YOƲ had at the last Assizes, By Master. Geo. Tre­vilian out of 1 [...]. Acts v. 17. the picture of a carelesse Iudge drawne out before you, Judge Gallio by Name, one that see­med somewhat forward for matters of Nisi prius, for meum & tunm, between Plaintiffe and Defendant; but for mat­ter of Religiou (a bare [...], Ver. 15. as hee prophanely stiles it) his Lordship would not touch with that.

I have now presented you with one of another spirit, one (who besides all his care and cost for building againe the walls of Ierusalem) makes it his Master worke of all, [Page 2]to re-establish the worship and service of God. And to ef­fect this the better, First he takes order, that the Church­mens livings, the Levites dues, that had a long time beene embezelled and detained, should be restored to the right owners, verse 10, 11, 12. of this Chapter, and falls a chiding with the Magistrates for suffering this horrible Sacriledge to be committed. Secondly, hee takes order for the better sanctifying of Gods Day, that it may be no more prophaned by Carriers, and Fish-mongers, and Ped­lers, and such like Hucksters, verse 15, 16. And here in the words of my Text, he fals a chiding the second time, when he saw the Nobles and Rulers, so wicked and irreligious, to suffer such abhominable prophanation of the Sabbath day; Then I contended with the Nobles of Iudah, and said unto them, &c.

The words are a lively Character of a Zealous Magi­strate; and wee might note in them these particulars: First, 1 Nehem v. 11. quis, who this good Magistrate is, and that is Ne­hemiah, and he a Conrtier too; Secondly, quid, what hee did, he contended: Thirdly, quibus, with whom, with the Nobles of Iudah: Fourthly, quomodo, in what manner, he layes sin to their charge: Fifthly, quamobrem, where­fore, for suffering the Sabbath day to be prophaned; But I shall baulke this Method at present, and from the words (without fetching bloud from the Text) shall draw out six speciall observations, to be the subject of my ensuing dis­course; the first shall be this:

Obser. 1 The greatest men for place and authority are not alwayes the best men. This is plaine by the Nobles of Iudah, with whom Nehemiah here finds such foule fault.

Obser. 2 The second this, Great men may not be let alone in their sinnes; but may, nay must be reproved for them: Nehemiah's chiding here, is warrant enough for our reproving.

Obser. 3 The third this, 'Tis very sit and convenient for one Magi­strate to mind another of his place and duty: As Nehemiah did his Peeres and fellow Magistrates.

Obser. 4 The fourth this, The sins of the people will be put upon the [Page 3]Magistrates score, if they do not endevour to suppret them: you may easily presume, that these Magistrates (for such were the Nobles here, Gen. B. and therefore one Translation calls them Rulers) were none of those Merchants and Hucksters themselves: for they were Pedlers come from Tyre, verse 16. and yet sayes Nehemiah, Why doe yee this evill? Yee.

Obser. 5 The fifth this, The prophanation of the Sabbath is a great and grievous sinne; Why doe yee this Evill and pro­phane, &c.

Obser. 6 The sixth and last this; The remedy of this prophanation, must be a principall part of the Magistrates care and duty. As may be easily collected by Nehemiah's blaming these Ru­lers here, for their remissenesse in this particular.

Thus you see what a great deale of matter is couched in a few words; It is with this Text, as it is with Gold, Take but a five shillings piece, and it will easily bee beaten out into many leaves: This golden Text (you see) with­out much hammering is enlarged into many observations, so many, that the time and your patience will not allow me a thorow handling of all; and therefore I must doe as those who describe large Countries in small Maps, they make but a spot for a City, and a dash for a River, give you but some briefe Animadversions on these particulars, which might well deserve some longer Commentarie; and I begin with the first in order, namely this,

Obser. 1 The greatest men for place and authority, are not alwayes the best men.

The Prophet Jeremie shall make my words good in his 5. Chapter, ver. 5. When he had made a scrutiny through­out Ierusalem, and could not finde one honest man among the common sort of people, he made full account to speed well among those of better ranke and quality; I will get me unto the great men (saith he) for they have knowne the way of the Lord, and the judgement of their God; And because the Prophet conceived they had more Wit, therfore he hoped they had more Honesty too: But this hope was such as made him ashamed: for they had altogether [Page 4]broken the yoke, and burst the bonds in sunder: A pitti­full thing it was, that those which should curbe and re­straine others, should be sonnes of Belial, lawlesse, yoak­lesse themselves, That those which should set bounds to o­thers, will keep no limits themselves, that those which should have beene the Governours of the people, should be little better than Christmasse-Lords, Lords of mis-rule, and disorder; If you will say this was Strange, God and his Prophet shall say, this was true. Read over the Chro­nicles of the Kings of Israel and Judah, and how many of them were nigro carbone notati, that have their lives drawne out with a black Coale, 2 King 23.37. cap. 24. v. 19 & alibi. and when they have dyed, the Spirit of God hath bestowed no other Epitaph upon them than this, They did evill in the sight of the Lord, ac­cording to all that their Fathers had done. Their sins remain fresh upon Record at this day, though they themselves lye rotten in their owne dust.

When that wicked Jezabel had a plot upon poore Na­both's body, what Instruments doth she make use of for that bloudy designe? 1 King. 21.8 9. no other than the Elders and Nobles of the City, the most noted personages of that place, who as soone as they had received the Queens Let­ters, sealed with the Kings privie Signet, they suborned two Knights of the Rost, to accuse Naboth of Blasphemy, that so by that meanes, the little piece of Fee simple which he had, might bee confiscated to the King. Wee have beene told of late by an eminent Lawyer, how the Iudges refused soure severall Letters, which Queen Eliza­beth sent them, Mr. St. Johns in the case of Ship-mony to have one of her servants put into an Office, that was contrarie to the Law, and told the Queen, they had taken an Oath to God, to her, and the Common-wealth to doe Iustice, and therefore could not admit him: But the Judges of the Kings Bench in Ahabs time were easily wrought over to the Queenes side, and were very ready to sacrifice the life of one of the Kings best subjects, onely to comply with the humour of a very Iezabel.

In our Saviours time, who were the maine Agents to set Iudas on worke to betray his Lord and Master? Why? who but the Great ones, the chiefe Priests and Elders that met at Counsell-Table about the businesse, in 27. Matth 1? Non omnes Episcopi, Episcopi sunt, atten­dis Petrum sed & Judam consi dera, Ste­phanii suspicis, sed & Nico­laum respice Hieron. in Epist ad Heliodor. But what need I trifle away time to prove this Truth, which hath beene so visible in these our dayes, and that both in Church and State? How hath the linnen Ephod of late beene shrewdly sullied, and stayned? What spots have beene found in some of the finest Lawne? And how have some Priests of the high places, rendied themselves vile, amongst the lowest of the people? And then for Moses his Chaire, how hath that beene made by some Cathedra pestilentiarum? what plagues and mischiefes have from thence over-spread the whole land? whereupon some have been so much afraid, to stand to the judgment of that Law, of which themselves had sometimes beene the Iudges.

Ʋse 1 To apply then, Are not the Greatest men alwayes the best? Then see here in the first place, the crookednesse of that Rule, by which most men walke, The Example of Great men, in 7. of Iohn 48. When some of the under-Officers stood faire for Converts, and expressed a good li­king of Christ, what other argument doe they use, to dis­hearten them, 7 Iohn 4 [...] but a Majori, Doe any of the Rulers or Pha­risees beleeve in him? None but the ragged Regiment, a company of rude illiterate Rascalls, that know not the Law. What made the people so obstinate in their Idolatrie in Ieremiah's time, and so peremptorie against the Lord, and against his Prophet? what, but this the Example of past and present times? 44 Jer. 17. We will burne Incense to the Queen of Heaven, and pou [...]e out drinke-Offerings unto her: And why will wee? why? because wee have ever used to doe so, we can shew a Custome for it; yea, and we can bring our Presidents for it: our Fathers did so, (before ever our heads were hot) and our Kings, and our Princes in the Cities of Iudah, and in the streets of Ie­rusalem.

Our Fathers were good understanding men, and our Kings were no fooles, and our Princes were no Idiots, and shall we now be so saucy, to thinke our selves wiser than they, who had more wit in their little fingers, than all we in our whole body? The storie is notoriously knowne of Roboald King of West-Frizeland, who being perswaded by Charle-maigne to receive Baptisme, withdrew his foot as he was stepping into the water, and would needs know, what became of his unbaptised friends and kinsfolks: And be­ing told, that they were thought to bee in Hell, (living and dying Pagans:) Then thither will I goe too, saith he. Sure he loved his owne soule too little, and his friends too much, that was so willing to be damned, to beare them company. And yet alas, wee have too too many of this brood, that value the Examples of men, above the Precepts of God, and are ready to follow one Great leading man in their Countrie, in their Parish, (as Sheep doe their Bell­weather) though they venture (I say not the breaking of their neck, but) the losse of their soules, of God, of heaven, salvation, and All.

But this now is not onely the Error of some of the more simple, and untutor'd Vulgar, but even of some that are rec­koned for Great and Dominicall men in the worlds Kalen­dar. How have these made some of our greatest Masters in Israel their Rule, Subditi ob ligātur obe­dire superio ribus, in his Dutaxat, respectu quorum sunt supe­riores, & dum regu­las sua do­minationis non exce­dunt. Ioh. Gerson in Regulis Moral. their Square, their Coppy, their Oracles? yea, even then when the Rule it selfe hath been Irregular, the Square out of order, the Coppy naught, and the Oracles themselves, not onely dubious but dangerous. Hath not the example of some great Masters of our Assemblies been too much observed by some, and too violently obtruded upon others, even in those things, in which both Law and Con­science did justifie our warrantable Non-conformity? I would not be mistaken here, as if I meant to shake off all yoke of authority or reverence of Superiors, (I am not of that Anabaptisticall spirit: onely this I would desire to know, whether by vertue of Canonicall Obedience, a man be bound to captivate his Sence and Reason to the meere [Page 7]pleasure of his Superiour, All Ca­nons made in Convo­cations are to be obey­ed, though they yield no reason at all to enforce their obe­dience. Dr. Pockling. Altare Christianū. in that which is neither Law nor Honesty: and yet how farre this hath beene imposed by some, and practised by others, I leave to knowing men, both to see and censure.

But judge now with your selves, how unreasonable it were, to turn men into Apes? (ô imitatores servum pecus!) and bind them to observe (I say not the lawfull commands, but) the mere humours of some Learned man above us, or some great man over us: [...], The wi­sest men are not all of them Popes infallible. We have li­ved to see some write their own Dr. Bray Ser of the L. Supper in fine. Retractations, and more perhaps would doe it, if that would be taken for Amends There is an Arabick Proverb, (and I have it from Centur 2. Froverb Arab. 8. Erpeni­us his Translation) Cúm errat eruditus, errat errore erudito:) The errors of learned men are learned errors. The meaning I conceive to be, that Learned men are able to give some reasonable account, even for those things which are char­ged upon them as erroneous; For my owne part I cannot divine, what account some great Rabbies will bee able to make, when the Audit day shall come, I feare some may come short, and not be able to stand Recti in curia.

Let this therefore caution us for the future, that we doe not with Pythagoras his Schollers, too much magnifie the Ipse dixerit of the greatest Clerks, specially in those things that doe so nearely concerne our soules and salvation. Thou wilt both tell, and weigh thy Gold, though it be after thy Father, thou wilt not receive money upon trust; and wilt thou then take up thy Religion upon credit? Shall thy re­spect to any mans place, or opinion of any mans parts, en­thrall thy Intellectualls, and put giues and fetters upon thy understanding? Wilt thou enflame that Free-borne Spirit of thine, thy Soule, to say, and think, and doe, as others will have thee? though never so opposite to Law, Reason, and good Conscience. There is a story of Walter Mapes, Dr. San­derson Ser. ad Clerum. sometimes Arch. Deacon of Oxford, who relating the grosse Simony of the Pope, for confirming the Election of Reginald Bastard son to Iocelin, Bishop of Sarum, into the See of [Page 8] Bath, concludes his Narration thus, Sit tamen domina ma­terque nostra Roma, baculus in aqua fractus, & absit credere quae videmus, Though the Pope be most grossely Simonaicall, yet we must not be uncharitable, and as bad as he is, let us not thinke amisse of him: Charity, and so obedience may be ingenuous, but it must not be servile, and blockish: There's no man so great that may ravish me out of my wits, to make me think the Crow is white, or bind me to believe with A­naxagoras, that Snow is black.

Take heed then, doe not make other mens words and warrants, the rule and levell of thy Conscience. In 1 King. 13.24. the man of God paid deare for his Credulity; one would have thought it had beene but good manners for him to believe his fellow Prophet, an old man, and one that was much his Senior, yet to run crosse to Gods expresse or­der, though under pretence of Revelation from God, 'twas as much as his life was worth. That of St. Jerome shall conclude this, Non parentum aut majorum anthoritas, sed dei doc entis imperium: The command of God must out­weigh all authority, and example of men; Be they great and potent? so were the Nobles here, and yet Nehemiah thought them no fit president for imitation.

Ʋse 2 In the second place; Let Great men be perswaded to be as eminent for their goodnesse, as they are for their greatnes. Art thou like Saul, head and shoulders above others? Let thy vertues be as conspicuous as thine honours: As the Hi­storian said of Tiberius, Patercul. Lib. 2. Hist. Imperio maximus, and yet Exem­plo major; Let thy good Example have a greater influence upon the minds of men, than thy command hath over their bodies. Art thou great in Office, or in Birth? In Office, art thou great in Church or State?

First, in Church, art thou a Starre in the Firmament of the Church? 8 Rev. 11. Oh bee not as the Starre Wormwood in the Revelation, that did embitter the waters: No, if thou be a Star let thy light shine before men. 5 Matth. 16 Hath God made thee a Beauclerke, given thee abilities of wit and learning, ho­nour God with thy head, & with thy heart. Let that know­ledge [Page 9]which is in thee, be as the Light in the Watch-Tow­er, to guide and direct others, not as an Iguis fatuus, to draw and toll them along into bogs and Precipices. Do as some young Physitians doe, practise thine owne know­ledge upon thy selfe. If thou holdest out the light of truth to others, and dost not walke suitably thereunto thy selfe, thou art but as a Whifler which carrieth a Torch in his hand, to shew others his owne deformity. And yet this is not all, the mischiefe doth dilate it selfe further, even to vitiate and corrupt others, (for Schollers seldome goe to Hell a­lone) & make them threefold more the children of perditi­on. I have read of a woman, who living in professed doubt of the God-head, after better illumination & repentance, Mr. Wards Serm. The happinesse of Paradise. did often protest, that the vicious life of a great Schollar in that Town did conjure up those damnable doubts in her soule. How wel then wil it become those, whom God hath set up­on the pinnacle of the Temple, to honour him that is Mr. of the Temple? that others may fall downe on their face, 1 Cor. 14.25. and worship God, and say, certainly, God is in them of a truth.

Secondly, Art thou in any place of Eminencie in the State, either in Iudicature, Magistracy, or the like? the eye of the world is upon thee, look to thy selfe, and thy behaviour: Those that are in such places are called Gods, dixi du estis. 82 Psal. 61. O then you must be like him in Goodnesse. The adulteries of Iupiter and other Pagan Gods, Dr. Hack­wells Apolo­gy l. [...]. cap 2. Sect 4. did draw the people to imitate their wantonnesse, and Saint Austin gives the reason, Magis intuentur, quid fecerit Iupiter, quam quid docuit Plato, they heeded more what Iu­piter did, than what Plato taught. Oh then it is not for such Gods, (as God hath made some of you) to sweare by God. It is not for Kings O Lemuel to drinke wine, 31 Prov. 4 nor for Princes strong drinke. It is not for Gods to sweare like Devills, to rage like Furies, to be drunke like Hogs, to be wanton as Goats, and the like. Wards Jeth­ro Justice of peace. Such as these (you shall have the censure from a Reverend Divine) will better become an Ale-bench, than a Shire-bench, and are fitter to stand at the Barre, than to sit upon the judgement-seat. It must be other­wise [Page 10]with a good Magistrate, he must be drayned from the dregs and sifted from the bran of the ordinary sort of men, like a delicate Posie, hee must bee made up of the choysest flowers, or like the picture of Helena, which Xeuxis made (the verie Abstract and Epitome of all other beauties) whatsoever is faire and beautifull in others, must be admi­rably compos'd and wrought up in him. Imperatu­rus omnibus eligi debet ex omnibus Plin. Pane­gyr. ad Tra­ian. O then let our earthly Gods think how much it concerns them to be free from those sins, which often times they punish in others. Thou that punishest another for theft, dost thou steale? thou that dost cart another for his whoredome, dost thou commit adultery? thou that dost mulct and fine Church-robbers, dost thou commit sacriledge? thou that profes­sest the Law, through breaking the Law dishonourest thou God?

Scarlet robes, and crimson sins, doe not suit well with one and the same person.

Last of all, Hath God set thee in any eminent degree of Birth above the ordinary ranke of men? let not the ill ex­ample of thy life, obscure and cloud the splendor of thy Birth. Might I here presume to advise our younger Gen­trie, (and I hope I may presume) I would earnestly be­seech them to keep up the Credit of those Worshipfull, and (which is a great deale more for their credit) religi­ous families, from which many of them are descended. I remember Barclay tells a story of a beggerly Cobler in Spaine, In Icon A­nimor. who when he lay upon his death bed, charged his sonne deeply to keep up the honour of his house and fami­ly, Memineris in majestatem assurgere familiâ tuâ dignam, as if he had beene some great Don Pedro, or the like. I should recommend this more seriously unto their thoughts and practise, to keep up the honour of their families by not stayning their owne honour, not to disparage the goodnes of their Birth, by the badnesse of their Life, not to dis­grace [Page 11]their earthly parents, by being so unlike their her­venly Father.

I should also desire them to study garbs and fashions, and complements lesse, and study God, and Christ, and them­selves more; that they would not spend more time in trimming their heads, than in ordering their hearts, in kembing their haire, than in saying their Prayers, and not bestow so much cost upon their bodies, which must be but meat for Wormes, and wholly neglect their soules which might bee companions for Angels: I should desire them likewise, to be as zealous for their Lord and Master, as they are oftentimes for their Mistresse, to be more in love with the vision of God the Creator, than with the painted vis­sage of a Creature: To give over Ben, and Shakespeare, and fall upon Moses and the Prophets, to be better read in Saint Peter than in Sir Philip, and not to read Monsieur Balzacs Letters with more delight, than they doe Saint Pauls E­pistles. Oh that such thoughts as these, might have some kindly working upon their soule, their Example then would be Magicall and Magneticall too, to charme and draw on others; they would leave their Names as a sweet perfume to their unborne posterity, and Generations that are yet for to come, should call them Blessed.

I have done with my first Observation, and have bestow­ed such a double portion of time upon this, that the share which the rest must have, will be the lesse: I come now to the second, which is this.

Obser. 2 Great men may not be let alone in their sins, but may, nay must be reproved for them.

Besides the Example of Nehemiah in the Text, wee have the practise of other holy men of God, to warrant us this Truth; of Elijah to Ahab, 1 King. 21.19, 20. Of Nathan to David, 2 Sam. 12. verse 9. Of Esay and Ieremy to the great men of their times: He is a very stranger in the Book of God, that knowes not where to fetch plentifull testi­monies in this kind.

Vse 1 To apply, wee may then in the first place see and [Page 12]deplore the miserable unhappinesse in which great men are, in that they meet with so many flatterers abroad, and that none will adventure to tell them their faults. Carneades in Plutarch was wont to say, That great mens sonnes learned nothing well, Plutarchs Moralls. but to ride horses, for men were apt to praise and flatter them, in what ever they did; If they wrestle, then they that wrestle with them, will of purpose fall un­der them, and the like: but a horse being not able to dis­cerne between a private man and a Prince, will cast him off that is unskilfull to rule him. 'Tis even so now a dayes, let great men doe what they please, never so inconsistent with Law and Conscience, they shall not want more than enough, to clap them upon the backe, and give them a Plaudite, though the end bee nothing else but shame and perdition.

In 1 King. 22.6. When Ahab had a designe against Ramoth Gilead, how was he heartned on by foure hundred Court-Chaplaines, and none did offer to discourage him, but one Round-head Micaiah. V. 17.18. &c. Ri. Grastous Chronicle. Our owne Chronicles tell us, when Vortiger had causelessely divorced his owne wife, and married Rowen ( Heng [...]stus daughter) a Pagan Woman, which distasted most of his Nobles and Commone, yet some there were of both ranks that encouraged him in it. What a sad businesse is it for great men to sinne by Patent, cum privilegio? and that none shall dare to bee a faith­full Monitor unto them, so much as to aske why doe ye thus?

Oh then that great men would be perswaded to love their soules, but one halfe so well as they doe their bodies! They will thanke the Physitian that shall shew them the danger of their disease, and prescribe them a remedy: yea, not onely thanke him, but reward him too: but hee that shall shew them the danger of their sinne, is a Physitian of no value. And what reward shall be given to such a Na­than? even mighty and sharpe Arrowes, 120. Psal. 4. with hot bur­ning Coals: Touch these great men, these Mountaines, and they wil fret, and fume, and smoak (just as Li [...]e, when you [Page 13]cast water upon it) you are but a pragmaticall fellow, a very saucy Priest to make so bold with your betters, Mi­caiah's Gate-house, Jeremiah's Dungeon, Daniels Den, and Peters prison were fit places to coole such hot liver'd Pro­phets as these, and the like. Si repre­hend [...]fers agrè, repre­hendenda ne feceris Lud. Ʋives ad Sap. Introduct. 12. Prov. 1. Let them (I say) be perswaded to love their owne soules, to suffer the word of Exhorta­tion, yea and of Reproofe too, to suffer their Consciences to be gagged, and their ulcerous soules to bee searched and tented. What saith Solomon? He that loveth instruction loveth knowledge, but he that hateth reproofe is a Foole saith one Translation, brutus est saith Tremelius, is brutesh saith our last English, and fit for none but Nebuchadnezzar, to be fellow-Commoner with him among the Beasts of the field: and there I leave him, and come to a

Ʋse 2 Second Ʋse, to encourage Gods Ministers in their Of­fice; boldly and freely to reprove the greatest when they doe offend. In 58 Esay 1. Cry aloud, spare not, lift up thy voyce like a Trumpet, and shew my people their transgression, and the house of Iacob their sinnes. Cry aloud and spare not, spare neither breath nor lungs; doe not Syucopize and cut short thy words; doe not whisper it in a Corner, but Clames, ut Stentora vincere possis, Trumpet it out to some purpose: But then though a Minister doe it boldly, yet he must doe it wisely, not Satyrically, but Christianly, not reproachfully, but lovingly: 25 Pro. 12. And then as Solomon hath it most Elegantly, As an Eare-ring of Gold, and as an orna­ment of fine Gold, so is a wise Reprover upon an obedient Eare: And indeed the Eare can never bee an obedient Eare, till it meet with a reprover, that is a wise reprove [...], [...], (saith Isodore; I siod. Pel. Lib. 5. Ep. 103. in his Epist. to Olympius the Presbyter) [...], Every one can finde fault, and reprove another for the same, but he that will doe it hand­somely as he ought, had need to be a very wise man Hence it comes to passe, that many from such like Mounts as these, doe oftentimes shed and spill their wit, in some bitter inve­ctive against sin, that they cannot be said so properly to re­prove as raile.

I hope I shall not offend, if I instance in the profession of of the Law (that honourable profession) when some there be that would lay open the abuses done by some of that profession; for though the Law be good, yet all doe not use it lawfully) to the prejudice of many an honest man and his Cause, yet in what manner doe they it? They dip their tongues in such Gall and Vineger, that their words ea­sily betray them, not to be zealous against the sinne, but cholerick against the persons. Besides, the very language it selfe, what is it oft times, but a few shreds and scraps dropt firm some Stage-Poet, at the Globe or Cock-pit, which they have carefully bookt up, to serve them for such an occa­sion: I speake not this, that these men should be Reproofe-free (reprove them soundly, and sharply too, 'tis pitty they should be let alone to live, and dye in their sins) onely this, I would have it done Christian like, Divine-like, wise­ly, holily, lest a Satyre from the Pulpit be unhappily repaid with a Ieere at the Barre: and alwayes to remember this, That the Arch-Angel Michael did highly scorne it, Iude v. 9. to fall a railing, though hee had to doe with the verie de­vill himselfe.

Ʋse 3 A third Ʋse shall bee to perswade great men to hearken to wise councell; Let them be advised by him that was the wisest among the sons of Adam. Solomon in 7. Ecclesiast. 5. tis better to heare the rebuke of the wise, Veritas as­pera est, ve­rùm ama­ritudo ejus utilior est, & integris sensibus gra­tier, quam meretri­can tis lin­gue distil­lans savus Ioh. S. de nugis Cu­rialium l. 3. c. 6. than the song of Fooles, better to heare them that will tell them their faults, than those that will tell them a tale, better to meet with sound Reprovers, that will lay Thornes in their way, than the Devills Vpholsterers, that will sow pillowes under their Arme-pits. What though they themselves are grave and wise, and learned? yet standers by see sometimes more than Gamesters, and those that stand upon Gods Watch-Tower can see further than those which stand but upon the levell. David the King, though he were himselfe a Pro­phet, yet was he not without his Chaplaines; Gad was one of them in Ordinary attendance upon his Majesty, and God imployes him in a sad message to his Lord and [Page 15]Master, to take his choise of those three great Evills, War, 2 Sam. 24.11, 12, 13. Pestilence, and Famine; and yet the King did never put him out of the List, or turne him out of service. A vast difference there is betweene those two Kings, Ahab and David; when Elijah told Ahab of his murther and cruel­ty, 1 King. 21, 20. 2 Sam. 12.13. he is an enemy to the Crowne: Hast thou found me, O mine enemy? But when Nathan tells David of his murther and adultery, he presently cryes peccavi, I have sinned, but doth not with Ieroboam stretch out his hand to cuffe the Prophet. 1 King. 13.4 Crede te illi esse charum à quo amicè reprehen deris Lud. Vives ad Sap. Intro­duct.

O then farre be it from any man (be he never so Great) to put a Gagge in the mouth of any faithfull Reprover; Oh doe not muzzle the mouth of him that speaketh, so he speak as the Oracles of God: When Elies sonnes began once to hate good Councell, 'twas a signe God had marked them out for destruction. Let me commend unto them the example of that godly King Edward the sixth, (that mi­raculum naturae, Sir John Hoyward in the life of Ed. the 6. as Cardan called him) who when Bishop Ridley, in a Sermon before the King had insisted much up­on the necessity of good workes to be done, specially by great men, the King, (taking himselfe principally aymed at) after Sermon was ended, had private conference with the Bishop in his Gallerie, and desired the advice of that worthy Prelate, to put him in such a posture to doe that, which in his owne Conscience, (thus convicted) he saw he was bound to performe. Thus did the heart of that young Josiah, submit and close with the word, and was rea­dy to follow that course, to which hee was so divinely prompted. And thus from the second, I come now to the third Observation, which is this:

Obser. 3 'Tis very fit ond convenient for one Magistrate to put ano­ther in mind of his place and duty. Nehemiah did so, and in 10. Hebr. 24. wee have a Catholique Injunction, to consider one another, to provoke unto love and good Works; Let me then briefly apply it.

Ʋse 1 And the first Vse that I shall make of this, will be to per­swade Magistrates to reduce that generall Rule of the [Page 16] Apostles unto particular practise, to perswade them (not to bee thornes, in one anothers eyes, but) to bee as Goads in one anothers sides, to forward one another in their place and station, those whose parts are meaner and lower, to set on worke those whose abilities are of a higher pitch: a handfull of straw may set on fire a great faggot, and a whet­stone, that it selfe is but dull, may yet set an edge upon a knife that is blunt. And the truth is, there are some which have need of a great deale of whetting. The world crys out much of Idoll-Ministers, (cry and spare not, till there be none of Issachars Tribe left) but are there not Idoll-Magistrates too, as dangerous in the State (as others in the Church) that have eyes but see not? I know not what Gifts have blinded them, cares, but hear not; I know not what Bribe-waxe hath stopt them; mouthes have they but speak not, Whom Dr. Hackwell hath un-Sainted in a certain Manuscrip, which should have been prin­ted, but that it met with &c. til the silver Cord be loosned; hands they have but strike not, being little better than the picture of Saint George in a Signe post, that offers very fair with his sword, but so dead and heartlesse that they will not give a blow. Will you take it, not in my words, but in the language of a grave and learned Doctor? These men (sayth hee) have their names given them by Antiphrasis, like Diogines his man, Manes à manendo, because he would ever now and then be running away; so some are Iustices à Iustitia, (the words are none of mine) because they neither doe, nor care to doe Iustice; Dr. Sander­son 1 Serm. ad Magi­stratum. a little perhaps is done, but to little purpose; perhaps more to shew their Iustice-ship than to doe Iustice. Doe not then such as these need some whet­ting, some edging, some spurring? Oh then that their fellow brethren would stirre and quicken them up in their Duties!

Ʋse. 2 Secondly, as 'tis the duty of one to admonish, so of the other to suffer the words of admonition. Tis said of Gerson (that great Chancellor of Paris) that Nulla re a­liâ tantoperè laetaretur, In vita Ioh. Gerson. quam si ab aliquo fraternè, & cha­ritativè redargueretur, Hee tooke it wondrous well, to be told of his faults fairely, and lovingly: Faithfull are [Page 17]the wounds of a friend, saith Salomon; 27 Prov 6. Veritas li­cèt ad pra­sens sit in­suavis la­men cum fiuctus ejus atque utilitas apparuerit, non odium pariet, sed gratiam Lactan. Divin. instit. Bpi­tome cap. 6. and David calls to have such about him. In 141 Psal. 5, Let the righteous smite me friendly: and it shall be a rare confection, and a most precious Balme. And so from the third, I come now to the fourth Observation, which is this:

The sinnes of the people will bee put upon the Magistrates score, if they doe not endeavour to suppresse them.

Obser. 4 This is cleare in Aarons case, when Moses had sub­stituted him to be his Deputy, while he was in the Mount, about Israels grand Charter, and the people in the interim had committed a Bull in substituting a Calfe for their God, Moses chargeth Aaron with the sinne; who had the over­sight of the people in his absence, 32 Exod. 21. what did this people doe unto thee, that thou hast brought so great a sinne up­on them? Indeed Aaron would faine have shifted it off from himselfe, Fr. Mon­cens in his Aaron pur­gatus. (and his Champion hath done his best to justifie him in it) as if he had not the least singer in the businesse, onely he took a company of Rings, jumbled them together, and cast them into the Furnace, and presently without any more adoe,

The Calfe was made, no body can tell how: but this cannot serve his turne, the fault was his that was so facile and yeelding to them, whom he should have restrained and punished; and therefore it was he which brought this evill upon them: Qui non vetat peccare cùm potest, jubet: Galba, though in­nocent of harm him­selfe, yet permitting it in others, opened the way to his owne destruction. Sir Hen. Savils Notes on Tacit. He that doth not prevent sinne in others, when 'tis in his owne power, doth all one, as if he did invite and set them onward to sinne.

Let Magistrates then be well advised, how they grea­ten their owne score by the sinnes of others: They will have enough to doe, to satisfie for their owne debts, let them take heed then, how they run in arrerages for other men: And this they doe when they lay the Reynes on the neck of the Multitude, who easily feeling the slack hand of their Governours, gallop on very furiously into all man­ner of most prodigious impieties. Hence it is, that some of them have to answer for so many Drunkards, and so many Swearers, and so many Sabboth-breakers, (if that word doe not smell of Iudaisme to some nosie Criticke) that have escaped them unpunished. Nay have not some of these offenders found Advocates upon the Bench, rather than Iudges? Advocates to plead for them, sooner than Iudges to punish them? Was it never knowne that a Base Fidler hath beene countenanced against a Iustice of peace, Sir Henry Rosewells Case. and that in open Court too, in the very face of his Countrey? O what a dishonour will it be to the Tri­bunall of a Justice, to be made a Bawd and pander to sinne, to owne and father all the Basterdies, all the Rapes, all the Thefts, all the Villanies, which the damned roaring Crew of yoaklesse Belialists shall dare to commit. And this they doe, 101 Psal. 8. when they doe not set their faces against sin, to root out all evill doers from the City of our God.

Ʋse 2 As for you, the worthy Senators of this honourable City, keep up the credit of your owne Motto, Fideles in aeternum, City Motto. to bee faithfull in the discharge of that trust which God and the King have imposed in you, in a due execution of those Lawes which are made for the punish­ment of those that doe evill, Mr. Ign. Iourdaine, a late wor­thy Alder­man of that City; of whom I may more truely speak, than the Historian did of Amil. Paulus, Vir in tantum laudandus fuit, in quantum intelligi virtus potest. Pat. L. 1. and for the prayse of them that doe well. Oh let it never bee sayd of you, that the fire of zeale was cleane put out in the death of one holy Ignatius; you know my meaning, you are men, you are Christians, you are Magistrates, then quit you selves like Men, like Christiās, like Magistrates, never suffer your selves [Page 19]to be out-braved by the gallantest daring sinner: that is, never take in other mens sins upon your owne Account by partiality, connivence, impunity, or the like: Two things it me recomend unto you, which may the better inable you to discharge that publique trust which is committed unto you.

First, doe not enterfare, and clash one with another in the execuriou of Iustice, The States of the Ʋnited Provin­ces, V. Re­mains of Britain in Impresse. (upon some difference between them and us) gave for their Impresse two pitchers, floating upon the water, with this word, Si collidimur frangimur, if we once fal a dashing, we shal all fal in pieces. If Magistrates be not well glued and sodered together, their disagreement breeds nothing but mischiefe and confusion, like Castor and Pol­lux, if they doe not appeare together, it presageth a storme.

Secondly, doe not straine Courtesie in matters of publique Concernement, whose Tongue shall moove first, whose Hand must Subscribe first, and others like pieces of ill-placed good Manners: This doth often­times dash out the braines of many a good motion, and crush them while they are but yet in the Egge. Of­ten times you will conclude, tis fit this should be done, fit this Order made, and that Order confirmed, and the like, yet none will move their hand to the worke, though eve­ry one move his tongue: Iust like the Rats in the Fable, they all agreed 'twas sit the Cat should have a Bell about her neck (that they might have warning of their ene­mies comming) but the demurre was, who should put it on, and none would doe that. Doe not be thus over­mannerly, but strive who shall out-goe one another in the way of well-doing, as these two Disciples did, who should out-runne one another in the way to the Sepul­cher: 20 Ioh. 4. Doe not chalke up more sinnes over and above your owne score, by a bashfull connivence, or a sinfull silence: Let the world see and know, that your sword is steele to the back, able to cut the strongest barres of Iron in sun­der. That Magistrate which shall bee carefull to execute Gods Lawes, and the Kings, shall have no need to run [Page 20]to Paris or the Hague for refuge, he carries a Sanctuary in his owne bosome, 2 Cor. 1.12. 1 Chron. 22 16. such a one as Saint Paul had, The Testimony of a good Conscience, which will be good secu­rity for his forth-comming at any time. Ʋp then and be doing, and the Lord be with you. And so I passe on to the fifth Observation, which is this;

The prophanation of the Sabbath day is a great and grievous sinne.

Obser. 5 Why doe yee this Evill? If it were not a fault, Ne­hemiah had no reason to make one, where he found none. Look in the Law how readest thou? In the fourth Com­mandement, Remember the Sabbath day, 20 Exod. 8. [...] and keep it holy [...] You know how often this is re-inforced in holy Scripture in sundry places. And in the 56 Isaiah 2. there is a bles­sing pronounced upon the head of all those, that shall con­scionably observe it: Blessed is the man that keepeth the Sab­bath, and polluteth it not, and keepeth his hand from doing any evill: They are cursed Caitiffes then, that doe not keepe and observe the Sabbath, but prophane and pollute it.

Ob. But Nehemiah's Sabbath and ours is not all one.

Sol. True, not all one day, and yet all one Sabbath, and requires equall holinesse in the observation.

Ob. What, V. The Transla­tors Pre­face. Sol. Bishop Lakes The sis de Sab­bato, in sine Dr. Twisse of the Mo­rality of the 4. Com. and Master George Wal­kers Doctr. of the Sab hath. so strict as the Jewes? then we may not kindle a Fire, nor dresse Victualls; and what then shall the Prefa­cer doe, (he that made Dr. Prideaux his Lecture of the Sabbath to speake English against his will and minde) for Roast-meat; for want whereof he hath made such a bitter complaint?

First, 'tis doubted by some (no ordinary Clerks) nay strongly denyed, that ever the Jews themselves, were bound to that rigid observation, that they should not be allowed to dresse meat for themselves: And as for those Scriptures which seem to favour that opinion, you may receive satis­faction from those late Worthies, whose pens have labou­red much in this Argument. And if I had the time to de­liver you their mind, yet I should bee but a dull eccho to their silver Trumpets. Secondly, grant this Jewish strict­nesse, [Page 21]yet that was but some piece of those Ceremonies which now (like our old Almanacks) are super-annuated, and growne out of date, and were dead and buried with Christs body, but with this difference, never to arise again, to chaine and fetter our Consciences, as formerly they did.

I have no purpose to follow all those questions, which here might be moved, either of the exchange of the lewish Sabbath for the Christian, of the last day of the week, for the first; or of the Name, whether we should call it Sab­bath, or Lords day; Lords day, I conceive to be more pro­per, and Criticall, and yet Sabbath every jot as good, as Priest or Altar, which of late went for currant English: No more yet, concerning the Morality of our Christian Sabbath, what footing it hath in the fourth Commande­ment. Onely give me leave to bewaile the hard hap that Gods day hath met with, to be in worse condition than mans honour, or profit, Episcopacy or Tithes, which have had two legges to stand upon, Ius Divinum, and Ius Huma­num too, Divine, and Humane authority; and Gods own day to leane wholly upon a broken. Crutch, The Ob­servation of the Lords day, is simply of Eclesiasti­call Order. Primrose in Preface to the Treat. of the Sab­bath. Jus Ecclesiasti­cum, and to continue no longer, but (durante bene placito) so long as the Church shall be pleased to have it [...]o. Many other Quaeries would here be resolved, but that you may finde them full stated in those learned Treatises, Mr. F. Rous his Cathol. Charity kept back, of whose labours M. Bolton in Ser. 1 Cor. 2 26. had a better opi­nion Discourse of the Institut. Dignity, & [...]nd [...]f the Lords day. which of late have been exposed to publike view, and might have beene much sooner (as well as the labours of other Worthies) but that the world was so much troubled with sore Eyes, that it could not endure to look upon such glorious lights. But if there are any who cannot find the mind and lei­sure to peruse those larger Treatises, let them consult with that short, but accurate Discourse, of the learned Dr. Hake wels upon this subject; there he shal have [...], much in few words, and I will say no more of it but this, The Image of Caesar may be as lively drawne out in a small piece of Coyne (and sometimes with more Art, as in a larger Table.

Is the prophanation of Gods Sabboth, such a grievous sin? Oh then let this strike terrour into the hearts of all those, that profane the Lords Day God is a jealous God, jea­lous of his owne honour, and his owne Worship, he will ease himselfe of his adversaries, 1 Isah. 24. and be avenged of his enemies, even all those that shall pollute his Sabboths: he that did but gather sticks on the Sabboth day, 15. Num. 35 was payd home with stones. And yet some there are, which will not sticke at greater matters than these. Some prophane the Sabboth by that which you will thinke very strange of: V. Patern of Cate­chist. doctr. on 4 Com. First, by doing just nothing, making it a day of idlenesse, and this is Sabbatum Asinorum, their Oxe and their Asse may keep as good a Sabbath as this. Secondly, some that doe not idle away the time, but yet are somwhat worse imployed; first in ryoti [...]g and drunkennesse, and this is Sabbatum Satanae, with such a Sabboth as this the Devill himselfe will be very well pleased: secondly, in playing, carding, dancing, and the like; and this is Sabbatum aurei vituli; such a Sabboth is the Israelites kept, when they made themselves merry with a Calfe, setting themselves downe to eate and drinke, and rose up to play.

Now do but examine the practice of the Major part of the World, and you shall find them somewhere in this divi­sion. And can God then take it well thinke you, Hom. of place and time of pray [...]. 1 Part 2 Tom. that (as our owne Homily complaynes) the devill should be better ser­ved, and God worse upon his owne day, than upon any other day of the week? Shall not God then visit for these things, and shall not his soule be avenged on such a people? Goe to my place which is in Shiloh, 5 Ier. 9. 7 Ier. 12. sayes God, and see what I have done unto it, for the wickednesse of my people Israel. So may God say to us, Goe to my place which was in Germany, and see what I have done to it, and what hath God done to it? Surely, great is the misery befalne those Germane Churches; Mr. Ier. Dyke of a good Con­scieace. p. 276. And the time wherein the first blow was gi­ven, is not to be forgotten, which was upon the Sabboth day: upon that day was Prague lost (I owe both the ob­servation and inference to a Reverend Divine) And what [Page 23]one thing have all those Churches failed in more, than in the religious observation of the Lords Day; They negle­cted to sanctifie God on that day by their Obedience, and God would be sanctified upon them by his Justice. Oh then let not England bee high minded, but scare; Germane sinnes will certainly bring downe Germane plagues. See what God threatens by his Prophet; 17 Ier. 27. If you will not hear­ken to me, to hallow the Sabboth day, then will I kindle a sire in the Gates of Jerusalem, and it shall devoure the Palaces thereof, and it shall not be quenched.

And so I come to my sixth and last Observation, which is this:

Obser. 6 The remedy of the prophanation of the Sabboth day, as a principall part of the Magistrates care and duty.

Else Nehemiah himselfe had been too blame, to blame these Noble-Rulers for that, in which they were no way concerned. The Magistrates are Custodes utriusque tabulae, They have charge of both Tables, and if they be remisse and negligent, to punish the violations of Gods Lawes, God will not be behinde hand to punish them; Witnesse Ely for his indulgence towards his sonnes, the good old mans neck crackt for it. 1 Sam. 4.18.

Aske of the dayes of old, and they shall teach thee the care that Princes have had, for the due observation of Gods day: Begin with Constantine the Great, Foxe Acts and Monu­ments. p. 134. p. 21 [...]. & 203. E­dit. Postr. and we find the Sunday commanded by him to bee kept holy of all men, and free from Iudiciary causes, from Markets, Faires, and Manuall labours. So did Canutus inhibit publicke Fayres, Markets, and huntings: yea, King Edgar went so farre to ordaine Sunday to be solemnized from Saturday nine of the clock, till Munday morning. What reed I goe so far upward, we have Lawes of a far later Edition, V. Stat. K. Iames & K. Charles. (and more we hope for) to restraine and punish the profanation of of Gods day. And in whom then doth it rest, to see those Lawes to be put in Execution, [...] (saith Aristotle) [...], Tis all one in the Issue, Arist Rbet. lib. 1. c. 16. to make no Law, as not to execute the Law.

Ʋse Let this then encourage the Nehemiah's of our time, to shew themselves zealous and active for God and the King. Let them doe their best: First, to hinder the prophaning of Gods Day. Secondly, to further the sanctifying of his Day.

First, To hinder the prophaning of Gods day, and that first by men of profit, Pedlers, Carriers, Hucksters, unnecessary Labourers, and the like. These have been Coun­trey, yea and City sins too; blessed be God for that Reforma­tion, which is in some good measure wrought in this kind. Secondly, by men of pleasure, that make no more use of that day, than the Leviathan doth of the Sea, onely to take their pastime therein: And since, if lawfull Labourers be on that day unsufferable, how much more unlawfull are sin­full pleasures?

'Tis strange to behold the generall pollution of Gods day, to see how the world is growne perfectly prophane, and can play on the Lords day without booke. Bish. King on Jonas Lect. the 7. Tis a sad complaint, which a Reverend Prelate sometimes made, The Sabbath of the Lord, the Sanctified day of his Rest is shamefully troub­led, and disquieted. The common dayes in the weeke are happier in their seasons, than the Lords Sabbaths. The Sab­bath is reserved as the unprositable day of the seven (mark you his words, The Sabbath (and he was no Babe at that Age to be taught English) for idlenesse, sleeping, walking, rioting, tipling, bowling, dancing, and what not? What, and Dancing too? Heylins Geogr. De­script of France. Sure the Bishop and the Geographer are of two minds, who hath found out dancing to be such an effe­ctuall meanes, for the conversion of Papists; that had it not been for some strait laced Divines (as hee calls them) of the Reformed Church in France, who have so bitterly inveighed against that sport, many more Catholiques (I hope he meanes pseudo-catholiques) had been reformed.

The Counsell which good Ignatius gives, is much other­wise, [...], Epist. 3. ad Magnesia­nos. 1 Rev. 10. Let us keep the Sabbath in a spirituall manner, to be (as St. John was) in the spirit on the Lords day, im­ployed [Page 25]in holy and spirituall exercises, not in bodily plea­sures and Recreations, [...]. See how that holy Father breaths nothing but ranke Puritanisme: Let them busie their heads in admiration of the works of God, and not give their mind to play and dan­cing. How like you now? Two Bishops, one of later; the other of elder times, (more also might be added, both from old and new) zealous and punctuall, Hor. Carm. l. 3. ode 6. in the religious obser­vation of Gods holy day. But aetas parentum pejor avis, tulit nos nequiores, Children have risen up against the Gray-hea­ded, and the base against the honourable; so that it is high time to cry out with the Prophet David, 119 Psa. v. 126. Tis time for thee Lord, to lay to thine hand, for men have destroyed thy Law; They have made the Commandements of God of no effect, through the traditons of men.

Oh then it highly concernes those, whom God hath sub­stituted to be his Vice gerents, to vindicate the contempt of his holy-Lawes, that in particular of his holy-day, to free it not onely from the abuse thereof, by Hueksters, Pedlers, Car­riers, and the like; but to purge it also from prphanation by Bacchanalian Revellings, and Heathenish May-games, with other like filth, and ordure, (the consequence of both these) which yet in some places are more zealously observed, and stood for, than either the Lawes of God, or the King. I hope those whom this concerns wil give me leave to speak freely, and I shall speak the words of truth and sobernesse. Sir Io. Walter, and Sir Io. Den­ham. In effigies mutas di­vinus spiri­tus non transsundi­tur, as A­grippina told Tibe­rius. Tacit. l. 4. Annal. 'Twas within these 15 years that a most wholsome order was made by the Iudges of this Circuit, for the suppressing of Church-Ales and Revells, which in many places is Sab­bath-day work. Oh then that it would seem good in the yes of your Lordship, that by your authority, so wholsome an order, which now (like the engravings on Tomb stones) is quite worn out, might rceive new force and vigour, that so you would be pleased with the sword of Iustice, to stab all those unlawfull Assemblies, (meere Conventicles of bad fellowes) that they may receive their deaths wound. Wound the hairy scalpe of such, as goe on to wound God in [Page 26]his name in his day, in his service, in his servants. We may p [...]ach against these disorders so long, till we spit out our very Lungs; and to no more purpose than Bede did, when he preached to a heap of stones. 9 Hos 7. The Prophet himselfe shall be but afoole, and the Spirituall man a mad man. Our words shall be but wind; our words said I? nay the word of God himselfe, 4 Hebr. 12 though it be a double edged sword, yet it shall cut no more than a wooden Dagger, unlesse (as Iron sharpneth Iron) it be whetted up, and made keener by yours. Oh then beare not the sword in vaine, like St. Paul in a Glasse-win­dow, unite it to the Ephod, the Ephod shall sanctifie that, and let that defend the Ephod.

Ʋse. 2 Secondly, Let Magistrates further the sanctifying of Gods day; and that by setting up a learned, painfull, and godly Mi­nisterie; and secondly by providing a liberal maintenance for such a Ministery.

First then, let them set up first a learned Votum m [...]ltorun est, & me um cum multis, cle­rus per om nia d [...]ctus, docensque fiat domine Jesu, fiit citò. Epis. Winton. Con ad Clerum pro doctora­tu. Ministery, such as may be able to convince Gain-sayers, and stop the mouth of the Adversary, lest unhappily a good Cause may suffer by a weak Champion. See that they bee [...], men fit to teach: If the light which should bee in them be darknesse, quantae tenebra I how great must that darknesse be? if those which should be seers are blind themselves, how shall they guide and direct others? Secondly, a painfull Ministery, that may eate their Bread in the sweat of their Browes; yea, and the sweat of their Brains too; no monethly, no quarterly men, that preach now and then a little for Recreation, or the like. Fiscopotiùs apud mul­tos consuli­tur quam Christo, at­tonsioni po­tiùs g [...]egis quàm at­tentiani Episc. Wint. Con. in S [...]o. pro­vinc. 5 Math. 16 These may cloath themselves with the Fleece of the Flocke, and feed themselves with the fat of the Lambs; but I can never perswade my selfe that that can be whol­some meat which is saucod with the bloud of soules. Third­ly, a godly Ministery, such whose light may so shine before men, that men may see their good workes. To heare good words, and see no good works, will be to no purpose. The Painter teacheth his Boyes more by pen and pencill, than he doth by Rule and Precept. Men will doe as they see done, and not as they heare taught. A Sermon well preached in [Page 27]the fore-noon, and confuted by bad Example in the after­noon, Ida vos [...] be [...]iùs au­ditorum corda pene trat, quam dicentis vi­ta commen­dat. Greg Pastor. par. 2. c. 5. is never like to doe much good.

Then secondly; to provide a liberall maintenance fit for such a Ministery, I speak not for silken-ignorance, or velvet­lazinesse; for those which have more wages than five ho­nest men, and yet doe not the tenth part of the worke o one of them; but for the labouring Oxe, the painfull, studying, preaching, living Clergy, seed them with food convenient for them (I meane not that Convenientia Natura only, but Convenientia personae too) not as they are Men onely, Sublatis Studiorum pretiis, eti­am fludia peritura ut minùs deco­ra. Tacit. l. 11. Annal. 1 Tim. 5.8. but as they are Schollars, as they are Ministers let them have con­venient meat, convenient Apparell, and Books convenient for them. Let them have enough for themselves, and so much besides, as may enable them to goe in Equipage at least with Infidels, that they may be able to provide for posteri­ty, lest wife and children bee forced to seek their Bread, in desolate places.

And here now we may justly take occasion to blesse God for that pawne and earnest, V. Deelar. of Purl. in that be­halfe. which the Worthies of our Israel have given us, of their care and endeavour, both for hin­dering the prophaning, and further the sanctifying of Gods day, and that by procuring a learned, painfull, and god­ly Clergy, and answerable maintenance fit for such a Cler­gie. A great doore, and effectuall is open to them, but there are yet many Adversaries. In St. Pauls time there was [...], a Rub in the way, 2 Thes. 2.7 a pull-back, that hindred the Revelation of Antichrist; till that was removed Antichrist, could not appeare fully and at length. There is now also, [...], some block, some mountaine cast in the way be­tween a gracious King, and his faithfull A little to alter O­tho's words Aeernitas rerum & pax genti­ [...]m & no­strasalus incolumni­tate hujus Senatus fir­matur. Tacit. l. 1. Hist. Councell, That Christ himselfe cannot yet appeare so glorious in his Tem­ple, in that beauty of holinesse, which we hope and pray for, Church-Worke cannot but be long adoing, and 'tis much that any thing at all hath been done, when the way to it hath been, (as bad as Hannibals was over the Alps) so alto gether unpassable, that those who have set themselves to this worke, have made their way with Vineger, in much [Page 28]bitternesse of spirit; In journeying often, in perills by their owne Countrey-men, 2 Cor. 11 26, 27. in perils in the City, in perils among false brethren, in wearinesse and painfulnesse, in watchings often, in fastings often, and the like.

What now remaines for us, but that we doe our best, to quench those flames, that are unhappily broken out, not to po [...]re in Oyle, but as much water as possibly we can: And no water like that of our owne Teares; 10 Ezra 2. There may be yet one in Israel, concerning this thing, that God may at last returne, and be gracious unto us. Oh then let us bestirre our selves, to seek unto God, that it would please him to unite the dislocated members of this State, that the Head may give influence to the Members; and the Members be service­able to the Head, that both Head and Members may serve the God of both, and rejoyce in their mutuall Offices each to other; that so our Zerubbabels may either finde no more Mountaines, 4 Zach. 7. or make them none, but that they may bring forth the Head-stone of the Temple with shoutings, and that we may all cry, 67 Psal. 6.7 Grace, Grace unto it. So shall our Land bring forth her increase, and God, even our owne God shall give give us his blessing; God shall blesse us; and all the ends of the world shall feare him Consider what hath been said, 2 Tim. 2.7. and the Lord give you understanding in all things. Amen.

Gloria Deo in Excelsis.