applaud it, as the Schoolmen express it, ad pro∣fectum aliorum, non ad ostentationem sui, not for our own reputation, but for our Brothers edification. 'Tis a sign of a generous and noble spirit to do good things a∣mong other scopes and intentions to purchase a good name, contemptu famae con∣temnuntur virtutes. Certainly the propagation of a good name, when it is not ambitiously coveted and affected, it is a leaf of Gods own Chronicle, and a blessing of many days wrought by his power who is the Ancient of days.

He that compared glory unto vertue, as the shadow unto the body, hit of a good similitude, sometimes the shadow is cast before the body, as when our glory is re∣ported in our own ears: Sometimes the shadow is cast behind the body, as when the memory of our good deeds remains after us, and this is from the Lord. Obli∣vion cast upon some is like the Plague of darkness cast upon Egypt.* 1.3 Three Kings of Judah sprung from a wicked Race, (of whom our Saviour came touching the

flesh) are quite omitted in his Pedigree, Mat. i. as if they had never been, and who they were it shall not be named for me since the Holy Ghost despised to reckon them. Tola judged Israel twenty three years, and all that he did is not so much re∣membred as that Paul left his Cloak at Troas. Joabs valour is forgotten among the Worthies of David because of his cruelty. It is Alexander Hales his observation, that the Scripture doth spend some Chapters to relate the Fall of Adam, because Man recovered himself by the Promise made in Christ: But not a word is spoken concerning the Fall of Lucifer, and the Evil Angels, neither in Moses nor the Prophets, except it be under Parables; and since it was their sin to rise against God, they could not procure such an instance of their memory in Gods Books as to have the story of their Fall. But a good name is a precious ointment, an Ointment which is con∣secrated and made holy by the blessing of God.

Well, let us proceed to the third and last portion of Gods Honour in tertio seculo & aeterno, in the life everlasting, and here is comfort in the end. For let the worst be made of the good mans fortune, his calling is not honourable but private, and his infamy perchance not private but publick. Naboth dies for Cursing, and Stephen for Blaspheming, and both were innocent. Now where is Honorabo? What is be∣come of the Honour that God promised? And yet who deserved it better than such a man? Nemo virtutem Sanctius coluit, quam qui boni viri famam perdidit, ne conscienti∣am perderet; No man loves Vertue more than he, that had rather die with an ill name than with an ill conscience; Where is such a mans Honour? Where the Philosophers Country was when he pointed up to heaven. Blessed are you, says our Saviour when men revile you, and speak all manner of evil falsly on you for my Names sake, rejoyce and be exceeding glad, for great is your reward in Heaven. There no Julian is an Emperour, no Sanballat a Magistrate, nor Caiphas an High Priest. Si Honor diligitur illic quaeratur, ubi nemo indignus honoratur, says St. Austin; Double my portion there, O Lord, and as Mephibosheth said, Let Ziba take all; and surely this Honour is best agreeable to the Text, Honorabo, I will honour him. It is a blessing in future, at such a time I may say, when time shall be no more. Not as the Gloss hath it, Qui benè utitur dignitate conservabo eum in statu dignitatis suae; He that mana∣geth any promotion of Honour justly and faithfully I will keep him in it, and not cast him down. Nay, admit that faithfulness and just dealing be an occasion to cast him down the sooner, as it befel Aristides, still Honorabo is a good promise; when greatness is eclipsed upon Earth heaven stands sure, and there the condition of this promise is best fulfilled. O could we but see the revelation of that glory with Stephen the Martyr, though every Devil in hell stood round about, threatning a Milstone to cast at your head, you would not so much as turn your eyes for a mo∣ment from that heavenly Vision to save your life. It were endless to fall upon this discourse. As a stone cast into a fountain multiplies Circles in the water, and the last is the greatest: So every Circle of Heaven would give a new Apparition of glo∣ry, but the last is greater than my tongue can utter. Let it suffice us to know, that in the greatest scorn of the faithful, and when envy reproacheth their good name, that there is a blessing laid up that we may believe against hope, this Promise in my Text, Them that Honour me I will Honour.

And now I am come to the third general Member, which is the Covenant or Composition. God must be Honoured, I began there; man would be Honoured, I ended there; but reason good if Man would have a free gift, that God should have his due. Honor propter Deum, Honour for honour, it is the highest step in my Text, and an eternal Covenant. Now you shall see every bone come to his bone, every part of my Text come to his part, which will in some sort revive that which hath been spoken. First, I told you God had a Name to be sanctified, and so the Children of Men desire the blessing of a good name in their memory, there is one pair to kiss each other. Secondly, God hath his Magistrates and Vicegerents to be obeyed, and such Honour as they have it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end of a civil life, says Ari∣stotle; there is another couple, if ye can joyn them luckily. Thirdly, God hath in∣stituted holy and religious Sacraments the Seals of his Kingdom of grace, and use them well, for the Seales of the Kingdom of Grace are our Patents for the King∣dom of Glory. Thus you see in every point the glory of God doth reflect glory upon Man; Let them meet and clap their hands together.

There are some that would part stakes, and give God some Honour, but keep back a portion to themselves. So the Pharisees were as cleanly in committing sin as in washing their hands often; and God should have long Prayers so themselves might

be praised for praying; this is to divide with Ananias and Saphira, but beware of the portion of Hypocrites. Some are so intent to their own Honour that they quite forget God, Let us get us a name say they that builded Babel; Nobis non Domino, a name for our selves, and not for God; and then we see what follows, their Language was so confounded, that no man could call another by his name, and so they parted. Thus it was Herods death to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. eaten up of Worms; but his first ruine was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eaten up of Flatterers, those that shouted in applause of his Eloquence, when he made his own funeral Oration, and gave not God the glory. Bernard says, that glory in this life is like the word of Christ spoke to Mary Magda∣len, Noli me tangere, Touch me not as yet, I am not ascended to my Father; when I am translated into that Kingdom to see my Father, then shall I also abound with Glory. But Glory, what art thou to me in this life? Touch me not, I am not ascended to my Fa∣ther. If the Devil tempt us to usurp upon that Honour which is due unto God, answer as Joseph did to the Tentation of his Mistris, Gen. 39. Behold my Master, my good God hath put all things into my hand, there is nothing that he hath not committed and delivered unto me beside thee that art his glory. How shall I do this evil then to take thee unto my self, I mean his glory, which art, as it were, the Wife in his bosom. When David in Psalm cxiv. had described the manner of Gods deliverance of the Children of Israel from Captivity, that the Mountains skipt like Rams, and the little Hills like young Sheep. In the beginning of Psalm cxv. he sings this Song, Non nobis Domine, non nobis; Not unto us Lord, not unto us, but unto thy name give the glory. Not unto us, not unto us; Why is it twice repeated? That is, says one, neither to Jew nor Gentile; neither to the Jew that observes the Law, nor to the Gentile that believes the Gospel. Whether you be a doer of the Law, or a repentant sinner, Not unto us Lord, not unto us. Nay, it is strange which follows, but unto thy name give the glory. What, should he give glory unto himself? Or should we do it? No, he did not say I will give glory unto thy Name, that had been an arrogancy, as if his free will could have done it, but unto thy name give the glory. Da Domine quod jubes & jube quod vis; Give me grace to glorifie thee, and then unto thy name I will give the glory.

Now then if Gods grace do enable us to give him Honour, the Honour which he repaies again, is a reward of mercy, and not of justice, Propter promissum, non propter debitum; out of the promise of his goodness, not out of the valour and me∣rit of our goodness. You know in temporal estates, every man that Honours the King must not expect honour again, but peace and justice under his protection. It is true. But this is the royalty of our Christian calling Honour is requited with Ho∣nour. Ask and it shall be given you says Christ; It? What shall be given you? Says St. Austin, Non dicit quid dabitur, quia est nomen super omne nomen, desiderare no∣strum non est terminus bonitatis Dei. It is a gift far greater than we can ask or think, and yet shall we have Honour for Honour? But suppose we could pick out in all our life a deed of Charity, a penitent Tear, or a Prayer which we could call good, Recte facti fecisse merces est. A good deed is rewarded in that our conscience can say we did it, and yet shall we have Honour for Honour? But alas what is our righte∣ousness? As vile as the most polluted cloath that is dipt in bloud. One said of the Infants of Bethlem, that Martyrdom was a great Crown to be put upon so small an head as an Infants was, Remondus ridet & in parvâ magna corona comâ. But if the ma∣lice and treachery of our heads were considered, they are more unfit to were the Crown of life than the head of an Infant, and yet to doubt it no more we shall have Honour for Honour.

But you will say, wherewith shall we honour God? With the heart, by desiring him; with the mouth, by confessing him; with the hand, with the plenty of your Substance by enriching Gods portion. You are faln upon an Age, where there is more large occasion to Honour God with your ability than in many Ages that went before you. I see a spectacle to be commiserated in this old Fabrick before mine eyes. O that God would stir up many Nehemiahs among you to re-edifie his Temples, and Churches, which are decaied and impoverished. Hearken to another Propo∣sition: In the Republick of the Jews, in the Fiftieth year, the year of Jubilee, the Land, which was sold away from any Tribe, returned again to the Tribe, and to his Family that sold it. You see, and I hope do pity it at least, into how many Tribes the portion of the Church is divided, how many Impropriations have almost laid waste the dwelling places of God, God stir up a religious heart in many of you to imitate those Worthies, who have bequeathed of their Wealth to regain unto

the Tribe of Levi that which was so sinfully alienated from them. Fifty, and fifty years and more to them are run out, and still our Inheritance is in the hand of Srangers, and there will remain, unless by your bounty you will repossess the Church again in those holy demeans which by divine right belong unto it. It is worth your knowledge to give you notice how riches came first into the world, says Abulensis in his question upon Genesis. Cain, and Abel, and Seth burnt whole burnt-offerings in the open field upon the floor of the earth unto the Lord; the great fire of those Sacrifices melted Gold and Silver in the veines of the earth, lying near unto the Su∣perficies, and purged it from dross, as in a refining Furnace, which being con∣gealed men found out the use of it, and how precious it was, and so by this mans conjecture Riches were first found out by doing Honour unto God; and is it not most natural to repay them back again, for Gods honour, and to expect a better re∣compence?

The Text, I confess, doth most properly touch upon the Cleargy themselves, upon the Priests of God, Honorantes Honorabo, they may claim it especially as their due; for I told you the Message was delivered by an Angel to Eli the High Priest, and to his Sons, who had succeeded him in the Priesthood if they had been righteous. Let the Sons of Aaron especially praise the Lord with the two Silver Trumpets, Verbo & vita, their painful doctrine, and their pious and peaceable life; and then if all other honour fail they shall be thrice honoured when the Archangel shall call them out of the Grave with his Trumpet to the Resurrection of the Just. If you will see an honourable Priest indeed, read the Ninth Chapter of Ecclesiasticus. It is the praise of Simon the Son of Onias.* 1.4 What a declaration is there? What a De∣scription of his glory? Beyond all the Eloquence, that ever I met with in humane Oratory, if the delight of the Subject do not deceive my judgment: Such Honour in his Robes when he was cloathed with the perfection of Glory; such Majesty in the manner of his Sacrificing; such shouting with the Musick of the Temple; how the High Priest stretcht his hands over the Congregation, and gave them the bles∣sing of the Lord with his lips; then how the People bowed their face to the ground, and worshipped the Lord; lastly, how Simon himself was honoured in the Congre∣gation, shining like a Rainbow in a cloud of dew. They that will please themselves let them read it, and learn both, what it is for the Bishop to ravish the People with de∣votion, and for the people to return all reverence and honour to the Bishop. I know this Doctrine is against the stomach of a troublesom Faction in the Church. If God and the King should give Honour unto his Priests every day, they would grudge against it every hour. No Honour or Lordship for that Coat say they, as if because our Saviour called the Disciples the Salt of the earth, we must be all set, like the Salt, at the lower end of the Table. If Joseph were honoured in the sight of all the Egyptians that laid up food in Pharaohs Granary, shall no honourable place be∣long unto them that lay up spiritual food in the Temple for the people of the Lord? Can you turn this Text, and say it was not preach'd to Eli, Them that Honour me I will Honour?

Let me answer one Objection, and so I will end this first part, What is this that God saith, Honorantes Honorabo, he will Honour his Saints, when such as have filled the Commonwealth with outcries, and the Church with abominations, are Rulers and Po∣tentates in every Age? When the rich Glutton is cloathed with Purple and fine Linnen every day; they that make this complaint, let them turn about and look where they are, in Earth, or in Heaven. One asked Aesop why the Weeds grew faster than the Flowers in his Garden; says the wise man, Quia terra est horum No∣verca,& illorum Mater; The Earth is own-Mother to my Weeds, and Stepmother to my Flowers: So says Christ to his Disciples, Doth the World hate you? And no marvel, you are not of the World, your Conversation is in Heaven. But will you have a Paradox indeed? God never gave honours to a wicked and pestilent person, Why, but how came he to have them? Is not all Honour from God? Yes, but they were not given to him. Dati sunt Avo Proavoque, dati seris nepotibus, says Seneca, they were given to the good Grandfathers, or Forefathers that used them well, or they are prepared for the Sons or Nephews who will use them better here∣after. Mamercus Scaurus was a known Adulterer, and yet the Romans chose him Consul, not intending to give him Honour, but forsooth his Father had been an ex∣cellent Senator, Et indigne fert populus Romanus sobolem ejus jacere, they were loth to disgrace his dissolute Son: And surely God will much more respect the thousand Ge∣nerations of them that love him, and keep his Commandments; for the honours

which a dangerous person hath are not his own, they are hatcht for the Children yet unborn, that the promise may coextend only to the just. Them that honour me I will honour.

All this while we have been in the first part of Pharaohs Dream among the good∣ly Kine, and in a golden Harvest, now we come to the second, to the lank ears of Corn, to the ill-favoured Cattle, to those that cast Gods honour behind their backs, till he cast them away into utter darkness, for so says the other member of the Text; They that despise me shall be lightly esteemed.* 1.5 Theodoret in his Ecclesiastical History having discoursed briefly upon the life of Julian the Apostate, brake off abruptly and would not speak of his Successor the Christian Emperour Jovinian, till he had begun a new Book, and a new Treatise: it were a great Trespass says he to write their Acts and Monuments upon the same Paper. So I affected this method I confess to spin a new Web, as it were, and to frame a new discourse, when I came to them, who are the contemners of Gods glory. The former Promise, ho∣norantes honorabo was fit I told you for the day, this latter minacy of Gods anger is rather fit for our Age, and for the lamentable profanation of our times; They that despise me shall be lightly esteemed. Which words, as it seems to me, will best bear this division of two parts, 1. Here is ignominia indigna a disdain much undeserved that God should be despised in the opinion of man. 2. Here is ignominia dignissi∣ma, a scorn and disdain justly deserved, such a man set at nought in the eyes of God. First, I note that here is a disdain much undeserved, that God should be de∣spised in the eyes of man. As one said that there were no Adulterers in Lacaedemon, and as Solon thought that there could be no Parricides in Athens; so I ask,* 1.6 are there any in the world guilty of this blemish to despise God? There have been some men so compleatly furnisht with Heroical virtues, that they were esteemed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men above the reach of obtrectation and envy; surely then the mighty God, whose glory is incomprehensible, whose power is infinite, his Maje∣sty is far above contempt and disdain. Beloved the enormity of this evil act to despise is not grosly against the Essence of God, as if that could be contemned, but by reducement it is a sin of so great extension and compass, that it will be most necessary for your use, and my orderly proceeding, to confine our selves to a rule that hath certainty in it. The properties of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or contempt are most distinct∣ly set down in the 2. of the Philosophers Rhetor. as Artists know, and them I will lay down before you, by which, when you examine your own practice, you will know whether you be among those that despise God.

The first sign of despising is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. we contemn that which we neglect to understand, as when a prudent man will not beat his brains to study curious and unlawful Arts, it is manifest he doth despise them; so whomsoever thou art, that art not painful to understand the Sum of thy faith, and the mystery of thy salvation, it must be granted, that thou setst it at no price and estimation. I do not say that every mans capacity will serve him to be a skilful Divine, labour for so much knowledg, as is referr••d to Gods Worship, whatsoever the best enquire af∣ter beyond that Solomon calls it sorrow, Eccl. i. I call it curiosity. Brethren, I be∣seech you be perswaded that ignorance is a fault, for there is a Sacrifice appoin∣ted to make an attonement for it in the Old Law; besides, David had been un∣charitable to pray to God to pour out his indignation upon the Heathen that do not know him, unless their slothfulness not to know him did deserve it. For your bet∣ter satisfaction, there is a threefold ignorance; the first is called invincible igno∣rance that could not be helpt, I call it the ignorance of the Woman of Samaria, how could she tell that Christ was the Messias, until he revealed it unto her; this was not to be blamed. The second is called affectata, ignorance that is wilful and af∣fected. I call it the ignorance of Pharaoh; Who is the Lord that I should let the people go? He could not away with it to hear of the name of the Lord, and therefore his opinion was, that Religion was an idle mans exercise: You are idle says he to Moses, and therefore you say, Let us go worship in the Wilderness. A practised liar will not understand, that every word of dissimulation in buying and selling is cosenage and hypocrisie. A man that loves increase of wealth will not conceive that any usury is a gross sin, and the bane of charity. He that thinks a little is too much for the Church will not be informed that Sacrilege authorized by custom can be Sacrilege; these proceed from stubborn and affected ignorance. The third is called supina, ignorance growing upon us by sloth and carelessness, this I call the ignorance of Nicodemus, he knew not the mystery of regeneration, and what it was to be

born again of the spirit; simple education God knows for a Master in Israel. I fear to speak it, but it is most true, there are many that know as little now adays with their Bibles open as our Forefathers knew in the time of Popery with their Bibles shut. How many are there that pass for Believers like the men of Ephesus, Act. xix. and yet know not whether there be an Holy Ghost or no? how many Anthropomorphites, God help them, that know not that God is an infinite Essence, comprehended in no place, but think he hath eyes and hands and feet according to the bare letter of the Scripture, as whole Covents of Monks fell into that illiterate opinion says So∣crates. Your own regardlesness, that you do not search into the ordinary discour∣ses of Divinity, it is the cause that most Sermons are obscure and fruitless to the hearers, and that which we think is as easie as milk unto your Palats, it is strong meat which cannot be digested, because of your ignorance. Thus when you set it so light, whether you know the mystery of godliness or no, is it not to despise the Lord?

Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: those things which we despise we put out of mind and easily forget, forgetfulness is a sign of contempt: How many preser∣vations, how many strange deliverances have befaln us? so apparently miracu∣lous that our enemies were compell'd to say this was the finger of God, and yet I am afraid most of us would seldom remember them, if they were not printed in the Rubrick of our Almanack: how much sooner is a sensless Winter tale remembred than a sacred story? how new is that unto your ears this day in many things which perhaps you have heard from the Pulpit twenty times before; that which we hear once a week concerning faith and good works, is sooner out of our head than that which we hear but once in an age from a Proclamation: as Tully said of old mens memories, Nunquam quemquam audivi oblitum quo loco Thesaurum obruisset, he ne∣ver read of one that forgot where he had laid his treasure. So those things only fix themselves in our head which are set in our heart, and that only slides away like water which we regard not. The first thing which the Devil stole from Eve was her memory, God said in the day you eat you shall surely die, she said she must not eat lest peradventure she should die: Thus we forget instantly what God says, like Eve; nay we forget what our selves said, like Peter: he would not forsake his Master, but hold out when all fail'd, and alas he was the first that denied him; how often is the next thing that follows our repentance, fresh iniquity? how often is the next thing after our prayers, profaneness? and then do we not forget what we said our selves? Orlandine in his Story of the Jesuits affairs makes his Proto∣plast Ignatius Loiola to be so fortunate in carrying all the substance of the Scripture in his mind, that had the Scriptures been utterly lost (a thing perchance which he wisht for) Ignatius could have delivered all points of faith without book. I would you were all as truly such as Orlandine fain'd and imagin'd him to be. I would you were such as that Antonius of Padua, who by those that admired his cunning in the Scriptures was called Arca Testamenti, the Ark wherein the Law of God was laid up to be kept. I would you would make them your inheritance as David did, Thy testimonies have I claimed as mine inheritance for ever. Like righteous Naboth, though Ahab and Jezebel, the Devil and the flesh would extort that Inheritance from you, sooner die than part with it: but when you are so oblivious and forget∣ful of all holy things, Gods blessings, your own repentance, and the sweet relish of the Scriptures, is it not a sign that you despise the Lord?

Thirdly, contempt is seen in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to take it to heart, not to be wounded with compassion when Sion is wasted, and Gods honour is tram∣pled under feet. Like Gallio the Deputy in the 18. of the Acts, that professed he sat in judgment to take up discords of civil peace, but if a controversie come before him about the Law of God, let it be right or wrong he would not meddle with it. But Lot was grieved and afflicted with the filthy conversation of the Sodomites, 2 Pet. ii. 7. though Persecutions of bloud be not upon our land (and O Lord be gracious still and for ever to keep them from us) yet a righteous man suffers some persecution in his soul, when filthy conversation jets about before his eyes. Phineas was inflam'd with zeal to see Adultery in the Congregation, and slew both Zimri and the Moabitess, Num. 25. Ezekias rent his Garments, and put on sackcloth when he heard the blasphemy of Rabshekah against the living God. Horror hath taken hold on me, says David, because of the wicked that forsake thy Law, Psal. cxix. 53. there is not such a Sacrifice offered up unto God says St.* 1.7 Ambrose, as a zealous conscience that is eaten up as it were and consumed because the fear of God is imminish'd a∣mong

the Sons of men: nay, says he, take away zeal for Gods honour, and you take away the office, the excellency, nay the very nature and substance of an Angel. Old Polycarpus went always right with the true Doctrine of the Church, but because Hereticks grated his ears with their unsavoury opinions, he cries out,* 1.8 Deus bone in quae tempora me reservasti at haec audiam? Good Lord, why do I live to hear such pesti∣lent speeches against thy glory. Beloved upon these your Festival days of pomp and ostentation, give ear a little to the calamities which the Protestant Church doth suffer at this day under the hands of Tirants that do not love the purity of our Gospel. Our Brethren that suffer the least share of their fury are threatned, and besieged; a most Valiant and Illustrious King through the covetousness and mutiny of his own Forces much weakned and dejected, the florishing Inheritance of the Rhene quite rent away from the true and ancient Possessors. Can, O can you forget when the Tribe of Benjamin was as it were quite cut off with the edg of the sword,* 1.9 that the Eleven Tribes remaining came to the House of the Lord, and abode there till Evening, and lift up their voices and wept sore, and said, O Lord God of Israel, why is this come to pass in Israel, that there should be to day one Tribe lacking in Israel. The Country Palatine was a strong Pillar to uphold the happy proceedings of the Reformed Churches; our Confe∣deracy is now much weakned in that damage; Away with Sports and Revels, and gaudy Pastimes, a Tribe it wanting this day in Israel; let us mourn for it in our Prayers, and engage our fortunes for it in the field; He that doth not condole for the great blow given to the Church, doth he not slight the miseries of Sion and depise the Lord?

Hearken now to the fourth sign of scorn and contempt, which consists in this, to speak ill of those things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. who are precious to God, and of high esteem, as when Hezekiah called the brasen Serpent Nehushtan, a lump of Brass which the people did superstitiously adore, it is manifest that Hezekiah did despise the vanity of the people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the saying is, speak that which may be lucky and fortunate, both to your selves and others; let the Praises of God and his Saints be in your mouths, the Lord delights to have their names exalted and magnified. See what a commemoration S. Paul hath made of the faithful departed, Heb. xi. he passeth not over one without some Encomium of his zeal and piety; nay our Saviour gave Mary Magdalen his blessing, that wheresoever the Gospel was preached in all the world, it should be reported to her honour, what costly oint∣ment she had poured upon his head, and should we be so froward as some are, to put down the solemn Holy-daies which are allotted to the memory of the Evangelists and Apostles, upon whose foundation I mean their doctrin, and not their person, the Church is built throughout the world, I fear that God would be offended at us, and impute it to our disdain, that we despised him, because we grew weary to revive the me∣mory of his Saints. Many are willing that Bartholomew or any other Apostle should hold a Fair in the City, for the quick uttering of Wares and Merchandize, but they would not have the Church opened upon a solemn day for St. Bartholomews. My Brethren both may be well done, but the last of the two much better than the o∣ther, for I hope you will know St. Bartholomew was a Churchman, and not a Merchant. Another fault there is, let it lye upon the score of private persons, and not upon the whole Church. The adoration which the Church of Rome ascribes to the Blessed Virgin Mary, the Invocation of Saints which they maintain, St. Peters Supremacy, and the Popes Succession in his person which they defend as their life, these opi∣nions are false and superstitious: but none of those noble persons have therefore de∣served ill at your hands, that in the heat of the controversy we should insult over St. Peters faults, or make havock of the Reliques of the Saints, or speak slightly of that incomparable vessel the Virgin Mary, and mince her title of Blessed,* 1.10 when the sacred Hymn says, that all generations shall call her blessed, leave this to the railing Jew, who in disdain calls our Saviour not Ben Mariam, the Son of Mary, but Ben Aa∣riam, the Son of her that is vile as smoak. As for such backbiters of the glorious Children of God, like as the smoak vanisheth, so shall they be driven from the pre∣sence of God. And I pray you what credit is it to our Church to make such a bustle, as some private men have done about scandalous Ministers, as if the Clergy were grown so disordered, that the most necessary thing to be provided for in the Weal Publick were new Laws for the rectifying and deprivation of scandalous Ministry. When sundry Petitions were put into the hand of Constantine the Great at the fa∣mous Council of Nice against some Bishops and Priests and Deacons, he threw them all into the fire with this answer, He would not have complaints in that kind so pub∣lick, but if he knew how to cover their trespasses, he would cast his own royal Robe

upon them. As you wish that God might not be despised, as you wish the Jesuits might not triumph at your Ministers, beware to make such a mountain of that which private advertisement might better rectifie. Many of my Brethren of good parts are unfurnish with means, and where poverty and wit meet together, I con∣fess they seldom make an honest man between them; God give them grace to bear their wants more religiously, and with less scandal; but I hope you will not think the whole Loom is bad, because the List is coarse: But for those that are so ready to blur their reputation, whom God hath appointed to burn Incense before his name, that is, to pray for his people, is it not a sign that God is despised by them?

Fifthly, To step into the observation of a judicious Commentator, it is an ap∣parent disgust of contempt, Minimè ad minas contremiscere; not to tremble at his anger that threatens. Primos in orbe Deos fecit timor, says Statius, not so soundly: that fear was the first thing that made a God,* 1.11 but I am sure that want of fear is the first thing that will make an Atheist, and perswade a man there is no God. The Pro∣phet Isaiah could say no worse of the Idols made of stocks and stones, but that they could do no evil that we should be dismaid at them, Isa. xli. 23. Every part of our Saviours Passion was undergone to satisfie in the kind wherein we had most prevaricated. Our Extortion wounded his hands, our Gluttony gave him Gall to drink, our want of fear put him into the strongest part of his Passion, that Agony full of great fear in the Garden when he sweat drops of bloud; as for them that hear lamentations read unto them, that have heard the vengeance of Captivity, and the Sword threatned to a wicked Land, and yet their heart is not quail'd, their courage is undaunted, it shall fall out unto them, as it did unto the Philistines, they brought out Samson to play before them, and made a mocking-stock so long of his Arms of Steel, that at length he plucked down their Temple about their ears, and brained them. A filial fear, that loves God for his goodness, is like a bright day that hath not a cloud to disfigure it: a servile fear, that loves God for fear of the wrath to come, is like a day that is overcast with clouds, but it is clearer than the fairest Moonshine night. It is good to have the Spirit of Adoption, but it is better to have the Spirit of bondage than the Spirit of slumber. It is good to be in Canaan, but it is better to be in the Wilderness than in Egypt: It is good to be a Child, but it is better to be a Servant than a Stranger to the Lord. The Lions roar, and the Beasts of the Forest are moved at his mighty voice, the winds arise, and the sowls of the air flutter and lay them down in their Nests, the thunder-claps rend the air, and the Spirits of Princes are dismaid and troubled; but if the God of the Winds, and of the Seas, and of the Thunder threaten and menace us for our sins, shall we not much more dread his fury, and look pale at his indignation? But when we bear all prodigious signs and wonders without crouching; when we esteem not the terrours (God help us) that are now round about us, is it not a sign that God is despised?

Sixthly, To take another Arrow out of the same Quiver, it is a sign we under-value the power of another, Minimè ad opem ejus consugere, not to fly to his help when we had need of relief; so when the Israelites blurted at Saul as if he did not look like the man that could lead out their Armies against the Philistines, Nun∣quid iste salvare potest Israelem? Can such a man as this save Israel? It is a manifest token that they did despise him. God is much offended when we neglect him in pro∣sperity, and he is no less displeased when we do not fly to him in misery. You are for the God of Ekron in your sickness, says the Prophet to King Ahaziah, when he sent thither for remedy, is it because there is no God in Israel? A word, if you mark it, that relisheth of most sharp indignation, it is because there is no God in Israel. In∣voca me.* 1.12 Psal. ••. Call upon me in the day of trouble and I will hear thee. Invocantibus mise∣teri desiderat qui monet ut invocetur, says Gregory; God hath a great good affection to be gracious unto them that invoke him, when he puts us in mind to be invoked. The Children of Israel were miserably oppressed with bondage under Pharaoh, yet their curs'd hearts had rather put up their wrongs, and suffer them, than be beholding to the Lord for their delivery. Trajan had rather pine away with Leprosie than call up∣on the name of Christ, whose Servants he had persecuted. Wizzards and cunning Soothsayers, so called, some run to these for relief. Tutelary Angels that have the Patronage over several Kingdoms (so well do they know what God hath ap∣pointed in Heaven,) imaginary Saints, that are fortunate in expelling some parti∣cular disease (as it is thought,) some run to these for protection. Non defensoribus

istis, our hope is not in such miserable comforters as these, but the Lord is our re∣fuge in the day of trouble. If we say unto the needy that God is his portion, and he must not steal; if we say unto the sick, that the Prayer of the Faithful availeth much, he must not fret and be disquiet, and yet he rageth, and curseth at his affli∣ctions; if we say to the opppressed that God will judge their cause, and yet they desire to break the net that held them in by violence, and to take private ven¦geance into their hand; Where is their patience? Where is the testimony that they fly to the Almighty in the evil days? Is it not a sign that God is de∣spised?

Seventhly and lastly, to end this Point, let me borrow but the speech of the angry Goddess, when she thought she should be contemned, Et quisquam numen Juno∣nu adoret? Praeterea aut supplex aris imponat honorem; that is, when Sacrifice comes not in plentifully to the Altar, it is an indignity second to none, and God doth greatly disdain at it; if his Churches beg your liberality for their reparation (beg they must by a Brief, and that impudently, or else they shall lie in the dust) but when they do crave your help, pour in plentifully into the Corban: He that soweth sparingly shall reap sparingly. If his Priests plead for the due, and true portion that belongs unto the Altar, do not construe Divinity so much amiss, as if the Doctrine concerned their profit only, but did nothing pertain to inform your just dealing. Your volun∣tary benevolences, though they be large and bountiful, shall excuse no man of Sa∣criledge where that which is due is pinch'd and impaired: He that wrongs the Altar, I mean the Church, in Shillings, nay, in Pence, that are due to it, they are not his Pounds of benevolence shall make him an honest man in the sight of God. Do not flatter your selves in what you are not, and let me tell you the truth, one of your poor Farmers, that occupies under you but one hundred pound Land by year in the Country pays as much to the Church Demeans by due as five, nay, as ten wealthy Landlords in the City: And yet you think your selves the best pay masters to the Church, but no man of understanding believes you. He is called a wise Steward in the Gospel, but his deeds were the actions of a Reprobate that bad his Masters Debtors set down fifty for one hundred, and fourscore for another: I should be this unjust Steward my self if I should not tell you justly and faithfully what you owe to my Master in Heaven; they have more cunning than faithfulness that teach you how to strike off part of the Sum. And yet I beseech you mark one passage in the unjust Steward: He doth not come with Quid dabis? How doth your mind stand for a benevolence? What are you pleased to give my Master? But, Quid debes? What do you owe my Master? Pay your Debts first, and talk of your Supererogation after∣wards; as if you should stop the free passage of a Spring, and then think to recom∣pence the Owner with a Glass of Rose-water: Such a kindness it is to stop the rights of Gods Ministers, and then think to make them amends with some contribution of courtesie. O let not this fair object of your manifold charity before mine eyes be blemish'd with Sacriledge, for when the Sacrifice is withdrawn from the Altar, is it not a great sign that God is despised?

So much of that general Point drawn out into the several branches, Ignominia indigna, a disdain much undeserved, that God should be despised in the opinion of Man. The upshot of all that I have to say is in that which follows, ignominia dig∣nissima, a scorn and disdain justly deserved, that the abusers of Gods Glory shall be set at naught in his eyes: They that despise me shall be lightly esteemed. Mercy and Ju∣stice are in all the works of the Lord. Behold the sweetness of Mercy in two things, gathered out of that which is before us: 1. The order of these parts will insinu∣ate it unto us; for promise doth go before minacie, the affection of love before the destruction of anger. Them that Honour me I will Honour. God begins at that end where there is a reward in the right hand. They that despise me shall be lightly esteemed, that is the conclusion, the last refuge upon which he is thrust with vengeance in the left. Mount Gerizim is the first hill that God mentions, Deu. xxvii. the Mountain upon which Levi and his fellow Tribes should bless Israel. Mount Ebal is prepared in the next place, the Mountain upon which Dan and his fellow Tribes should curse the Peo∣ple. Behold I set before you this day life and death, blessing and cursing, Deut. xxx. 19. As Medicine is the first offer of Chyrurgery, Amputation of the putrified part is the last and desperate help that Art doth administer. 2. God will Honour the Good, he takes it upon him, that benediction is his proper act. It is set down pas∣sively, and no otherwise, that the wicked shall be lightly esteemed. Come you blessed

of my Father, Mat. xxv. Benediction is from God. Go ye cursed, says Christ in his an∣ger, cursed by your own sins, cursed by the malice of the Devil; he doth not say, cursed of my Father. Surely somewhat is in it that God will never take the act of Ma∣lediction upon himself, Isa. xxviii. 21. The fury of his wrath he calls alienum opus, his strange work, his strange act that he will perform. Non est opus Dei perdere quos creavit, says Lyra. It is a strange work, and comes as it were unwillingly unto God, to destroy those whom he hath made. And therefore we have it in a Prayer of our Liturgy, especially against the visitation of the woful Pestilence, God whose nature and property is ••ver to have mercy and forgive. Peregrinum opus est, ut puniat qui Salvator est, says St. Hierom upon the forenamed place; it is an improper work for him to curse, who is the Author of blessing; for him to destroy, who is the Saviour of the world; for him to put any man to light estimation, from whom proceedeth all ho∣nour and glory.

And as Mercy gives a sweet relish to this Text, so Justice is no less conspicuous, for here is a punishment so proportioned to the fault committed, as if God had stu∣died to retaliate, may I express it as we do barbarously in a Vulgar Proverb, Qui meccat mockabitur; he that despiseth me shall be despised. You do well know Adoni∣bezecks confession, his Thumbs and Toes were cut off, as seventy Kings having their Thumbs and Toes cut off,* 1.13 gathered meat under his Table as I have done, so God hath requited me, says the Tyrant. So might Pharaoh and Egypt have confessed, that as they did exercise cruelty upon the Infants of Israel, so the Angel slew all their First-born in a night. As the Seed of the Righteous was cast into the water to be drowned, so Pharaoh and all his Hest were drowned in the Red Sea. So Charles the Ninth of France, who publish'd himself to be the Author of that bloudy Massacre commit∣ted upon many thousand innocent Protestants in the Streets of Paris, bloud was his end in great quantity,* 1.14 says the famous Annalist of our Island, sanguinis profluvio inter longos & graves dolores expiravit; the bloud could not be stanched, which gushed out from many parts of his body, and so after long and grievous torments he gave up the Ghost. An eye for an eye, and a tooth for a tooth; bloud for bloud, Children for Chil∣dren, drowning for drowning, ignominy for ignominy, this is the retaliation of true Justice, They that despise me shall be lightly esteemed.

Where is the advancement of the Proud? Where is their honour that would be noble, and yet tush at the true nobility of Vertue and Religion? Like as I have seen in the Emblem of a Fool, that thought to fly aloft, and had a Plume of Fea∣thers in one hand, to carry him up like a birds wing, but there was a stone in the other hand. The word was, Non tam pluma vehit quam grave mergit onus; So, vain ostentation is but a Feather to lift a man on high, Gods wrath is like a Milstone to weigh him down, and to lay his honour in the dust. In a corrupt Age he may per∣haps be advanced that had rather be great than good, but because much of great∣ness consists in the opinion that men have of them as well as in the title: Honor in honorante,* 1.15 the world was never so bad yet, to hold him great in the common esti∣mation that had no conscience to be good. Want of Piety, want of the fear of God, doth eclipse the most generous qualities of Nature and Morality, and make them contemptible. Solomon wrote most choice Philosophy upon the Plants of the earth, from the Hyssop on the Wall to the Cedar in Lebanon; yet Posterity neglect∣ed to preserve those Monuments of his wisdom, though they were the Labours of a King, because Lust and strange flesh made his wisdom despicable. Julian, a man of rare moral qualities for an Emperour; Ʋlpian, the greatest Lawyer. Galen, the greatest Physician; Plotinus, the greatest Platonist, Porphyrie, the greatest Aristotelian; to descend lower, Aretine, the quaintest wit of Italy; we vilifie the men, and set a mask upon their good parts, as God did upon Jeroboam, that he made Israel to sin, because their Religion was Atheism, and Profanation.

I have told you before that Eli the High Priest was the man shot at in this Text, not for any personal crime of commission in himself, but for a sin of omission, because he did not reform, or else severely punish, the unpriestly behaviour of his two Sons Hophni and Phineas. One part of disgrace that fell upon him is in the third Chapter following my Text,* 1.16 and the first Verse; Sermo domini erat pretiosus in diebus istis; the word of the Lord was precious in those days, there was no open Vision; that is, Ces∣saverunt responsiones divinae & Propheticae in illo tempore; Prophesie and Divine Revela∣tions were well nigh deceased in those times for the wickedness of the Sons, and the indulgence of the Father. Moreover, in the next verse to my Text, God says

he will cut off his arm, and the arms of his Fathers house; that is, the Succession of the Priesthood should be removed from that naughty Generation. Afterward it is de∣nounced, that there shall not be an old man in his house. Alas, Counsel must needs perish when Age and Experience doth not govern. Thus you see that for want of bri∣dling, nay, for want of deposing, and not utterly cutting off of scandalous Sons of his own body, Eli the High Priest should be so despised, that is, his Succession should fail, the wisdom of old men should not support him, and divine Revelations had utterly forsaken him. Tell this to the Bishop of Rome, to him that would be the sole High Priest of the Church of Christ. Are there any Christians in the world more riotous, more lascivious, than his Sons the Cardinals? And by your leave it is often seen that some of them are his Natural Sons. Is there any Father more facile and connivent than he? That it seems will ever hearken to the counsel which Nicholas Archbishop of Capua gave to Pope Leo the Tenth, Ne quid omnino reformantur,* 1.17 at any hand, whatever the Lutherans said, to mend nothing; How can we then refrain to despise them, as the Lord said the house of Eli should be despised? Can we believe that Succession hath not been long ago cut off from the chair of the Scorners? Shall we delude our selves that the Revelation of Truth is among them? Or that the Oracles of infallible illumination are not more precious among them than they were in the days of Eli's declination? They take upon them the Honour of Eli, I know they are guilty of the faults of Eli, and of crimes much more flagitious; was the Scripture written for any one mans sake? Shall not the infamy also of Eli be inflicted upon them? As my Text says. They that despise me shall be lightly est••med.

Yet it were happy, for the despisers of God, if this were only their doom, to be inglorious in this life, and a scorn of men, as I said before, that the best Saints of God had marks of ignominy branded upon them:* 1.18 Stephen died in the name of a Blas∣phemer; Naboth died in the name of a Traitor; St. Paul, who was entertained by the Corinthians instar Angeli, as an Angel of God,* 1.19 passed among the Jews and Tertullus for a pestilent fellow; but as Aulus Gellius said of the Epithete illaudatus, that more was meant by it than not to be worthy of praise, it was as much in true sense as innominandus, Neque unquam nominandus, one that should never be named or men∣tioned; so to be lightly esteemed in this place is to be put out of Gods Check, to have their names raced out of the book of life, when the Saints carry Palms in their hands, and Crowns upon their heads, who have made their red Robes white in the bloud of the Lamb, they shall be cast out of doors among the foolish Virgins, with a Non novi vos, Depart from me for I know y••u not. Can any thing be made more vile and abject than not to know it? Others will say perchance, Lord thy hands have made us, and fashioned us, by thee have we been upholden ever since we were born, how can it be that thou that knowest all things shouldst not know what we are? In Mat. xxv. when Christ spake in the person of a Judge, how he would challenge the uncharitable for not refreshing him in Hunger, nor in Prison, nor in Nakedness; they make answer, as if God either knew not their thoughts, or knew not them throughly, or knew not what he said, Domine quando te vidimus esuri∣entem? Lord, when did we see thee in hunger? Therefore God puts this derision upon them at the judgment, since you think I am mistaken in you, Non novi vos; be it so as you would have it, I know you not.

Which interpretation puts me in mind of the last Point, and the very height of these mens miseries, for to be cast aside as an igno••e person, is a most light esteem, but being utterly forlorn and miserable, then to be made a ••lout and derision, it passeth all other scorn and contumely. Says the Lord, Prov. i. 26. I will laugh at your calamity, I will mock when your fear cometh. So he seems to triumph and insult over the Devil and his Angels, Isa. xiii. How art thou faln from Heaven O Lucifer, thou son of the Morn? In the Second Psalm there is mention of as great a Faction, banding against the Lord, as could cluster together, the Heathen rage, the People tumult, the Kings and Rulers of the Earth take counsel. God is despised, and beset round as it were with the Bulls of Basan. How shall this strong conspiracy be broken? Why, in the fourth verse the Lord laughs and hath them in derision. Do you make a question how all these shall be oppressed? Non est res difficilis,* 1.20 aut laboriosa, ludendo facturus est quoties libuerit, says Calvin; It is no hard matter to bring to pass, the Lord will do it at leisure, nay, as it were with sport and pastime. The wicked can look for no other but to be put to shame hereafter, and lightly esteemed:

For as they that honour God are called Oves à dextra, Sheep on the right hand; oves propter fructum & naturae mansuetudinem; Sheep, for that they yield fruit to the Shepherd, and because of the innocency and patience of their nature: So the de∣spisers have their Name,* 1.21 Haedi à sinistrâ, Goats on the left hand. Quia salaces & per praecipitia incedunt, says Origen. Because of their petulancy, and that they walk in slippery places, ready to break their necks. Finally, says St. Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God is not mocked, that is, not without retorting scorn for scorn, for they that despise him shall be lightly esteemed. Now from all contempt of his glory, from all contempt of his Word and Commandment, Good Lord deliver us. AMEN.

Notes

• * 1.1

  Gen. 25.23.
• * 1.2

  1 Cor. 4.8.
• * 1.3

  Jehoash. Amaziah. Azariah.
• * 1.4

  Ecclus 50.
• * 1.5

  Lib. 3. c. ••.
• * 1.6

  Plut. Vit. Ly••.
• * 1.7

  Super Psal. 118.
• * 1.8

  Euseb. lib. 5. c. 20.
• * 1.9

  J••d. 21.1.
• * 1.10

  Lori. Act. 1.14.
• * 1.11

  Calvin.
• * 1.12

  Greg. lib. 21. Ep. 2.
• * 1.13

  Judg 1.7.
• * 1.14

  Cam. Eliz. anno 1573.
• * 1.15

  Arist Eth. Lib. 1.
• * 1.16

  Abule••. 1 Sam. 3.
• * 1.17

  Sleid in. lib. 12. Com.
• * 1.18

  2 Cor. 6.8.
• * 1.19

  Lib. 2. Noct. Attic. c. 6.
• * 1.20

  In Psal. 2.
• * 1.21

  Homil. in Mat. 34.