A Century of Sermons

and from the practice of the Church in all ages. In this piece of a Sermon I will deliver you my mind upon this Controversy, which nowadays makes voluminous disputes.

First, It is manifest that the Fourth Commandment hath another air and Constitution in it than the other Nine. Those Nine being consonant to the light of natural reason, so that they bind the Conscience without a Law-giver; this is neither principle or necessary conclusion of natural reason, in such a clear manner, as that a judicious man shall be forced upon understanding the terms to yield assent unto it. And I wonder that any one should stumble so grossly to say that it is natural Law to keep every seventh day, that is, the last day, or the first day of the Week holy, when the distribution of time into Weeks is arbitrary, and not natural. This Commandment therefore having a composition in it diverse from the rest, it hath somewhat in it particular to the state of the Jewish Synagogue, and somewhat that binds the Christian Church: For it doth not stand for a Cypher in the two Tables at this time, as if the force of it were expired, but there is somewhat in it which is Moral, and obligeth mankind unto the end of the world. The enforcement of the seventh day in strict and Sabbatical rest is out of date, as well as the rest of the Pedagogical Ordinances of Moses. But there is this Kernel within the shell, that holy Assemblies are forever to be called together at fit and convenient times to praise the Lord; nay further, reason and gratitude cannot imagine a more fit and convenient time than the constant solemnizing of a Seventh day; nay, than the constant observation of this Seventh day, the first day of the Week. Therefore I determine, that we ground the keeping of the Lord's day upon the fourth Commandment, not upon the Letter of it, for that were Jewish, but upon the natural equity, or moral contents of it. We recede from the Letter as much as can be; for they rested, and we work on their Sabbath, but to rest on the seventh day, and to work on the seventh day cannot flow out of the same Statute. For the moral equity, we give all diligence to obey it: and he that rejects the Lord's Day, or violates it, transgresseth the Fourth Commandment, because though neither that day there mentioned, nor the determination of a Seventh day is absolutely commanded, yet it is deduced out of it by consequence. It is enough to have general and common Rules for Ecclesiastical Orders of time and place under the liberty of the Gospel. And God gives us the light of discretion to draw out special rules at what time, in what place, with what Decorum and Order to meet together; and if the governance of this discretion be not observed, the Spirit of the Lord is disobeyed. The Lord hath not given over his interest in our time, but that we must allot some days and hours to his Service, as it were for the redemption of all our time which is due unto him. Neither hath he given us a vagrant liberty to serve him when we will, but the out-goings of the Morning and Evening must praise him, and we must often throng together at solemn times to worship him. To go further, though the Commandment hath not prefixed us a day, for it prefixed no definite day but the Sabbath to the Jews, yet it hath given us light what ought to be done by way of prudent Constitution, viz. that we of the Evangelical Kingdom should grievously sin, if we did not voluntarily devote as much time to the honor of God as the Jews were bound to do. And then since the Lord did enforce why that day was enjoined to them, it was the day wherein the Lord did rest from his work, and it was most pious that they should remember the benefit of the Creation: This doth unavoidably suggest unto us, that no day of the seven is fitter for our celebration than Sunday, or the first day of the Week, when Christ rose from the dead, he having dispatched all the works of exinanition, and given us manifest assurance and joy for our eternal redemption.

And so I fall into the next member propounded: what ground we have for keeping this day weekly to the service of God in the Resurrection of Christ? Some, what have been heedless in their assertions, have confidently delivered, that the Lord's day is clearly instituted in the work of Christ's Resurrection; nay, that the Resurrection did apply and determine the Sabbath of the Fourth Commandment to the Lord's day. These go so far that all proof and reason forsakes them. It is true, that our Savior's victorious rising from the dead was a good occasion which the Church took to celebrate this day, but that act of his rising from the dead was not instead of a Law to appoint the day. They are not the works of God, but his words that institute Laws; and where there is no Imperative act of the Law-giver, there can be no Law to bind. In six days the Lord made heaven and earth, and all things therein, and rested the seventh day, yet that Cessation of God from his works had not made that seventh day in every week holy to the Jews, without his pleasure signified to keep it. So the Resurrection of the Lord doth not make the Lord's day a solemn day for Divine Service in all our Generations by a compulsory Statute, unless it were said in the Gospel (and so it was never said) you shall keep the first day of the Week holy in honor of the Resurrection. Without some imperative word or sentence to declare God's pleasure we cannot deduce a Law. And if the Resurrection of itself, without a Precept annexed, had exalted it to be an holy day, St. Paul would never have agreed with them that esteemed all days alike, Rom. xiv. Out of this perverse zeal to make a rule out of Christ's works without a Precept, some would not be baptized till the age of thirty years, because Christ was baptized no sooner. Others stood nicely upon it that Orders of Priesthood were to be given to none before that age, and for no other cause, but because he preached no sooner: Infinite fancies would be multiplied if these ways were allowed for good Divinity. It is safe and true to say, that the day is kept congruously, but not necessarily for the Resurrection sake. And surely, the Primitive Church could have made choice of no day of the Week more proper and convenient for the Religious Worship of God in honor of that principal Article of our belief, and the corner stone of all the rest. Ignatius calls every Sunday, 〈 in non-Latin alphabet 〉 , the Resurrection day. St. Austin says, Dominicus dies Christi resurrection declaratus est, & ex illo coepit habere festivitatem suam. Words which will bear no other construction, howsoever some do torture them, but thus, that the Lord's day is published by Christ's Resurrection, and from thenceforth began to be a Festival. And again, Domini resuscitatio consecravit nobis Dominicum diem, & promisit nobis aeternum diem; The resuscitation of Christ hath consecrated for us the Lord's day, and doth promise us an eternal day; yet there is no Imperative Edict from heaven to make it so, but the light of holy discretion did guide the Church to appoint it so. St. Austin hath clustered together many other admirable works of God done upon the first day of the Week, in which God did make his first Creature of Light; In which the Israelites went through the Red-Sea upon dry Land; In which Manna did first fall from heaven; In it was the first miracle of water turned into Wine; Of the five loaves and two fishes; In it Christ was baptized, rose from the dead, appeared often to his Disciples, sent down the Holy Ghost, and wherein we expect that at the last day he will come to judgment: But the Resurrection is pre-eminent above all things else that happened in it, and that blessing, though it do not ratify a Law, yet it is the occasion why this day is Weekly celebrated. But I must tell you that one Analogy is ill prosecuted by some, though it be vulgar in men's Writings. That the Lord's rest must be sanctified on what day soever it falleth (that is not true, unless there be a Law to enforce it) therefore as the Sabbath was held holy when God rested from the works of the Creation, so Sunday must be kept holy, wherein the Son of God after his rising from the Grave rested gloriously from the work of our Redemption. That last clause is falsely presumed, for he made perfect our Redemption at his death, and the price was paid for our sins, not by his Resurrection, but by his Sacrifice on the Cross, and then he gave up the Ghost, and said, It is finished. The day of the Passion therefore, if you respect it as a resting from satisfying for our sins, deserved to be made a continual Holy day, but it was not meet to be kept with joy. And mark it I pray you, that we honor the day of his rising every Week rather than that of his suffering, not because it is a better day, or the day of his rest, for he rested in the Grave, and did spend his Resurrection day in much action, but because it is the first day unto the Church of joy and gladness. And a chief ingredient in an holy day dedicated to God, is to rejoice and be glad.

I proceed to the third thing to be inquired into, what ground we have to keep the Lord's day from any Precept mentioned in the Gospel, either delivered by Christ himself, or by his Apostles. Certainly, it never proceeded out of our Savior's mouth to appropriate this designed day to his honor; and we must take heed to thrust Laws upon him of our own invention which he never imposed. If such a thing had come from him, no time had been fitter to express it than when the Pharisees cavilled at his Disciples for plucking the Ears of Corn on the Sabbath day, Mat. xii. Then he might have retorted, that the observation of the Sabbath was expiring, but he would constitute the first day of the Week to be the heir of the Sabbath. Yet our Lord was so far from such a motion, that whereas he reproved the Pharisees with much indignation, Mat. v. and vi. Chapters, for their lax and dissolute interpretations of many moral Laws, he corrects them often in the Gospel for being so strict in the rigid performance of the Sabbath, which he would never have done if it had totally consisted of moral duties. But about the definite appointment of a day Christ is silent, for his Precepts in the New Testament are altogether touching spiritual worship. And says St. Paul, Carnal ordinances were imposed upon the Jews until times of reformation, Heb. ix. 10. Nay, whereas the Jewish Sacraments were nicely tied to days; as the Child must be circumcised on the Eighth day, and the Paschal Lamb must be eaten on the Fourteenth day of the First Month, these Ceremonies being expired, and Christ giving new Sacraments in their place, Baptism and the Lord's Supper, no days are punctually prescribed for the use of them, but in all Ages it hath been left to the liberty of the Church, and that liberty hath been used piously and prudently without all manner of Scandal. For there are no particular Laws for Circumstantial observations of what time, and place, with what Garments, with what Liturgy of Prayers. The reason is, Christ hath called us to liberty, and we are not hedged in such straits as the Jews were.

Yet if the right of the day be founded in any Apostolical Precept, it is all one as if it were the immediate voice of God, for they had the Spirit of Christ, and they had his Commission, Mat. xxviii. 20. Go and baptize all Nations, teaching them to observe whatsoever I have commanded you. If they have taught us anything this way, it is commanded by Christ. Now in all the Epistles Apostolical there is but one place that hath any seeming to speak Imperatively, 1 Cor. xvi. 1. Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the Week let everyone of you lay by him in store, as God hath prospered him, &c. Here is 〈 in non-Latin alphabet 〉 , a Constitution from St. Paul; but about what? Not for Church Assemblies to meet together on the first day of the week. He doth not say, when you are together give to the poor, but let everyone lay somewhat by him. And that, imports that they were to deduct somewhat from their gains in their private Family, Apud te repone, & domum tuam fac Ecclesiam; lay by your Alms at home, and make your own house the Church, says St. Chrysostom. But admit that this were a solemn day, as I will not stand in it but it was, as well for religious Assemblies, as for charitable Contributions, yet St. Paul's 〈 in non-Latin alphabet 〉 , the order he took was for Alms, and not for appointment of the Lord's day, that must come in by way of Practice, of which I shall speak by and by, and not by way of Precept. Shall I conclude then that no Commandment can be found in the New Testament which will reach to the imposition of this day? Not so neither. It is enough if we have general warranty for it, though not particular. The Church hath ratified it to be kept holy in all Ages. And Christ hath confirmed their act to be most obligatory, He that heareth you heareth me, and he that despiseth you despiseth me. None can appoint a day but God by way of excellency, or original authority, but the Fathers of the Church being appointed Rulers by Christ, may do this by delegate and derivative authority, and by virtue of their Commission. It is as slender as a rush to object, that the Lord is the immediate founder of that holy time, because it is called the Lord's day. If it be God's own immediate assignation, point it out. Neither is there any impediment, but that the Church may give the name Lord's day to any holy day, as well as a Bishops Consecration of some fair structure may cause it to be called the Lord's house, or as the laying on of his hands may make one that is a Lay-man be called a Minister of our Lord Jesus Christ. But you will say, it were a faster tie to hold, that the Injunction is immediately from God, then mediately from the Church. Beloved, Saul was appointed a King immediately from God, and Hezekiah came not so to the Crown as Saul did, but by succession of blood. Yet were not the People as much subject in conscience to Hezekiah as to Saul? I trow they were. So Aaron was called by God to be the High Priest; Zadok was put into the place by Solomon, he reigning under God. And was not Zadok to be obeyed in his Priesthood as well as Aaron? It is a common, but a dangerous error, to think that pious Ordinations are but weak and impotent, if they be conveyed by the mediation of the voice of the Church. Whereas if they be convenient means to the better fulfilling of the Commandment of God, they are subordinate to the Divine Law; nay, they are incorporate into it, and become sacred and venerable. And remember, that the Composers of them are sacred Persons, and authorized to that Office by the inspiration of the Holy Ghost, and the Commission of Christ.

The last Member of our enquiry is, what ground we have for sanctifying this day in the name of the Lord, from the practice of the Apostles, and from the practice of the Church in all Ages. And this tenure, as I conceive, will prove so strong, that it will make it not only a firm Ecclesiastical Sanction, but also a Divine Institution. There are manifest footsteps, that the Apostles were occupied in Sacred Offices upon this day, that is uncontrollable. The first day of the Week, the Disciples came together to break bread, that is, to celebrate the Supper of the Lord, and Paul preached unto them, Acts xx. 7. I know that Paul taught every day of the Week sometimes, Acts xix. 9. But this preaching, joined with the breaking of bread, and that eye which the Church in all Ages hath cast upon this place, as a pattern fit to be followed, it makes it eminent and remarkable. Again, the first day of the Week being signed out in the Churches of Corinth and Galatia for relieving the poor, it may well be inferred that it was the practice of the Apostle and Apostolical men, to exercise Religious duties upon that day, then the day was graced with this name of dignity, to be called 〈 in non-Latin alphabet 〉 , the Lord's day, Rev. x. 10. For though it may be put off, that the recurrent day wherein Christ rose is called by St. John the Lord's day, yet that evasion is taken off, because Apostolical men, who no doubt did keep the sound form of words, did use the very same word while the Apostles were living, and immediately after. Ignatius, whose felicity it was to be St. Johns Scholar, says he, 〈 in non-Latin alphabet 〉 . let everyone that loves Christ keep the Lord's day holy. And as he speaks so did all others that were near his age. The practice of the Apostles is so pregnant for it in Scripture, that all the Fathers of the nearest times unto them call it their Institution, and Tradition. So doth Irenaeus, St. Basil, and a multitude of the same rank. To put this Point home, because it especially concerns the Doctrine which I have in hand, it may be truly opposed, that the practice of the Apostles doth not always make a necessary Imperative Law. Sometimes it binds, as when we find them frequently join Fasting with Prayer, and where we meet with their strict Discipline, that they delivered up obstinate offenders to Satan, and cast them out of the Church, but elsewhere their practice draws on no absolute necessity, but leaves us to our prudent liberty, and ties no harder, as appears by their Colleges of Widows to wash the Saints feet, by their Feasts of Charity, &c. For whereas St. Paul says, That which you have heard and seen in me, that do, Phil. iv. 9. It is a Commission that they may imitate him in anything he did, for he did nothing but things lawful, yet it infers it not to be necessary to do all things as he did. As a Physician may say to his Patient, eat whatsoever you see me eat, which is spoken by way of warrant, not of necessary observation. Well then, since the practice of the Apostles sometimes leaves us at liberty to follow them, sometimes presseth the duty upon us, and we must do as they did, how shall we know the one from the other? In my small reading I could never find it cleared yet; but you shall have my opinion of it: It is a rule in St. Austin, Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentumest, &c. Whatsoever is not defined by any General Council, and yet is practiced by the whole Church, it hath been delivered from hand to hand by the Apostles. Here I take the hint, that some things were delivered by the Apostles for order and decency sake, which were but temporary, agreed only to sometimes and some places, and every Church received them freely, with their own liking: but whatsoever is derived from their Exemple, and is dispread over the whole Church, and hath continued in all Ages; so hath the observation of the Lord's day, that was at first grounded in the practice of the Apostles not to be received indifferently, but to be admitted as a Divine Institution. Now I sum up the Orthodox Truth, as I take it, by what right and tenure we keep the Lord's day holy. 1. Not by virtue of the Letter of the fourth Commandment, but by the natural equity, and moral contents of it, and reasonable consequences deduced out of it. 2. The glorious act of Christ's rising from the dead did not constitute the first day of the week to be a day of perpetual sanctification, but upon good congruity the Church took occasion from thence to celebrate this day unto the Lord. 3. There are no express imperative words in the New Testament immediately to command it, but in general principles, that we are to obey our Rulers in all things. 4. and lastly, It is established in the practice of the Apostles, and so uniformly received in all Ages, that it is most probable they purposed it not for an Ecclesiastical Sanction which is alterable; but for a Divine Institution, which is perpetual and unalterable.

This labor which is past hath been spent about this Day in reference to God's making, that which follows is upon the same Subject in reference to our own rejoicing, we will rejoice and be glad in it; that is, God hath sanctified the day, and we will sanctify it, that is, God hath sanctified it by ordaining it to sacred use, and we must sanctify it with an holy gladness, employing it chiefly in religious conversation. We must separate it from profane uses to divine, we must meet in holy places, we must come together about holy purposes, hearken to holy things, and this must be our chief delight, that we keep Holy-day to the Lord. Attend the time therefore with all cheerfulness and diligence, which summons us to appear in the House of God: 'tis religions discendae & introducendae medium, the only and most available means to keep Religion in life and being. Our sins are very grievous I confess, and there is much unjust communication in the world; we do not deal usually as between Brother and Brother, but as between faithless Infidels and utter Adversaries; but to what extremity would our sins wax, if we did not pray to the Lord in his good day to guide us with a good conscience all the week after? Mark therefore that the fourth Commandment is set in the midst of the Decalogue, in the end of the first Table, and before the beginning of the second, as if it were the common nerve of Religion; take away this, and we shall neither know the duties of the one Table, or of the other, either to God or our Neighbor. It is very meet therefore, and our bounden duty, that we should everyone set forth a large share of this Day to the honor of God in Public Assemblies; not for a spurt of time, and then apply ourselves to other affairs; as Christ bid us go every day into our secret Chamber to praise the Lord; but according to the appointment both of God and the Church, the best part of the day must be surrendered up to the use of Prayer and Preaching, that God may have both his Morning and his Evening Sacrifice, to declare his truth in the morning, and his faithfulness in the night season, as David says. And therefore I have noted it to myself how in every Age for at least 600 years after Christ, Godly Bishops did lengthen out Service by little and little, to keep us the longer at Church. At first there was but an Epistle and Gospel read, and the Lord's Prayer said, and then they went to the Communion: then the reading of the Psalms was added, then certain Lessons out of the Old and New Testament; then came in the Litany, then the Confession with divers Collects of Prayers. And our own Church above all others draws out the Service with the Ten Commandments. Some there are that complain we spend not the Lord's day totally or sufficiently in the House of Sanctification, and yet with the same breath they will complain of long Prayers, and will of purpose decline Cathedral Churches, and never come at them, because Divine Service is continued there an hour longer at least than in Parochial Congregations. But how can time be better spent than in this Holy Temple, that commands all time? The Sabbath was made for man under the Law, and the Lord's day is made for man under the Gospel; yet it is called the Lord's day, and not man's: it is made for man, that is for the instruction of the Soul, and the refreshing of his Body; but it is his day to whose honor it is set apart, for the spiritual worship of Christians in all days, much more in this, is terminated to God.

And I speak it with gladness, that it is a good sign that the fire of Religion burns within our breasts, when we devote ourselves so much to pious Exercises on Sunday, that a great number are loath to hear of external joy and gladness. The more observant we are of this time the more we please God, if other actions of our life be suitable to that Profession. It is a careful strictness, that we will not accept of all that indulgence which Christ hath given us: and yet it is St. Paul's mind, that we should stand fast to that liberty to which Christ hath called us: and that truth may not be prejudiced I must tell you, that in the opinion of all learned men of all Churches throughout the World, excepting a few among ourselves, joy and gladness are allowed for a portion of this day. And that when God is sanctified in our holy Assemblies at Morning and Evening, the remainder may be discreetly and soberly dispensed withal. Remember what I said, that the day wherein Christ suffered being pretermitted, the day wherein he rose from the dead was selected for the weekly season of Divine Service, not because his Resurrection was a greater Benefit to us than his Passion, but because it was the Feast of Joy, Diem Solis laetitiae indulgemus, says Tertullian; we set apart Sunday for gladness and cheerfulness, meaning that one use of that day was to refresh us after toil, yet God being first served with all due attendance: for Recreations, when they keep you from the House of God, are not only vain, but sacrilegious. In the most ancient Church, if any professed to last on this day, or to put on the weed of sorrow, he was excommunicated: In the last Canon of the Nicene Council all Christians are exhorted to stand praying on this day, and not to kneel, because it betokened affliction and humiliation. It was never denied but that it might harmlesly be divided between sanctity and harmless pleasure. This would never be stumbled at, if you would but mark, and how can you choose but mark it? that Sabbatical rest was a yoke upon the neck of the Jews, a bodily exercise, which in all the Gospel is never urged upon us, who are only taught that perfect way of Spiritual Worship: therefore Sunday succeeds the Sabbath in point of sanctification which is spiritual; not in point of vacation, which is bodily and ceremonial. Our day is not figurative, as theirs was, and therefore requires no such nice prohibitions of that wherein no internal holiness can be placed; and it is all one to tie Christians to the strict rest of the Jews, as to their strict day. Sanctification and Joy are the contents of this day, which we are to cast our eye upon. Inchoatur sanctificatione, porficitur glorificatione, we begin in sanctification, we shall end in glorification: it is a day which will bring us to that day which is not divided by light and darkness; but it is all light fitting our perpetual joys for evermore.

And now I could wish that the hour were to begin again, being to speak of Festivals or Holidays, for our extraordinary Assemblies, I have spoken of them heretofore, as they do carry the outward countenance of that joy which remaineth for us in Heaven: as they are the agnition of great Benefits received, and as they are fair Landmarks to teach unlearned people the principal Articles of Faith: this was a prelibation of this point of Doctrine, and that which the time will give me leave to add more, will not be so much as to cloy you: for I will but touch upon three things. 1. What days may be allowed for Festivals. 2. Why they may be allowed. And 3. upon what a basis they are to be disallowed. For the first, it is nothing so with any Festivals that I shall name, as it was with the Lord's day; that is founded in the practice of the Apostles, and he is a sorry Divine, qui nescit facere legem de prophetis, that cannot frame a Law out of godly practice. But no other Holydays can claim their Example. Says Socrates, it was the purpose of the Apostles not to enact Laws for the celebration of Feasts, but to give us lessons for the instruction of a godly life, and for piety. Only the Feast of Easter was kept solemn while some of the Apostles were living, yet that hath no evidence in Scripture, as Sunday hath, but in human Histories of good approbation; nay the whole preceding week before Easter was strictly observed, not with cessation of bodily labor, but to call Christians to Church upon every day, so that the day of Christ's Passion was religiously solemnized, and likewise the day of the Institution of his last Supper, immediately before the memory of his Passion. The next grand Peast that was anciently honor'd over all the Church, as appears in Tertullian, was Whitsunday or Pentecost: yea in all the 50 days between Easter and Whitsunday solemn Service was celebrated (without cessation from labor) no fasting, no kneeling upon their knees all that time. Halleluia was sung Morning and Evening: And Ascension-day was peculiarly dignified by itself; and this held till the year 466. at which time Claudianus Mamercus, Bishop of Vienna in France, did begin Rogation week, or the Supplication of three fasting days, to desire God to bless the Fruits of the earth, then sprouting up, and of a sudden all the world did like his custom, and follow it. Neither Ignatius, Justin Martyr, Irenaeus, or Tertullian speak of Christmas-day, that I can tell of: but Theophilus Bishop of Cesarea doth in his Paschal Epistle, and so doth St. Cyprian, so that in likelihood it was kept about the year 200: and long before Constantine 's days; that the Tyrant Maximinus knew, for he burnt the Christians in their Churches upon the Feast of the Nativity, as Maximinus says: So that the five Feasts of Easter, Whitsunday, Christmas, the Passion and Ascension were most anciently kept before Constantine 's Reign, while the Church was under persecution, and had no leisure to invent superfluity of Ceremonies. These are kept, and no others, by the Lutheran Churches, as I find in Chemnitz; by the Palatinat Churches, as I find in Pareus; by the Low-Country Churches, as I find in Rivet; by the Churches of Scotland, brought in by the pious care of King James 1618. the Churches of Geneva are a little singular, and observe none but the Feasts of Easter and Christmas: the Churches of Helvetia acknowledge the five great Feasts, as appears by Hospinian. Yet moreover after the year 300 the Feast of Christ's Circumcision grew famous, especially in Alexandria; and the Feast of the Epiphany was most gloriously hallowed in Constantinople.

These are dutifully retained in our Church, together with his Presentation in the Temple and his Annunciation by the Angel Gabriel. We do likewise praise God publicly upon other days, upon the Feasts of the Apostles and Evangelists, and all Saints not named. We keep the Memory of St. Stephen the Martyr, one for all and the Memory of the blood which the Innocents shed for Christ: We celebrate John the Baptists Nativity, for the Scripture says many shall rejoice at his birth. Finally, we solemnize a day to God in the name of Michael the Archangel, to give thanks for the protection of all the holy Angels: and herein the Bohemian Churches accorded with us, as I see in their Confession: yet these Ordinances we uphold, because they are beautiful to Religion, and contain nothing repugnant to faith and good manners, not by any long antiquity, as I was able to speak for the former Feasts: For Polydor Virgil was most unadvised when he wrote, that these Feasts were kept from the Apostles times: one distinction is to be ruminated upon, that there were some hundreds of years past between the keeping of such Feasts in Private places, and universally over all the Church. Where any Apostle or Saint flourished in his life, or sealed the Faith with his death, that particular Place or City did celebrate his Festival, it gained no further, as very anciently the Bishop of Smyrna wrote, that Polycarpus his day was at hand, and he would call the people together to celebrate it devoutly. For the universal acceptance of them in all Churches, the most will acknowledge that it began at the soonest in the sixth Age under Gregory the Great, but with the best search that I can make, I cannot perceive that Public Holidays were kept in the names of Peter and Paul, Andrew and John till in the Ninth Age, at a Council gathered at Mainz by Charles the Great; and some Festivals dropt in straglingly long after, as in the names of St. Thomas, St. Bartholomew, and St. Luke in the Twelfth Age; so that it is no great antiquity which upholds those Saints days, but these reasons following.

First, that we may give thanks that the Church had such examples, and be stirred up to the imitation of their virtue.

2. As the Scripture hath not commanded such days, so it hath not forbad them: and in things honest and laudable we must obey them that are set over us in the Lord.

3. A solemn Fast may be proclaimed to avert God's Judgments, Joel ii. 15. and if God allow a meeting of rest upon some new occasion of a doleful event, will he not permit piety to triumph with joy and gladness, when the whole race of mankind doth or may participate the benefit?

4. As there is nothing repugnant in Scripture, so there is something very consonant to it: For though the Jews were directed like Children in all their Ceremonies, yet the whole Nation being delivered from the Plot of Haman, Esther and Mordecai ordained a Feast in memory of it, Esth. ix. 21. and we must not think they meant to make it a Merry-wake, but a time to praise God. In the Jewish Ritual they had a set Service for it, as one says: and it is vainly put off, that this was a Divine Law, and not an Ecclesiastical, because it is entered into the Scripture. For do they find that God sent word by any Prophet? no such thing: Mordecai suggested it, Esther solicited it, Ahasuerus a Heathen King ratified it, and so it went current with the People. Again, Jo. x. 22. our Savior went up to Jerusalem to keep the Feast of the Dedication; and was not that Feast a voluntary Sanction of the Synagogue? it must be confessed: for when Antiochus had profaned the Altar of the Temple, 1 Mach. iv. Judas Maccabeus instituted a perpetual Feast toward the end of November to dedicate it again unto the Lord. The principal grudge of some wrangling men is against the Feasts of the Saints, not against the Feasts of Christ, and that because they have been Idolatrously abused in the Church of Rome: their common Maxim is adiaphora non necessaria horrendâ idololatriâ polluta sunt abolenda. I will explain them. Things necessary to Religion, though abused are not to be abolished, as the Word and Sacraments, but adiaphorous things abused with no less than Idolatry must forever be laid aside: and these have caused Pilgrimages upon opinion of merit, Invocation of Saints, Worship of Relics. This foundation is false; for by this slight the Devil would blow up all our Ceremonies, and we should not have one left: Our Churches must be plucked down, and the Bells hang no longer in the Steeple, for they have been exorcised, and baptized. I yield that a Ceremonious Ordinance polluted with Idolatry is to cease, if the abuse cannot be taken away; as Hezekiah could not stop the people from worshipping the brazen Serpent; but when manifested good comes, and evil is but suspected, the former wrong being redressed, what equity is there to cast it off.

I should fight with many other such objections, but want of time will part that fray, and I shall meet with them all to the capacity of the understanding, by showing upon what abuses Holy-days are to be disallowed. 1. It is impious to institute them immediately to the honor of the Saints. Some of the Children of our own Mother have scandalized us for that fault, and yet Card. Bel. doth acquit us: but we cannot acquit him, for he delivers it roundly, that the honor of the day doth immediately and terminatively belong unto the Saints: but we enstile the day by their name for their memorial sake as some called their Moneths by the names of their Emperors, but in those days we do only worship God. 2. It is very lewd to employ them to vanities. Interludes, idleness, and not the service of God: take heed the Lord do not say I will turn your Feasts into mourning. Siccine exprimitur publicum gaudium, per publicum dedecus? says Tertulliam. 3. To abound with excessive number of Holy-days is a fault likewise, it cannot consist with charity to lay so many injunctions and burdens upon men's consciences: It made St. Austin cry out, Tolerabilior esset Judaeorum conditio, the Jews were less vexed with Observations than Christians. Clemangis complained of the excessive number in the Roman Church, and especially that they read the Legends of Saints upon those days, and not the Scriptures. Numerositas festivitatum cives decet non exules, says one, his meaning is, to keep many Holy-days was fitter for Heaven than for Earth. 4. As a needless multiplication, though for good Saints, and good occasions is bad, so to appoint them for false Saints and bad occasions is ten times worse: their Corpus Christi day instituted by Urban IV. an. 1264. upon a forged Miracle is most disallowable, they carry the Host in Procession to have a Creature adored. A solemn day is kept by them for the Ascension of the Blessed Virgin into heaven, which hath no probable Author till Damascens time in the year 800. There's another a great deal later for her Immaculate Conception, as if she were sanctified in the womb, and had no original sin. Some are consecrated to Saints that for ought we know never were, as Christopher Hypolitus: some to such as never were Saints, as Ignatius Loyola the Founder of the Jesuits, a man compounded of nothing but vain-glory, dissimulation, and subtlety. Cano their own Bishop could say we honor the memory of divers for Saints on earth, whose souls are tormented in hell. 5. It is a great tyranny to teach that they immediately bind the conscience, whereas they bind only mediately as coming from the lawful Magistrate; they bind for good order sake, and to avoid scandal, and no otherwise: If they bound immediately, why are some ancient Feasts quite put down, as solemnizing the 50 days between Easter and Whitsuntide. Lastly, To thrust many abuses together, our Adversaries please themselves in bodily rest, and going gaudily, in opere operato without faith and repentance. Let there be holiness within, or it is a folly to keep holy-day without: they think God gives more grace at such times than other; that their prayers are sooner heard at such times, that the Devil flies from them at those seasons, which must proceed from this Tenet, harsh in the very words, that there is a sanctity inherent in this day: whereas the Church cannot make a day holy in itself, but per metonymiam adjuncti, in regard of those duties which we are to perform to God: Holiness becometh God's House, holiness becometh his People. And God grant we may so order our days here, that we may sing with the Angels, Holy, holy, holy Lord God of Hosts, which was, and is, and shall be for evermore. AMEN.

THE SECOND SERMON UPON THE CORONATION.

T His solemn Festival which you keep this day (Right Honorable, 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 honor you because you honor the Resurrection of his Son Jesus Christ. Our Savior was contented 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 consummation 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 God's Messenger. Them that honor 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 honor me I will honor, 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 separation 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, are divided, and the one people shall be mightier than the other. Of them therefore that honor God, and shall be honored, let us speak distinctly by themselves, and in the first place their pre-eminence deserves it, and two things will fall naturally into 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 Triumphs of your charity, which are placed before mine eyes. God maintain the Kings honor, 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 comfort 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 together. Salvation to the King, the Kings blessed Government to the State, the charity 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 conjectures, 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 herself was to learn of them that she was highly favored 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 Scripture was written for one man's 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 Senate of Rome, that it was Senatus regum, every man in it looked like a Prince and a Commander; and as Zebah and Zalmunna said of the Sons of Gideon, that everyone looked 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 Honor residing in God. Secondly, Honorabo, I will Honor; that is, Honor à Deo, Honor communicated and diffused from God. Thirdly, Honor propter Deum; Honor for Honor, a Covenant established to the advancement of our glory, if we glorify God.

To begin with these parts in order; and least we should strain courtesy, and expect at God's hands, whether He should honor us first, or we do Honor unto Him: Let Honor in Deo, the Honor due unto God, have the first place, and before all other in this discourse. If we were enjoined to magnify and worship that which was base and despicable, like God's of Silver, and Gold, then cause might be shewn why flesh and blood 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 unto the Rainbow sat 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 itself sometimes into Lowliness, and Humility. 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 clothed 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 Honor, 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 loved 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 excellency of God in the highest heavens; Love Jesus that was made man, or where is thy thankfulness? Honor 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 Honor and Worship, wherein God especially is delighted, and I propound these four to your Christian practice: 1. We must magnify 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. Angels dimidium mundi factum est, sed nobis totum; Heaven is but half the World, which is made for Angels, but Heaven and Earth, the whole compass 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 itself; next these three Attributes and properties are most inward unto it, his Wisdom, his Goodness, and his Power. Now the Essence of God is declared 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 honor the Lord, let him go on and prosper. 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 honor due unto his Name. As the Sun is the cause of our knowledge to distinguish the hours of the day upon the Dial, and yet we know not our time by the Sun itself 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 Bethlehem 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 asked if there were any of the Race of Jonathan left, to whom he might show mercy, and Mephibosheth was brought unto him, an impotent Cripple, but the Son of Jonathan: So let us inquire if there be anything of the Lord remaining among us, if all be not lost by the Fall of Adam, that we may do honor 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 honor due unto his Name, I mean the honoring of God himself at the mention 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 Ceremonies, and yet very provident to make the body of man submit itself to a decent outward worship of holiness, hath prescribed unto us, by a Canon, that while we are in God's 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 Savior 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 anybody, for the pardon 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 honorable 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 Oil 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 preached 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 dishonor 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 Blood is that you swear by? Even that Blood 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. Jerome 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 profaned and unhallowed by abusing the Name of God. Lord to what an excess 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 Honor due to the Name of God.

But secondly, to Honor his Name, and to disobey his Word, is to imitate those disloyal Subjects of the Emperor Maximilian, they called Maximilian scornfully 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 ourselves, 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 Obedience, read and observe the life and death of Saul, he would sacrifice to God, and that of the fattest Cattle among all the Flocks of the Amalekites. Why, this was Honor 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 Obedience 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 practice and execution. There is a rule in Physic, says a learned Bishop, Per brachium fit judicium de cord; 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 Firmament, 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 God's will, that you shall scarce once read in Scripture that they were bid to go of God's Errand, but before you could say, Do this, they were gone to dispatch the Lord's 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 Honor for man, who is but flesh, to be united in obedience to the Word of God. To contract myself 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 ourselves to live in peace and safety. What yoke then is more easy 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 concretion 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 Lord's Supper, becomes verbum visible, a visible word in wine and water. Honor one and honor 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 Savior's merits, and the mercies 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 Infants anon after they peep into the world; and Christ in his Last Supper is the Evening Star, Ultimum viaticum, a light to show 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 therefore 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 Savior did think it an Honor 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 Receivers 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 upheld 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 honor, 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 Caesarem; so these men are afraid lest they should over-reach themselves, and give God more honor than his due. It was an excellent speech of Scipio Africanus, who being to ride in honor, 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. Beloved 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 honor that we will do him to stand upon stilts rather than kneel? Will neither the apprehension of Christ's 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 consideration 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 fallen down from Heaven round about our Tents, and they will not stoop to gather it.

The fourth and last Honor 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 Sovereign, many and many years, and make it an happy and a triumphant 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 Governors, 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 sat down at the right hand of his Majesty, Heb. i.) O let Man, who is made according to the similitude and likeness of God's own goodness, be faithful and Loyal to obey Kings and Princes, in whom he hath imprinted the Image of his power and authority. Mary Magdalene sat at our Savior's 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 privileged persons always next unto the Altar, and the hand of violence must not hurt them. He that despiseth you despiseth me, and he that honoreth you honoreth me.

But the Jesuit is more subtle than any beast of the field, and he puts in a quarrel against God's Anointed, that if any prove an Heretic 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 traitorous opposition better than by an Emblem of a Diamond with this word, dum formas minuis. He that pares a Diamond to make it give a better luster, 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 qualification to his Vice-gerents, under pretence to make their Kingdom more beautiful and religious, is the next way to break the neck of all Sovereignty; 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 favor prevail, but be sure that Nicias prevail. So say I, if the Scepter of the King be a Scepter of mercy and righteousness (God be blessed it is) then we will honor 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 honor it for God's sake, but be sure the King be honor'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 foremost by course and the Head come sometimes behind; but what followed upon this new contrivance; the Tail pricked itself in thorns, the Body was bruised, every part offended, and at last the Head was entreated 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 mirror 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 foremost it is a dishonor 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 Chariot 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 honor God? When Homer described the Feasts of his petty God's, and what they did eat, says an Heathen upon it, Misellos Deos quando illis dimensum homines suppeditant, the God's were in a pitiful 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 honor 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 consumed, and nothing of it remaining, to feed the Lord. Rivers and Fountains innumerable 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 honor, and our God is excellent above all things; but it is an argument of some defect in nature to grow greater by receiving honor: doth the Sun grow clearer? or the Moon brighter? or the World larger than it hath been? Extollere se quae justam magnitudinem implere non possunt: Whatsoever is come to its full growth cares not for more, nor cannot enlarge itself: So God receives no increase of glory by all the piety of Prophets, Martyrs, and Apostles, either in the Militant, or the Triumphant Church, but we shall receive a true increase of happiness by the honor which God hath promised in the second member of the Division propounded. Honor à Deo, all honor is from God: wherefore He saith, honorantes honorabo.

Honorabo, I will honor; 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 Commandments, the conversation of the whole world aspires upward, and we are all like men clambering up an hill, some are helped 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 itself fit to make a King, Judge. 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 further 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 skillful in Astrology 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 honors shall redound unto me, as who should say, it is neither Nature, nor Planets, nor good luck, but God alone that brings to advancement. Ego honorabo, I will honor. 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 honor.

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 Honors we call Political Promotions and Advancements, but the days of this life are few and evil, and the Honors 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 forgotten. And the last Life is the Life of Glory. Tendimus huc omnes, haec est domus ultima; 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 Honors: 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 twofold end why God gives honors to some peculiar persons in this life; in utilitatem, & humilitatem; first to derive some public benefit from one man, and secondly to work humility from a worthy spirit. He that will be the greatest among you, saith our Savior, 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 man's 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 〉 , says Synesius, and to place a good King in a Kingdom is the shortest and most compendious way in God's 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 human Bodies upon earth only to make good Law-givers and Magistrates, and having established a prudent Common-wealth, returned to God from whence they came: there was honor undergone for the profit of others. I would you did reign, says the Apostle to the Corinthians, 1 Cor. iv. 8. 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 honor desired 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 honorable. 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 Honors for the good of others, as the Moon gets nothing for herself, but new labors 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 honors for the good of others and vain ostentation to have it for ourselves. So did Mordecai preach unto Queen Esther, or rather prophesy 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 honor 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 〉 , 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 defense.

I hope there is not one among you that is so well conceited of his own righteousness, not such a Pharisee in the Tribe, that thinks God gave him ten thousands 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 increase.

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: God's 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 itself 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 honorable person stands as much in need of the drudgery of the laboring man, as the laboring 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 without the servitude of Vassals is supplied 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 clothe the fatherless is more precious in God's sight than your own Scarlet. Your Halls for several Companies set out with all magnificence and cost, are not such stately buildings in God's eyes as are your Hospitals and Bethlems, and such pious Houses for the crazy and diseased. Blessed are those Benefactors before God, and their names shall be honorable 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 utilitatem publicam, for the public good.

I have insisted long upon this, the next end why God gives honor 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 appear 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 blood runs in men's 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 distinction 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 men's 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 without danger, but aspiring to rest upon the smallest boughs above his head, they would not bear him, and so he tumbled to the ground: Honor 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 honor, looked 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 threatenings 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 forever. O when I call to mind Ezekiel's Vision, that the further he looked 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 God's honorabo, and therefore they went out with a mischief: infelicity was the end of that honor 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 favor in their eyes as well as the greatest; mercy and justice, love and charity you owe them alike to all the world, to Gaius and Titius alike, to Neighbor and Stranger. An elegant Minstril if his Music be delicious, a sporting Stage-player and the like shall be admitted into the noblest Assemblies, and I am sure it is better than sport and music 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 honor which God giveth in this life, and that for these two ends; in utilitatem, & humilitatem; First to promote the public good; Secondly to be depressed in humility.

But alas! what do we speak of Promotions in great places, this is small comfort 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 Personages are but underlings in this life, ut ultimum locum cohonestarent, but these may partake of honors 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 liberality 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 Colleges, or Free-Schools, or Hospitals after the Founders names, that posterity may know them, and testify their pious affection. I must mollify the answer propter duritiam cordis vestri, because of the hardness of men's 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 man's 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 profectum aliorum, non ad ostentationem sui, not for our own reputation, but for our Brothers edification. 'It is a sign of a generous and noble spirit to do good things among other scopes and intentions to purchase a good name, contemptu famae contemnuntur virtutes. Certainly the propagation of a good name, when it is not ambitiously coveted and affected, it is a leaf of God's own Chronicle, and a blessing of many days wrought by his power who is the Ancient of days.

He that compared glory unto virtue, as the shadow unto the body, hit of a good similitude, sometimes the shadow is cast before the body, as when our glory is reported 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. Oblivion cast upon some is like the Plague of darkness cast upon Egypt. Three Kings of Judah sprung from a wicked Race, (of whom our Savior 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 remembered as that Paul left his Cloak at Troas. Joab's valor 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 God's Books as to have the story of their Fall. But a good name is a precious ointment, an Ointment which is consecrated and made holy by the blessing of God.

Well, let us proceed to the third and last portion of God's Honor in tertio seculo & aeterno, in the life everlasting, and here is comfort in the end. For let the worst be made of the good man's fortune, his calling is not honorable but private, and his infamy perchance not private but public. Naboth dies for Cursing, and Stephen for Blaspheming, and both were innocent. Now where is Honorabo? What is become of the Honor that God promised? And yet who deserved it better than such a man? Nemo virtutem Sanctius coluit, quam qui boni viri famam perdidit, ne conscientiam perderet; No man loves Virtue more than he, that had rather die with an ill name than with an ill conscience; Where is such a man's Honor? Where the Philosophers Country was when he pointed up to heaven. Blessed are you, says our Savior when men revile you, and speak all manner of evil falsely on you for my Names sake, rejoice and be exceeding glad, for great is your reward in Heaven. There no Julian is an Emperor, no Sanballat a Magistrate, nor Caiaphas 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 Honor is best agreeable to the Text, Honorabo, I will honor 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 been utitur dignitate conservabo eum in statu dignitatis suae; He that manageth any promotion of Honor 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 befell 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, threatening a Milstone to cast at your head, you would not so much as turn your eyes for a moment 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 glory, 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 Honor me I will Honor.

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, Honor for honor, 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 Honor as they have it is 〈 in non-Latin alphabet 〉 , the end of a civil life, says Aristotle; there is another couple, if ye can join them luckily. Thirdly, God hath instituted holy and religious Sacraments the Seals of his Kingdom of grace, and use them well, for the Seals of the Kingdom of Grace are our Patents for the Kingdom 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 Honor, 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 Sapphira, but beware of the portion of Hypocrites. Some are so intent to their own Honor that they quite forget God, Let us get us a name say they that built Babel; Nobis non Domino, a name for ourselves, 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 Herod's death to be 〈 in non-Latin alphabet 〉 . eaten up of Worms; but his first ruin was to be 〈 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 Magdalene, 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 Father. If the Devil tempt us to usurp upon that Honor which is due unto God, answer as Joseph did to the Tentation of his Mistress, 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 myself, I mean his glory, which art, as it were, the Wife in his bosom. When David in Psalm cxiv. had described the manner of God's 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 glorify thee, and then unto thy name I will give the glory.

Now then if God's grace do enable us to give him Honor, the Honor 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 valor and merit of our goodness. You know in temporal estates, every man that Honors the King must not expect honor again, but peace and justice under his protection. It is true. But this is the royalty of our Christian calling Honor is requited with Honor. 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 nostrum non est terminus bonitatis Dei. It is a gift far greater than we can ask or think, and yet shall we have Honor for Honor? 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 Honor for Honor? But alas what is our righteousness? As vile as the most polluted clothe that is dipt in blood. One said of the Infants of Bethlehem, 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 malice 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 Honor for Honor.

But you will say, wherewith shall we honor God? With the heart, by desiring him; with the mouth, by confessing him; with the hand, with the plenty of your Substance by enriching God's portion. You are fallen upon an Age, where there is more large occasion to Honor God with your ability than in many Ages that went before you. I see a spectacle to be commiserated in this old Fabric before mine eyes. O that God would stir up many Nehemiah's among you to re-edify his Temples, and Churches, which are decayed and impoverished. Hearken to another Proposition: In the Republic 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 veins of the earth, lying near unto the Superficies, and purged it from dross, as in a refining Furnace, which being congealed men found out the use of it, and how precious it was, and so by this man's conjecture Riches were first found out by doing Honor unto God; and is it not most natural to repay them back again, for God's honor, and to expect a better recompense?

The Text, I confess, doth most properly touch upon the Clergy 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 honor fail they shall be thrice honored when the Archangel shall call them out of the Grave with his Trumpet to the Resurrection of the Just. If you will see an honorable Priest indeed, read the Ninth Chapter of Ecclesiasticus. It is the praise of Simon the Son of Onias. What a declaration is there? What a Description of his glory? Beyond all the Eloquence, that ever I met with in human Oratory, if the delight of the Subject do not deceive my judgment: Such Honor in his Robes when he was clothed with the perfection of Glory; such Majesty in the manner of his Sacrificing; such shouting with the Music of the Temple; how the High Priest stretched his hands over the Congregation, and gave them the blessing 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 honored in the Congregation, 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 devotion, and for the people to return all reverence and honor to the Bishop. I know this Doctrine is against the stomach of a troublesome Faction in the Church. If God and the King should give Honor unto his Priests every day, they would grudge against it every hour. No Honor or Lordship for that Coat say they, as if because our Savior 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 honored in the sight of all the Egyptians that laid up food in Pharaohs Granary, shall no honorable place belong 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 preached to Eli, Them that Honor me I will Honor?

Let me answer one Objection, and so I will end this first part, What is this that God saith, Honorantes Honorabo, he will Honor his Saints, when such as have filled the Commonwealth with outcries, and the Church with abominations, are Rulers and Potentates in every Age? When the rich Glutton is clothed 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 Noverca,& 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 honors to a wicked and pestilent person, Why, but how came he to have them? Is not all Honor 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 hereafter. Mamercus Scaurus was a known Adulterer, and yet the Romans chose him Consul, not intending to give him Honor, but forsooth his Father had been an excellent Senator, Et indign fert populus Romanus sobolem ejus jacere, they were loath to disgrace his dissolute Son: And surely God will much more respect the thousand Generations of them that love him, and keep his Commandments; for the honors which a dangerous person hath are not his own, they are hatched for the Children yet unborn, that the promise may coextend only to the just. Them that honor me I will honor.

All this while we have been in the first part of Pharaohs Dream among the goodly Kine, and in a golden Harvest, now we come to the second, to the lank ears of Corn, to the ill-favored Cattle, to those that cast God's honor 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. 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 Emperor 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 God's glory. The former Promise, honorantes honorabo was fit I told you for the day, this latter minacy of God's 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 dignissima, a scorn and disdain justly deserved, such a man set at naught in the eyes of God. First, I note that here is a disdain much undeserved, that God should be despised 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, are there any in the world guilty of this blemish to despise God? There have been some men so completely furnished with Heroical virtues, that they were esteemed to be 〈 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 Majesty is far above contempt and disdain. Beloved the enormity of this evil act to despise is not grossly 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 ourselves to a rule that hath certainty in it. The properties of 〈 in non-Latin alphabet 〉 , or contempt are most distinctly 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 〉 . 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 man's capacity will serve him to be a skillful Divine, labor for so much knowledge, as is refer • d to God's Worship, whatsoever the best inquire after beyond that Solomon calls it sorrow, Eccl. i. I call it curiosity. Brethren, I beseech you be persuaded that ignorance is a fault, for there is a Sacrifice appointed to make an atonement for it in the Old Law; besides, David had been uncharitable 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 better satisfaction, there is a threefold ignorance; the first is called invincible ignorance that could not be helped, 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 willful and affected. 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 man's exercise: You are idle says he to Moses, and therefore you say, Let us go worship in the Wilderness. A practiced liar will not understand, that every word of dissimulation in buying and selling is cozenage and hypocrisy. 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 nowadays 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 Socrates. Your own regardlessness, that you do not search into the ordinary discourses of Divinity, it is the cause that most Sermons are obscure and fruitless to the hearers, and that which we think is as easy 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 〉 : those things which we despise we put out of mind and easily forget, forgetfulness is a sign of contempt: How many preservations, how many strange deliverances have befallen us? so apparently miraculous that our enemies were compel'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 Rubric of our Almanac: how much sooner is a senseless Winter tale remembered 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 men's memories, Nunquam quemquam audivi oblitum quo loco Thesaurum obruisset, he never 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 ourselves said, like Peter: he would not forsake his Master, but hold out when all failed, 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 ourselves? Orlandine in his Story of the Jesuits affairs makes his Protoplast 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 feigned and imagined 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 forever. 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 forgetful of all holy things, God's 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 〉 , not to take it to heart, not to be wounded with compassion when Zion is wasted, and God's honor is trampled 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 controversy 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 blood be not upon our land (and O Lord be gracious still and forever 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 inflamed with zeal to see Adultery in the Congregation, and slew both Zimri and the Moabitess, Num. 25. Hezekiah rent his Garments, and put on sackcloth when he heard the blasphemy of Rabshakeh 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. Ambrose, as a zealous conscience that is eaten up as it were and consumed because the fear of God is imminish'd among the Sons of men: nay, says he, take away zeal for God's honor, 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 Heretics grated his ears with their unsavory opinions, he cries out, Deus bone in quae tempora me reservasti at haec audiam? Good Lord, why do I live to hear such pestilent 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 threatened, and besieged; a most Valiant and Illustrious King through the covetousness and mutiny of his own Forces much weakened and dejected, the flourishing 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 edge of the sword, 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 today one Tribe lacking in Israel. The Country Palatine was a strong Pillar to uphold the happy proceedings of the Reformed Churches; our Confederacy is now much weakened 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 Zion 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 〉 . who are precious to God, and of high esteem, as when Hezekiah called the brazen 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 〉 , as the saying is, speak that which may be lucky and fortunate, both to yourselves 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 Savior gave Mary Magdalene his blessing, that wheresoever the Gospel was preached in all the world, it should be reported to her honor, what costly ointment she had poured upon his head, and should we be so froward as some are, to put down the solemn Holy-days which are allotted to the memory of the Evangelists and Apostles, upon whose foundation I mean their doctrine, 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 memory 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 other, for I hope you will know St. Bartholomew was a Churchman, and not a Merchant. Another fault there is, let it lie 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 opinions are false and superstitious: but none of those noble persons have therefore deserved ill at your hands, that in the heat of the controversy we should insult over St. Peters faults, or make havoc of the Relics of the Saints, or speak slightly of that incomparable vessel the Virgin Mary, and mince her title of Blessed, when the sacred Hymn says, that all generations shall call her blessed, leave this to the railing Jew, who in disdain calls our Savior not Ben Mariam, the Son of Mary, but Ben Aariam, the Son of her that is vile as smoke. As for such backbiters of the glorious Children of God, like as the smoke vanisheth, so shall they be driven from the presence 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 Public 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 famous 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 public, 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 rectify. Many of my Brethren of good parts are unfurnish with means, and where poverty and wit meet together, I confess 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 apparent disgust of contempt, Minime 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, but I am sure that want of fear is the first thing that will make an Atheist, and persuade a man there is no God. The Prophet Isaiah could say no worse of the Idols made of stocks and stones, but that they could do no evil that we should be dismayed at them, Isa. xli. 23. Every part of our Savior's Passion was undergone to satisfy 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 blood; as for them that hear lamentations read unto them, that have heard the vengeance of Captivity, and the Sword threatened 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 dismayed 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 terrors (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, Minime 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, Nunquid 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 prosperity, 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. Invoca me. Psal. • . Call upon me in the day of trouble and I will hear thee. Invocantibus miseteri 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 cursed 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 Leprosy than call upon the name of Christ, whose Servants he had persecuted. Wizards 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 appointed in Heaven,) imaginary Saints, that are fortunate in expelling some particular 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 refuge 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 afflictions; 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 vengeance 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 despised?

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 Junonu 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 voluntary benevolences, though they be large and bountiful, shall excuse no man of Sacrilege where that which is due is pinched 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 yourselves 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 yourselves 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 myself 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 afterwards; as if you should stop the free passage of a Spring, and then think to recompense the Owner with a Glass of Rose-water: Such a kindness it is to stop the rights of God's Ministers, and then think to make them amends with some contribution of courtesy. O let not this fair object of your manifold charity before mine eyes be blemish'd with Sacrilege, 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 dignissima, a scorn and disdain justly deserved, that the abusers of God's Glory shall be set at naught in his eyes: They that despise me shall be lightly esteemed. Mercy and Justice 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 insinuate it unto us; for promise doth go before minacie, the affection of love before the destruction of anger. Them that Honor me I will Honor. 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 People. 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 putrefied part is the last and desperate help that Art doth administer. 2. God will Honor the Good, he takes it upon him, that benediction is his proper act. It is set down passively, 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 anger, 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 Malediction 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 woeful Pestilence, God whose nature and property is • ver to have mercy and forgive. Peregrinum opus est, ut puniat qui Salvator est, says St. Jerome 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 Savior of the world; for him to put any man to light estimation, from whom proceedeth all honor 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 studied 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 Adonibezecks confession, his Thumbs and Toes were cut off, as seventy Kings having their Thumbs and Toes cut off, 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 published himself to be the Author of that bloody Massacre committed upon many thousand innocent Protestants in the Streets of Paris, blood was his end in great quantity, says the famous Annalist of our Island, sanguinis profluvio inter longos & graves dolores expiravit; the blood 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; blood for blood, Children for Children, 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 honor that would be noble, and yet tush at the true nobility of Virtue and Religion? Like as I have seen in the Emblem of a Fool, that thought to fly aloft, and had a Plume of Feathers 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, God's wrath is like a Milstone to weigh him down, and to lay his honor in the dust. In a corrupt Age he may perhaps be advanced that had rather be great than good, but because much of greatness consists in the opinion that men have of them as well as in the title: Honor in honorante, the world was never so bad yet, to hold him great in the common estimation 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 neglected to preserve those Monuments of his wisdom, though they were the Labors of a King, because Lust and strange flesh made his wisdom despicable. Julian, a man of rare moral qualities for an Emperor; Ulpian, the greatest Lawyer. Galen, the greatest Physician; Plotinus, the greatest Platonist, Porphyry, the greatest Aristotelian; to descend lower, Aretine, the quaintest wit of Italy; we vilify 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 behavior of his two Sons Hophni and Phineas. One part of disgrace that fell upon him is in the third Chapter following my Text, 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, Cessaverunt responsiones divinae & Propheticae in illo tempore; Prophesy and Divine Revelations 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 denounced, 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 bridling, 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, 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 ourselves 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 Honor 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 man's 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: Stephen died in the name of a Blasphemer; Naboth died in the name of a Traitor; St. Paul, who was entertained by the Corinthians instar Angeli, as an Angel of God, passed among the Jews and Tertullus for a pestilent fellow; but as Aulus Gellius said of the Epithet 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 mentioned; so to be lightly esteemed in this place is to be put out of God's 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 blood 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 anything 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 thoroughly, or knew not what he said, Domine quando te vidimus esurientem? 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 men's 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 fallen 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, 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 honor 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 innocence and patience of their nature: So the despisers have their Name, 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 〉 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.

A SERMON Preached upon the Gowry Conspiracy BEFORE KING JAMES.

T Here is one way, says Plutarch in Demetrius, to make the whole world the better, one course to be taken to put shame into all men's faces that they dare not sin. It is but thus, 〈 in non-Latin alphabet 〉 , not to suffer the acts of evil men to pass unregistred, let their names be known, and their deeds set forth in black colors, that they who could find pleasure in a sinful life, may be discouraged by an infamous memory. Cum de malo Principe posteri tacent, manifestum est eadem facere praesentem, says Pliny; It holds not only in Princes, but in the manners of all men. When we dare not speak of the vices of other men, it is a sign they are rise among ourselves. Can we then pass over this high and unsufferable wrong done to an innocent person in my Text? Such a complaint as can hardly be matched in all the Scripture. For say that one friend hath parted from another, as Demas lest St. Paul; or that Ziba being trusted did fail Mephibosheth; or that Jobs acquaintance, whom he fed with his Morsels, did shun him in the days of his sorrow; yet for all these crimes to meet in one man, disloyalty against friendship, treachery against trust, ingratitude against daily benefits, this is strange, quod nulla posteritas probet sed nulla taceat, fit to be blazon'd, that for infamies sake the most prostigate may fear to do the like. This is my Scope, there is the Center where I will fix the foot of my Compass, and whatsoever I do add more is the Circle drawn about it.

In the days of King David's persecution, you would think the Text were sit for none but him. Expositors indeed are not all of one mind to say who it is that is pointed out for this disloyal enemy. Perchance his ungracious Son Absalom, an untimely Usurper; perchance Joab the Captain of his Host, trusted with the command of all his Forces, and yet complotting with Adonijah to supplant Solomon against the Fathers affection. But most likely, and you shall hear at this time of no other, it was the great States-man Achitophel, admitted into the secrets of his bosom, and rewarded with the best honors of his Court, even he, his own familiar friend, in whom he trusted, which did eat of his bread, did lift up his heel against him. In the days of our Savior's humiliation the Text doth so fit his turn, and that St. John saw in the thirteenth of his Gospel, and did so apply it, that at the first blush you will say it doth directly serve to express his pitiful case, and the wickedness of Judas who did betray his Master. Judas that followed him when he had nowhere to lay his head, and could a friend do more? Judas that dispensed his Alms to the poor, surely the greatest trust that could be laid upon any servant by so charitable a Lord; Judas his guest at all times, and more especially a partaker of his Last Supper, take him with all these titles, and yet did he lift up his heel against his Master. One interpretation more of this Text is revealed in this our Age. And it is verified in application to none so fitly as to our most renowned Sovereign in the happy and successful deliverance, which God gave unto him this day against his enemies; his Companion in recreations, his confederate in counsels, of the same unanimity of Religion, that had broke the same bread at the Communion Table did rise up against the Lord's Anointed. But he that lifted up his heel was supplanted himself and cast down, praised be God for evermore.

You see here are three examples of Traitors, so notorious, that we who live may almost be ashamed of Mankind: and there are three examples of them who suffered so innocently, that we may be proud there were men so good to endure it. Wherefore I will draw my discourse into such a method that neither Achitophel may be forgotten that wronged King David, nor Judas omitted that betrayed his Master, nor those wicked Imps let alone in silence whom this day bath made notorious to Generations. Ahithophel's treachery hath the precedency in time, and therefore it shall be handled in the first part, in whom you shall see three things: 1. How odious it is to violate friendship, yea, mine own familiar friend. 2. How hateful it is to wrong the trust reposed in us, My friend in whom I trusted. 3. How impious it is to forget the benefits we have received, to spurn against him that seeds us, He that ate of my bread hath lift up his heel against me. Judas his Apostasy is the second part of my Text, and in him let Heretics discern, how grievous it is to wound their Savior whom they have served, and let our Runnagates to Rome and Reims consider what a lamentable backsliding it is to leave the sincere Altar whereon they have eaten the body of Christ and drank his blood. I would our own Island had not brought forth such men as make up the third part of my Text, in whose desperate attempt you shall see how the best alive are not only like to spill their good turns upon barren sands, but also to lose their life, their country, their liberty, even where they had cause to look for nothing but due homage and fidelity. An first attend unto David's complaint, &c.

Yea, mine own familiar friend; no virtue wins affection to it sooner than humility, and behold we have it here in the lowest degree; for David doth not reach out his Scepter, to keep his Servant at a distance, but draws him near unto his breast, and calls him the friend of David. The Shepherds in Sophocles complained of their Sheep, that although they held their Sheephooks over them as if they did command, yet in truth they did but wait upon the Flocks, and were their servants, 〈 in non-Latin alphabet 〉 . So if we do truly examine it, it is the misery of all greatness; they that sit in the highest place as our Governors do perform more good offices for our use than if they were our servants; yet for the maintenance of Authority, and to keep Inferiors in awe of their power, they seldom stoop so low as David doth, Yea, mine own familiar friend.

A tyrannous insultation over servants is out of practice for the most part in our Kingdom, let it be censured at large among them whose insolency deserves it; their scourgings and tortures did but breed this Proverb amongst the Romans, So many Servants so many enemies. An id Dominis parum est quod Deo satis est? Is not that sufficient for man which will content God? If obedience and good endeavor doth suffice the Lord, shall man be unsatisfied with his Servants diligence? Servi sunt? Imo humiles amici, non ministeriis sed moribus estimandi, says Seneca. Look not upon our families as upon men under the yoke, but as upon friends that profess lowliness, respecting rather the good disposition of their mind than the condition of their place. So David moderated his Court rather like a Society than a Kingdom; that as Plutarch said of the Syracusians being besieged, every man was more solicitous for the safety of their Captain Dion than for their own escape, so in David's affliction the whole Court mourned rather for his misery than their own, only the pernicious head of Achitophel revolted being his familiar friend.

〈 in non-Latin alphabet 〉 , says Sophocles, a faithless friend is the so a rest bile that can be touched. Methinks as Jonathan laid aside his bow and arrows approaching to embrace David, so the name of friend should disarm the heart of man, that no instrument of malice should be left to give offense: It is like God's Rainbow in the clouds, a sure token of reconcilement and preservation: it is the uniting of more souls in one, like the Rod of Moses, and the Rod of the Egyptians which were united into one Rod, Exod. 7. that as Joseph said of Pharaohs dreams, the dreams are two, but the interpretation is but one; so among friends the hearts are two, yet there is but one joy, one desire, and but one affection between them both. O what an accursed crime it is to cancel such a Bond, much more to falsify and corrupt it? more unnatural than to divide one living Child into two dead parts like the uncompassionate Harlot. St. Basil did so cleave to the familiarity of holy Nazianzen, whom he called 〈 in non-Latin alphabet 〉 or his necessary friend, that he thought not his knowledge solid, or his study profitable, or the day-light to be clear without him. Zenophon was so enflamed with the love of Proxenus, dear to him as his own soul, that he changed his bookish life, and entered into a dangerous war, as he confesseth, that he might follow him as the shadow did the body.

Perfect Lawgivers, says Aristotle, have had more careful regard to settle friendship in their polities, than to settle justice; for there is a recompense and satisfaction for any fault that infringeth justice, put it is past our value and exceeds all estimation how to salve up an injury which abuseth friendship: besides there is prevention in all points of justice that an innocent may sustain no hurt, but the wounds of a false friend, how is it possible to avoid them? such an Achitophel is like hot iron taken out of the fire which neither gloes nor shines, but burns more violently than the flame that threatens. We have a Test to try gold says Euripides, a Touchstone to betray deceit in counterfeit metals, 〈 in non-Latin alphabet 〉 : but to know the mischief of a dissemblers heart, there's no mark or character to discern it: Moreover every man hath a share in his whole friend, in all his estate and faculties, but every single man hath but his part in that Common-wealth whereof he is a Citizen: then reason within yourselves, can he that wrongs a friend, who is all and every whit his own, be true to that Kingdom wherein he hath but a share and moiety? As the Poet warned the Sparrow not to build a nest in Medaeas Statue, for she spared not to kill her own young ones, and could the little birds, who were but Inmates, expect succor from her? so believe him not that he will be just to others, who was unjust to his other self: Let him be rooted out, let him be cut off like unprofitable Ivy that undermines the building upon which it creeps.

It is a solid reason in School Divinity, why Devils cannot inflict a corporal torture upon the Sons of men without some especial commission for the fact, because since immaterial spirits are always about our paths, and as near unto us as our garment unto our flesh, although they cannot be discerned, it might tend to our unavoidable destruction, if inability did not check their malice: It were well for us if a false friend had not more advantage against our life and safety than the Devil; his access unto us is as free as Satan's, his mischievous intentions as little discerned: here is the difference, the Devil can hurt you but by fits, but a fair-tongu'd Hypocrite at all times. As David killed Goliath with no rugged stone, but with a smooth peble out of the brook, and when the Army of the Philistines could not prevail the embracements of Delilah confounded Sampson: It is not the Majesty of Eglon that can save him, if Ehud come with ave rex, and courteous salutations. Abner is but a dead man if Joab encroach with ah my brother, and embrace him. Pope Sixtus Quintus, second to no man to make an Orator for the Devil, was much mistaken in the Consistory, when extolling the Parricidious Frier, who slew Henry the Third of France, made it a wonder that so mean a person in the form of a Petitioner, should pass all the Kings Guard, and without resistance, execute that execrable treason. Quite otherwise say I, had he come armed, and reviled the King, and professed defiance, then it had been strange if the Guard had not cut him short, and defended their Sovereign: but in the habit of an humble Subject that bowed unto his King, in the form of a Beads-man that came praying in the shape of a supplicant that sued for justice, was this such a wonder that so Vile a Fox should strike the stroke? nay David knew that evil could not be avoided, when his own familiar friend did lift up his heel against him.

Such friends as Achitophel was our unworthy Age is packed with, great observers in the time of our dignity, devoted to our good fortunes, shadows of our prosperity: but if Absalom the Usurper thrive, then they shrink like Sheba, we have no part in David, they are gone like the fishes in the small Rivers that come up into the Brooks at full tide, and return into the Sea at ebbing waters: Fugiunt amici cum probari debuerint, says Seneca, 'tis a hard case, friendship is but a mere name before distress come to try it what it is, and when you come to catch hold of the succor of faithless men, you grasp water: and the rule is infallible, cui placet pretium in amicitiâ, placebit pretium contra amicitiam, they that love to taste some benefit in their friendship, may be induced to like a benefit so well as to betray friendship to obtain it. Aelian and some other such scatter-stories as himself, do make more reports of Dogs and Elephants, of Birds and Horses, and some other unreasonable creatures, that they did either compassionate or relieve, if they were able, the miseries of those Masters whom they had long attended, than of reasonable men What? have we lost both nature and good nurture, and have the beasts found it? This made the Prophet complain, Psal. xii. They speak vanity to their neighbor, and flatter with their double heart. This made Obadiah tell Jerusalem, that the men of her peace, and those that eat of her bread deceived her. This made Jeremy advise the Jews, Jer. 9. Take ye heed everyone of his Neighbor, and trust not in a Brother, for every Brother will utterly supplant. This made our Savior protest that a man's Enemies were those of his own House; this made King David decipher Achitophel in my Text, Yea mine own, &c.

Secondly, I proceed to consider in this complaint, how hateful a thing it is to wrong the trust which is reposed in us; My friend in whom I trusted. I cannot but break out abruptly with the Psalmist, I have hated the sins of unfaithfulness, and as the old Patriarch said of his Sons Simeon and Levi, that drew from the Shechemites the holy blood of Circumcision, that they might the sooner spill their life's blood upon the ground, O my soul come not thou into their secret, into their assembly mine honor be not thou united. Let us instance in some points of trust. To betray a secret is fit for none but Doeg the Edomite, a Beast set to keep the Beasts of Saul. The Lacedaemonians sitting in counsel had a Ceremony to charm their doors, as if no secret should get out of that circle, and Alexander says Plutarch was wont to set his Seal upon their lips, to whom he had committed his affairs of trust. Tertullian reports of the fidelity of an Athenian Woman, who was made privy to the counsels of Harmodius and Aristogiton, and being brought before a Tyrant that urged confession from her, rather than she would do it she spat her tongue in his face.

In matters of greater trust, if greater may be than silence, the old Roman Laws urged men to perform such faithfulness, that an orphan Child committed to the pupillage of a friend lay upon his charge to look unto it next to his own Parents, next to the Orphan the Client that had committed his Cause to his Patrons protection was to be respected, and both these before their own Brethren. Gellius abounds with testimonies to prove it, primum locum juxta parents tenere pupillos, proximum locum clientes, says the Author. And the Poet Virgil in the detestation of that wicked Guardian which slue young Polydor for his Portions sake, makes the very trees to drop blood that grew in the place where the child was buried. Did I say before, that Simeon and Levi broke fealty with the Shechemites? Did they deal any better with their own Father? Jacob put two things into their charge, his Flocks and their Brother Joseph: 'tis true, they did tend their Flocks, but you know their usage to their Brother. O ye fools, says St. Basil, if dreams be vain, why do you vex him for a dreams sake; if dreams be true and infallible, why do you think to thwart and hinder the Divine Providence.

If infidelity did only breed an ill opinion in that one disloyal party which commits it, the matter were not great; but for one Ahithophel's sake jealousies, evil suspicions, wrong surmises are counted the wise man's character in this subtle generation. Epicharmus his saying went current with Tully for a most sage dictate 〈 in non-Latin alphabet 〉 : 'tis the very strength and sinews of prudence to distrust and be circumspectious. Thus Sycophants and Impostors have changed the face of the world, and the innocence of the Dove is nothing so much respected as the wiliness of the Serpent. 〈 in non-Latin alphabet 〉 ; let them that dare trust that man who is too much mistrustful. Have you been deceived? says St. Ambrose, do not dislike yourself for that. So was our Savior in his Apostle Judas, ut nemo aegre ferat erasse judicium, pertisse beneficium: and I see no reason, why he that is a wise man should seem a fool, because he that seemed an honest man is proved a knave. Simonides was conceited of the Thessalians that no man could over-reach them, but did he commend them for this? Take his reason with you, and you will say no. Stolidiores esse quàm ut possint decipi. They were such gross Idiots, that no man knew their disposition how to practice upon them. I did ever think meanly of the wits of Sycophants; all the glory that they reap is this, the Impostor had no faith, and he that trusted in such men had too much charity.

If the portion of the Fatherless be made over to thy custody, remember old Tobies friend Gabael of Media, who delivered up to Tobias the Talents sealed. In the cause of the distressed Client be as trusty as Solomon was to the Harlot, and let her have her own. If thou hast betrothed a Virgin, remember what Jacob endured, with what constancy he persevered in the love of Rachel. Lastly, There is not a greater trust in the world, than to be deputed a shepherd over the flock of Christ. O be faithful and vigilant, break the bread of life which Christ hath bequeathed. But if the Portions of Orphans cleave fast to your hands, how can you hold them up to that Savior, who committed himself to Josephs trust when he was a Babe, and was not deceived? If the cause of an abused Client rattle in your mouth, how can you plead for mercy to him, who did plead so well for the woman taken in Adultery, and she was acquitted? If the faith of some poor betrothed Virgin, whom you have wronged, cry for vengeance, how can Christ, the faithful Spouse of the Church, attend to your supplication? If your poor Lambs pine for want of milk, how shall the great shepherd Christ Jesus afford you the comfort of one drop of water? O the sobs of Orphans, the cursings of Clients, the tears of abused Virgins, the bleatings of your Flocks, the revealing of secrets. Arcanique fides prodiga perlucidior vitro; and this Psalm of David against Achitophel his false Counselor will ring over heaven, and cause judgment to fall down upon such who lifted up their heel against them that trusted too much to their slippery infidelity. Yea mine own familiar, &c.

Now the third complaint is sorest, he that did eat of my bread, Magnificavit dolum, did exalt mischief against me. It hath been said in scorn of the Epicure, that the palate of his mouth was more sensible than his heart, it is well that somewhat would please him. But Achitophel had neither feeling of David's true love in his heart, nor any taste of his benefits in his mouth, friendship and food were both lost upon him, Comedebat panes, and yet he is his enemy. As in the overflowings of Nile the corn fields are the better, and the fatter for it, but Serpents and Vermin grow out of the fruitfulness: So the overflowing of benefits begets nothing in an ill disposition but Worms and Cankers: 〈 in non-Latin alphabet 〉 , says St. Bazil. Not a Cur so fierce but will fawn upon you, and lick your hands if you feed him; Birds are not so wild but by giving a little meat unto them, in time they may be brought to pick up crumbs at your Table; what a brutish thing is ingratitude, that the beasts may be won with that which would not win Achitophel? Nay, there are such, says the Father, that you lose them when you bestow kindness upon them, and envy will repine that you have ability to supply their wants. Jupiter hospitibus num te dare jura loquuntur, &c. The Table of hospitality was ever accounted a sacred thing. And St. Austin thinks that Christ did reveal himself to Cleophas and the other Disciple in breaking of bread, rather than in any other sign, because they offered him part of their own entertainment at Emmaus. And Salt was a Symbol of friendship among the Heathen, because feeding at the same board was an uniter of affections and amity. The Greek Proverb makes it the basest kind of love, to have the relish of a Parasite in a man's mouth, 〈 in non-Latin alphabet 〉 . to love no longer than we are fed. But here is a canker worm that devours the sap of the tree that feeds him, like unnurtured beggars, served plentifully at rich men's doors, and yet take advantage how they may break in and rob the house where they were relieved.

You may as soon reduce the babbling of a mad man to reason as to take any measure of this vice of ingratitude. Can you search the depth of that which hath no bottom? It is 〈 in non-Latin alphabet 〉 , a Sive or Colender which contains nothing that you pour into it. It is gone like the wind which passeth by our ear, and you shall hear of it no more. Take the great instance from him whose case was most pitiful. Why was our Savior put to death? For envy. Why was he envied? For his good Works. What good Works had he done? He fed the hungry, and this bountiful Lord hath Gall and Vinegar presented to him. He raised the dead, divers of their own Nation, and yet the giver of life is put to death; Devils were cast out of another, and the cleanser of the house is defiled with spittle. Can any reason be given for this? We may say indeed, as one did, to our own shame, that there are a sort of men, Divites aliorum jacturis, immortales funeribus; such as are rich by other men's losses, and immortal by other men's funerals: but what reason can we yield for that? none at all. It is a sin without a bottom, and therefore it hath the greater affinity with Hell and damnation.

I have thought it one of the Devils principal projects, that since the story of the Athenian and Roman Commonwealths were the most likely to be turned over and perused, you shall not pass the Annals of five years but some memorable example of ingratitude will cross your way. In Athens it was malum epidemicum; their all deserving Miltiades, Cimon, Aristides, Themistocles, discarded, disgraced, imprisoned, a City full of severe Laws against ingratitude, Sed moribus suis quam legibus uti maluerunt, full of opposite practice to the Laws. In the Roman Polity Camillus, Africanus, Scipio, Manlius, many more either dethroned from dignity, deprived of life, or banished their Country; wherefore Africanus spat in their face again, when dying in exile he did appoint this Epitaph for his Tomb, Ingrata Patria, ne ossa quidem mea habes; he did not bequeath so much as his bones to his ingrateful Country. These are the Devils Land-marks to guide after Ages by such disloyal presidents; we want not history then to pattern this vice by example, but if you ask for reason, as I said before, it is deeper than the Sea, and you cannot sound the bottom. Unless this may give a little satisfaction to the curious, that the flower of virtue hath been always untimely cropped in Popular Government, when the multitude are more prone to darken glorious deeds with envy than to make them famous by reward. And I could never find in my reading, that a deserving person found a due recompense in any State but by the bounty of a Monarch. And therefore it is a thousand pities, that our 〈 in non-Latin alphabet 〉 , our Kings and Princes, that appoint prizes to them that best behave themselves in the Combat, that they should light upon ungrateful Courtiers, like David's undermining Achitophel, his familiar friend, that eat of his breads &c.

I hope the truly noble and magnificent mind will say to this, Non nova mî rerum facies inopinave surgit; that he full well knew and foresaw he must lose many good turns when he bestowed them among men. Est tanti ut gratum invenias experiri vel ingratos, says Seneca; One thankful man is so precious a jewel, if you find him out, that it will quit cost to try twenty that are unthankful. Shall a good man lose the employment of his bounty because evil men have forgot the retribution of gratitude? God forbid. Shew me an Usurer that hath broke up trade for being cast behind by one bankrupt; Shew me a Seafaring man that leaves to traffick for one losing voyage. Post malam segetem serendum. You cannot show the man that will hold his hand from the seed hereafter, because one crop did not answer expectation. Nay, I had rather preach, that there was never more than one covetous Judas in the Church, who loved thirty pieces of silver better than a thousand blessings of his gracious Lord. I had rather persuade you, there was never more than one projecting Achitophel, who would contrive subtleties against David, who advanced him to the highest honor of his counsel; I will say that there is no mouth but doth bless him that feeds it, no needy soul but doth pray for him that relieves it, rather than discourage the liberal Benefactors, & weaken the hands of them whose hearts are enlarged to help the poor with their plenteousness. Again, the truly charitable delights in his own good deed, because it is given and bestowed, not because it is returned. The glory of the Roman Commonwealth, says M. Antony in Plutarch, appears not by the rich tributes they receive, but by the chargeable succors which they afford to their distressed Confederates, 〈 in non-Latin alphabet 〉 . Lastly, If you shut up your compassion against all men, because a few unthankful have put up your kindness in the dark, taking no notice of your hand that gave it, you commit not only rigor, but great injustice, to punish more than have offended.

As for him that rewards evil for good leave him to God to receive his judgment. Serpents can bear poison to envenom others, which doth not harm themselves, but the venom of the malicious shall be his own bane. The Viper dropt into the fire which hung upon St. Paul's hand, Acts xxviii. as if it had taken punishment of it own self, Quod nihil ad se attinens corpus attigisset, because it light upon a body which it should not have assaulted; but Achitophel, not so conscionable as this Viper, whom it irkt to have touched the Saint of God, broke his own neck for madness, because he could not supplant David. When Scevola ran his Weapon at King Porsenna, but missed his mark; the good King entreated him so courteously, that he made his enemy to say, Ego fortunae non succenseo quod à bono viro aberraverim; I am not angry at Fortune which turned away my Sword from so good a man: But this Politician in my Text had not the grace to rejoice and be glad that his Lord and King did escape his pernicious stratagem; but, ambitious of nothing but to seem wise, disposeth his house in a prudent order and hangs himself. And because I cannot leave such a miscreant in a better place, here ends my treatise of Achitophel, of David's complaint, and the first part of this exercise, Yea mine, &c.

And as Achitophel left himself hanging between heaven and earth for all men to gaze upon, so likewise hath Judas in the second part of the Text. I am now come from the complotting Statesman to the Apostaticall Churchman; from him that dealt perfidiously with David, to him that was the traitor against David's Lord, The Lord said unto my Lord, Psal. cx. Corruptio optimi est pessima. That which is sweetest, when it is corrupted is most unsavory; and by how much an Apostle of Christ was an office of more sanctity and faith than a Counselor of King David, by so much the corruption of Judas is more soul than the corruption of Achitophel. To be called the Friend of his Creator, to be trusted by him who was the wisdom of the Father: to eat of the Paschal Lamb with him who was the Lamb of God, and yet to be the man that did ensnare his life, methinks the Devil did not enter into Judas, but Judas was more likely to enter and possess the Devil. Of every branch let me speak a little, as I did in the former complaint, Yea mine own familiar friend.

Origen was so astonied to see Judas have this honorable compellation, that he would make us believe in his 35. Hom. upon St. Matthew, that no good man is so called in the Scripture; Friend how camest thou hither not having a wedding garment? he was bad: to him that grudge'd that he received but one penny in the Parable, Friend I do thee no wrong, take that which is thine own and depart, he was stark naught. But Origen did not remember that Abraham was called the friend of God, or that the Lord talked with Moses as one doth with his Friend, or that John the Baptist was called the Friend of the Bridegroom, for the honor of these Saints be it spoken, it is strange that Judas should be styled his own familiar friend. But such reasons as I have picked up I will briefly lay down before you.

1. Judas did bear himself as the friend of Christ, like a false dissembler. I will instance only in that profane kiss, a sign unto those that should lead him bound unto Caiaphas. Why did not the Traitor say, him whom you shall see chiding and reproving me, him that spits upon me, and accurseth me; no, he trusted too much to the lenity and gentleness of his Lord, therefore him whom you see me kiss hold him fast. St. Chrysostom knows not which he should blame most, whether the High Priests, for sending their Servants with swords and staves, 〈 in non-Latin alphabet 〉 , a sweet muster for Priests to make says the Father, I would the High Priest of Italy would mark it; or whether Judas that came to betray his Master with a kiss. If thou wert not ashamed of the fact, 〈 in non-Latin alphabet 〉 is it possible thou shouldst not be ashamed to give thy accomplices such a token? But out of that mouth, which had bargained for the wages of iniquity, nothing could come from those lips but a sign of mischief. O let no false Brother be encouraged, that the Son of God did not detest the kiss of an hypocrite, Non ut simulare nos doceat, sed ne proditionem fugere videatur. It was not to embrace a false friend, but he would not thrust him back, lest he should seem to decline and avoid his Passion. Would you not think, but as Elisha put life into the Shunamites Child by laying mouth to mouth, so Judas much more might have received life by laying his mouth to our Savior's? Had it not been probable, that since the woman was cured of her bloody issue by touching the Hem of his Garment, much more Judas should be cured of a bloody heart by this royal favor? No, beloved, they are not the lips that kiss him, nor the womb that bare him, nor the paps that gave him suck, that make any one happy, but a heart without guile, and love unfeigned. Small comfort it is to Judas, that upon this outward sign of courtesy he is called his own familiar friend.

Secondly, Judas doth pass current with this mighty name because Christ did use him as a friend. Bad as he was, the Spirit of God is not ashamed to call him one of the Twelve, Ne tam exiguus numerus esset sine malo, says St. Austin; that we may see how corrupt the world is, since in so small a flock there is a Wolf in sheep's clothing. The time will give me leave to make but one instance of our Savior's good offices unto Judas, and that is the washing of his feet. Nay, Lorinus tells it as a received tradition of the Church, that among all the Disciples Judas was the first whose feet our Savior washed, to satisfy his aspiring ambition. Sed quod lavit gratia inquinavit perfidia, says St. Ambrose; Grace would have washed him clean, but that perfidiousness stained him like a Blackamore. And could Judas lift up his heel against him, whose precious hands had washed those heels in all humility? Like Sciron the murderer, who placed his Throne by the Cliffs of the Sea, and constrained Passengers to kiss his feet, whom he spurned down the Rocks, and broke their necks. Could those feet be swift to shed blood? Could they find the way into the High Priests Hall after they had been bathed and wiped with the hands of a mighty Prince, which notwithstanding cast themselves under the Traitors feet? What could the mighty God do more, than to draw poor dust and ashes to him with this title, Yea, mine own familiar friend?

Thirdly and lastly, the name of friend is not plucked away from Judas, because Christ stretched out his arms, and was ready to receive him into friendship if he had repented. Whither doth this lost man run with his thirty pieces of Silver? Is there not an High Priest to go to greater than all the Priests in Jerusalem, that he runs to Caiaphas to cast them before him in desperation? As Tacitus said of Claudius Apollinaris, a vain inconstant man, Neque fidei constans erat, neque constans in perfidiâ; so Judas knew neither how to be faithful to Christ, nor how to behave himself when he was treacherous. When he had trained a Plot to betray his Lord, he knows not how to make amends to renounce the treachery. Had he but stood and wept among the Daughters of Jerusalem, or ran to Golgotha to learn repentance from the converted thief, then surely he that bore the iniquities of all the world upon his Cross would have felt no more burden, if he had carried the sin of Judas. And so much for the last reason, because our Savior is ready to be reconciled to every contrite man, therefore he did expect this fruit from Judas, and calls him his own familiar friend.

I proceed to the next branch of his crime, He whom I trusted did lift up his heel against me. But because our Savior knew before what was in man, or in the heart of man, it must stand as a question to be debated, why he would lay himself so low as this humility, to trust in Judas?

1. Bucer comparing this place of the Psalmist with the same as it is cited, Joh. xiii. 8. finds these words to be left out in St. John, the man in whom I trusted, and so rejecting Judas as never worthy of our Savior's trust, applies himself to give no answer.

2. Leo and Euthymius varying from some stories, which cast infamy upon Judas, that he slew his Father, and was incestuous with his Mother, to the end that he might honor our Savior's choice in the twelve Apostles, inclines to that opinion, that Judas was once good, and worthy of our Savior's trust. Yea, Theophylact is willing so far to excuse the Traitor, as if he did not sell his Master, thinking to bring him to the death of the Cross, but having had experience, both at the brow of the hill, when the people would have cast him down, and likewise when he escaped stoning in the Temple, by passing away in form invisible, how it was in his power to delude his enemies, I say Theophylact conceits of Judas, that he did expect Christ would now have acquitted himself from the judgment of Pilate. Beloved, this is my rule; Where men cite conjecture, and not reason, it is free to gainsay or incline to their authority: But where the Scripture gives up a spark, it is enough for us to light a Candle by. Now says Christ, very early after he had chosen his Apostles, John vi. Have I not chosen you Twelve, and one of you is a Devil? This methinks disables Euthymius his opinion, and from the beginning there was no grace in Judas.

3. The common current of Expositors confine the trust which this man had to the credit which was given him to bear our Savior's Purse of Alms and Charity. What they say cannot be disallowed as improbable; yet it seems Christ put little trust in such an officer, for when a payment was to be made of Tribute unto Caesar, the money was borrowed of a Fish, and laid in the hand of his true Apostle St. Peter to disburse it.

4. This is the construction of the Gloss, Christ had that eye of trial over all things, 〈 in non-Latin alphabet 〉 , and therefore it could not be verified in him, that he put any confidence in so ungracious a practiser. Sed membra crediderunt. As Christ was persecuted in the person of the Church, Saul, Saul, why persecutest thou me? So he trusted in Judas in the person of the Church, which did whilom believe in him for a true Apostle. Yea, Leo tells it with as much confidence as if he had seen it, that no Apostle did cure more diseases, or cast out more Devils than Judas; and he passeth in old stories for no indiligent Preacher. O how often do such false Teachers enter in passing for Seeds-men, and sowing Darnel in the field. So that the Church may say of such Laborers, Yea, mine own, &c.

5. St. Ambrose his judgment shall be the close of these opinions, and, as I conceive, it carries weight, Periclitari maluit judicium suum Christus quàm affectum; Christ had rather we should conceive hardly of his judgment than to think he is not of the same affections with us. He had undertaken our frailty, and would show it in this part of his humility. He that hungered could have contented nature without meat; he that slept in the Ship could have satisfied nature without a slumber; he that is more inward to our heart than our own selves could have displayed the secrets of Judas openly: yet it did please him otherwise, to show his agreement in civil commerce with the frailties of men. St. Chrysostom, preaching upon St. Paul being struck blind from heaven, hath this Moral upon it, Nemo meliùs videt quàm qui caecuttit; No man sees better than he that hath been once blind: According to which I say, No man is more prudent than he that hath been once deceived. Therefore that we may patiently suffer our judgment sometimes to be abused, our Savior put himself in the way to be a mirror of that humility, And his own familiar, &c.

He that did eat of my bread: Here is another Article to fill up the measure of Judas his Enditement. What, another obligation? And yet betray his Lord? I am ashamed to say there is so much iniquity in the nature of man: But it is too true, that a small kindness, as it will work no good, so it will work no hurt upon the worst men, whereas a multitude of benefits provokes ingratitude to hate the Author.