THE ZEALOUS MAGISTRATE. Set forth in A Sermon, Preached in Exeter, before the Right Honourable Sir Robert Foster, his Majesty's Justice of Assize for the Western Circuit. By THOMAS TRESCOT, Master of Arts, and Rector of the Church of INWARDLEIGH in DETTON. Contend intrare per angustam portam. nec quid multi agunt attend; sed quid agendum, ipsa tibi Naturae Lex, ipsa Ratio, ipse Deus ostendet: Neque enim aut minor erit gloria●●a, si faelix eris cum paucis, aut levior Poena, si miser es cum multis. joh. Picus Mirand. in Epist. Nepoti suo. IT is this 10th. day of October 1642. (by the Committee of the House of Commons concerning Printing) Ordered, that this Book, entitled, The Zealous Magistrate, etc. be printed. john White. LONDON, Printed for Daniel Frere, and are to be sold at his Shop at the Sign of the Red Bull in little Britain. 1642. To the Worshipful, my much honoured Friends, Arthur Vpton of Lupton in Devon. Esquire; And Francis Rous Esquire, one of the Burgesses in PARLIAMENT for the Town of Truro in CORNWALL. Worthy Gentlemen, WHEN one came to Alexander, V Libanii exempla. P●ogymnas. Chria. 1. and desired him that he might see his Treasure, he bid one of his servants take him, and show him, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his money, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his friends. It seems he put a higher value upon them, than he did upon all the wealth which he had. Dilectio Christiani nominis thesaurus Tert. de patiented. c. 12. Good friends are an unvaluable treasure, and the rarity of them, doth much enhance the price of them. The love & friendship which I have found from you, hath stamped in my affections a very high valuation of you; and among other friends which God hath given me, I must ever reckon you among those of the first magnitude. The confidence I have in you, in your love to those truths, which this sermon holds forth, hath emboldened me to make it public under your names; I shall not much trouble my thoughts with what censures others may pass upon it, so it carries the mark of your acceptance: I will say of that, as Libanius did of the Commendation, which Basil gave him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if you (and such as you are) shall like well of it, Liban. in Epist ad Basilium. it will overmaster the opinions of other men. For my own part, I never preached it, neither do I now print it with any hopes or desires to please all: Salu. ad Eccles. Cath. li. 4. Mirum esset si hominibus loquentia de Deo verba non placeant, quibus ipse forsitan Deus non placet; 'Twere very strange, if I should please a world of men, when God himself doth not give every one content; and if I should but offer to please Men, 1 Gal. 10. my Master would quickly discard me, and I should be no longer the servant of Christ. I know St. Paul elsewhere strikes in with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10.33 I please all men in all things, but then we must take him, Cum grano salis, his all things must come under omnia licent, All lawful things, or (which is more genuine to the Text) All indifferent things, Mr. Barys Serm. in loc. where God hath left us in Bivio, without express, or implicit command. But I can no where find that ever St. Paul did forbear to speak necessary truths (though it were oftentimes to his own prejudice) or else speak them coldly and faintly, 1 Titus 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tremel. durè. Beza praetise in Annotat. Rigid qrasm. sever●ter, & in Anotat. ad vivum. & severe Gen. note, roughly & plainly, and go not about the Bush with them. for fear of angering or displeasing men. I am sure he gives it in charge to Titus, when he had to deal with those peccant Cretians, that he should rebuke them sharply, cuttingly, do it to the quick; for look as Oil feeds the fire which is quenched by other liquors, so many times a sweet oily loving Reproof, makes some men the more choleric, and the gentlier they be handled, (like Nettles) the worse they sting. It will therefore ill-beseem any Minister of Christ, to let flattery take the wall and inside of plaindealing, or make the truth of God to Lacquie up and down after the humours of men. For my own part I am yet to learn that piece of parasitical Divinity, & in this ignorance I hope both to live and die. I have no more to say, but to desire the God of heaven, still to supply you with all those graces which may continue you serviceable instruments of his glory, that you may still do worthily in Ephratah, and be famous in Bethlehem, 4 Ruth 11 ● which shall be the daily Paryer of him, who is, Yours, with his best abilities to serve you, THO. TRESCOT. To the Reader. IT was a true Observation, Sir Walter Raleighs Hist. l. 1. c 1. S. 15. which a Learned Gentleman made of Truth, that he that prizeth Truth, shall never prosper by the possession, or profession thereof. The fear of this hath wrought so strongly with some, even of the holiest Calling; that to follow the thriving Method of the Times) they have set themselves upon the study of men, and humours, to flatter the one, and observe the other; by that means to widen their fortune, and work themselves into the favour of men, though it be with the displeasure of God. 30 Is ah 10 Nulli grata reprehensio est, imò quod pejus multo est, quantunlibet malus, quantumlibet perditus, mavult falsarum laudum irrisiombus decipi, quàm saluberimd ad monitione servari Salo. de Guber. l. 8 Hence it comes to pass, that the men of the world, being willing to be flattered by such Chaplains, into a good opinion of themselves, cannot endure to meet with any that shall deal plainly and roundly with them, but are ready to say unto the Seers see not, and to the Prophets prophesy not unto us right things, speak unto us smooth things, prophesy deceits. Those that would not willingly be cozened of a penny, are yet very well pleased to be gulled of Heaven; and though in other matters they cry out for plaindealing; yet in things that concern God and their souls, they are all for Sophistry and deceits, Prophesy deceits. The small experience I have had in the world, hath furnished me with plentiful proofs in this hind. This very Sermon hath tried it, which met with some of rotten Consciences, and itching ears, 2 Tim. 4 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui titillentur & pruriunt auditu, undè quaerunt qui scalpant aures voluptale orationis, ●on qui radant veritate. Erasm. Annot. that could not endure sound Doctrine; and if they would but speak out their own thoughts, I believe they were angry with the Sermon for the Texts sake. When St. Steven had made an end of his Sermon, the Jews made an end of him too, and stoned him to death. 7. Act. 57, 58. I can accuse none for casting of Stones, yet some there were which could not hold from shooting out of * 64 Psal 3. Mr Ferdin. Nicols preaching the Anniversary Serm. of the City's deliverance from the Rebels 6. Aug. Arrows even bitter words, Tincta Lycābaeo spicula felle. But I have been the less discouraged, because it was the same reward, which a Reverend and worthy Divine had for his pains in that very place, but the day before If others could have ruled their tongues I had at this time mastered my pen, which must now stand me in some stead, to free me from the gross mistake of some, and the envious glosses of others, both which are able to betray the most innocent passages (yea even Scripture itself) to scandal and exception. Reader, If thou wert a hearer of this Sermon, and thoughtest amiss of it; then take the pains to peruse it now, perhaps thy sight may confute thy hearing: And thine eyes prove better Judges, than thine ears: But if thou hast been a Censurer at second hand, and upon tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Aristoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Chremylus told Blepsidemus, Thou hast done me the more wrong to pass a blindfold Sentence upon me. But if hearing or reading, will neither change thy heart, nor stop thy mouth, I shall resolve with Hezekiah's servants, who when the King of Assyria had sent Rabshakeh, 36 Isaiah. 〈◊〉 11. (one of his most desperate Cavaliers) to rail and threaten, they kept silence, and answered him not a word. I have now delivered over this discourse to the Press, with no other about it, than it had at its first birth in the Pulpit; should I have offered to new-dresse it, some perhaps would have taken it for a changeling. The thought of this made me forbear the enlargement of it with those proofs and reasons, which at the delivery of it, I was forced (by straightness of time) to keep in, and omit. I was willing to say something of each point (being all of them suitable for the occasion and seeing the Text was so pregnant, and teeming with such needful Truths, I had not the heart to smother or stifle any of them. Read them with the same mind that they were spoken, and thou shalt endear me to be, Thine, and the Church's Servant, THO. TRESCOT. The Zealous Magistrate. Set forth in an Assize Sermon, Preached at St. Peter's in Exeter the 7 th'. August 1642. NEHEMIAH 13. Ver. 17. Then I contended with the Nobles of judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath day? YOU had at the last Assizes, By Master. Geo. Trevilian out of 1●. Acts v. 17. the picture of a careless judge drawn out before you, Judge Gallio by Name, one that seemed somewhat forward for matters of Nisi prius, for meum & tunm, between Plaintiff and Defendant; but for matter of Religiou (a bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ver. 15. as he profanely styles 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 again the walls of jerusalem) makes it his Master work of all, to re-establish the worship and service of God. And to effect this the better, First he takes order, that the Church-mens livings, the Levites deuce, that had a long time been embezzled 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 Sacrilege to be committed. Secondly, he takes order for the better sanctifying of God's Day, that it may be no more profaned by Carriers, and Fishmongers, and Pedlars, and such like Hucksters, verse 15, 16. And here in the words of my Text, he falls a chiding the second time, when he saw the Nobles and Rulers, so wicked and irreligious, to suffer such abominable profanation of the Sabbath day; Then I contended with the Nobles of judah, and said unto them, etc. The words are a lively Character of a Zealous Magistrate; and we 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 he did, he contended: Thirdly, quibus, with whom, with the Nobles of judah: Fourthly, quomodo, in what manner, he lays sin to their charge: Fifthly, quamobrem, wherefore, for suffering the Sabbath day to be profaned; But I shall balk this Method at present, and from the words (without fetching blood from the Text) shall draw out six special 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 always the best men. This is plain by the Nobles of judah, with whom Nehemiah here finds such foul fault. Obser. 2 The second this, Great men may not be let alone in their sins; but may, nay must be reproved for them: Nehemiahs 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 Peers and fellow Magistrates. Obser. 4 The fourth this, The sins of the people will be put upon the Magistrate's score, if they do not endeavour 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 Pedlars come from Tyre, verse 16. and yet says Nehemiah, Why do ye this evil? Ye. Obser. 5 The fifth this, The profanation of the Sabbath is a great and grievous sin; Why do ye this Evil and profane, etc. Obser. 6 The sixth and last this; The remedy of this profanation, must be a principal part of the Magistrates care and duty. As may be easily collected by Nehemiah's blaming these Rulers here, for their remissness in this particular. Thus you see what a great deal 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 be 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 thorough handling of all; and therefore I must do 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 brief Animadversions on these particulars, which might well deserve some longer Commentary; and I begin with the first in order, namely this, Obser. 1 The greatest men for place and authority, are not always the best men. The Prophet Jeremy shall make my words good in his 5. Chapter, ver. 5. When he had made a scrutiny throughout jerusalem, and could not find one honest man among the common sort of people, he made full account to speed well among those of better rank and quality; I will get me unto the great men (saith he) for they have known the way of the Lord, and the judgement of their God; And because the Prophet conceived they had more Wit, therefore he hoped they had more Honesty too: But this hope was such as made him ashamed: for they had altogether broken the yoke, and burst the bonds in sunder: A pitiful thing it was, that those which should curb and restrain others, should be sons of Belial, lawless, yoaklesse themselves, That those which should set bounds to others, will keep no limits themselves, that those which should have been the Governors of the people, should be little better than Christmasse-Lords, Lords of misrule, 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 drawn out with a black Coal, 2 King 23.37. cap. 24. v. 19 & alibi. and when they have died, the Spirit of God hath bestowed no other Epitaph upon them than this, They did evil 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 lie rotten in their own dust. When that wicked Jezabel had a plot upon poor Naboth's body, what Instruments doth she make use of for that bloody design? 1 King. 21.8 9 no other than the Elders and Nobles of the City, the most noted personages of that place, who as soon as they had received the Queen's Letters, sealed with the King's privy Signet, they suborned two Knights of the Roast, to accuse Naboth of Blasphemy, that so by that means, the little piece of Fee simple which he had, might be confiscated to the King. We have been told of late by an eminent Lawyer, how the judges refused sour several Letters, which Queen Elizabeth sent them, Mr. St. john's in the case of Shipmoney to have one of her servants put into an Office, that was contrary to the Law, and told the Queen, they had taken an Oath to God, to her, and the Commonwealth to do justice, and therefore could not admit him: But the Judges of the King's Bench in Ahabs' time were easily wrought over to the Queen's side, and were very ready to sacrifice the life of one of the King's best subjects, only to comply with the humour of a very jezabel. In our Saviour's time, who were the main Agents to set judas on work to betray his Lord and Master? Why? who but the Great ones, the chief Priests and Elders that met at Counsel-table about the business, 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 been so visible in these our days, and that both in Church and State? How hath the linen Ephod of late been shrewdly sullied, and stained? What spots have been found in some of the finest Lawn? And how have some Priests of the high places, rendied themselves vile, amongst the lowest of the people? And then for Moses his Chair, how hath that been made by some Cathedra pestilentiarum? what plagues and mischiefs have from thence overspread the whole land? whereupon some have been so much afraid, to stand to the judgement of that Law, of which themselves had sometimes been the judges. Use 1 To apply then, Are not the Greatest men always the best? Then see here in the first place, the crookedness of that Rule, by which most men walk, The Example of Great men, in 7. of john 48. When some of the under-Officers stood fair for Converts, and expressed a good liking of Christ, what other argument do they use, to dishearten them, 7 john 4● but a Majori, Do any of the Rulers or Pharisees believe in him? None but the ragged Regiment, a company of rude illiterate Rascals, that know not the Law. What made the people so obstinate in their Idolatry in Ieremiah's time, and so peremptory against the Lord, and against his Prophet? what, but this the Example of past and present times? 44 Jer. 17. We will burn Incense to the Queen of Heaven, and pou●e out drinke-Offerings unto her: And why will we? why? because we have ever used to do so, we can show a Custom for it; yea, and we can bring our Precedents for it: our Fathers did so, (before ever our heads were hot) and our Kings, and our Princes in the Cities of judah, and in the streets of jerusalem. — Tutum est peccare autoribus istis. Our Fathers were good understanding men, and our Kings were no fools, and our Princes were no Idiots, and shall we now be so saucy, to think ourselves wiser than they, who had more wit in their little fingers, than all we in our whole body? The story is notoriously known of Roboald King of Westfrizeland, who being persuaded by Charlemagne to receive Baptism, 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 be in Hell, (living and dying Pagans:) Then thither will I go too, saith he. Sure he loved his own soul too little, and his friends too much, that was so willing to be damned, to bear them company. And yet alas, we 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 Country, in their Parish, (as Sheep do their Bell-wether) though they venture (I say not the breaking of their neck, but) the loss of their souls, of God, of heaven, salvation, and All. But this now is not only the Error of some of the more simple, and untutored Vulgar, but even of some that are reckoned for Great and Dominical men in the world's Calendar. How have these made some of our greatest Masters in Israel their Rule, Subditi ob ligantur obedire superio ribus, in his Dutaxat, respectu quorum sunt superiores, & dum regulas sua dominationis non excedunt. joh. Gerson in Regulis Moral. their Square, their Copy, their Oracles? yea, even then when the Rule itself hath been Irregular, the Square out of order, the Copy naught, and the Oracles themselves, not only 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 justify our warrantable Nonconformity? 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 anabaptistical spirit: only this I would desire to know, whether by virtue of Canonical Obedience, a man be bound to captivate his Sense and Reason to the mere pleasure of his Superior, All Canons made in Convocations are to be obeyed, though they yield no reason at all to enforce their obedience. Dr. Pockling. Altar Christianun. in that which is neither Law nor Honesty: and yet how fare this hath been imposed by some, and practised by others, I leave to knowing men, both to see and censure. But judge now with yourselves, how unreasonable it were, to turn men into Apes? (o imitatores servum pecus!) and bind them to observe (I say not the lawful 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 do it, if that would be taken for Amends There is an Arabic Proverb, (and I have it from a 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 own part I cannot divine, what account some great Rabbis will be able to make, when the Audit day shall come, I fear some may come short, and not be able to stand Recti in curia. Let this therefore caution us for the future, that we do not with Pythagoras his Scholars, too much magnify the Ipse dixerit of the greatest Clerks, specially in those things that do so nearly concern our souls 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 man's place, or opinion of any man's parts, enthrall thy Intellectuals, and put gives and fetters upon thy understanding? Wilt thou inflame that Freeborn Spirit of thine, thy Soul, to say, and think, and do, 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 gross Simony of the Pope, for confirming the Election of Reginald Bastard son to jocelin, Bishop of Sarum, into the See of Bath, concludes his Narration thus, Sit tamen domina materque nostra Roma, baculus in aqua fractus, & absit credere quae videmus, Though the Pope be most grossly simonaical, yet we must not be uncharitable, and as bad as he is, let us not think amiss 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, do not make other men's words and warrants, the rule and level of thy Conscience. In 1 King. 13.24. the man of God paid dear for his Credulity; one would have thought it had been but good manners for him to believe his fellow Prophet, an old man, and one that was much his Senior, yet to run cross to God's express 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 precedent for imitation. Use 2 In the second place; Let Great men be persuaded to be as eminent for their goodness, as they are for their greatness. Art thou like Saul, head and shoulders above others? Let thy virtues 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 Star in the Firmament of the Church? 8 Rev. 11. Oh be not as the Star 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 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 Physicians do, practise thine own knowledge upon thy self. If thou holdest out the light of truth to others, and dost not walk suitably thereunto thy self, thou art but as a Whiffler which carrieth a Torch in his hand, to show others his own deformity. And yet this is not all, the mischief doth dilate itself further, even to vitiate and corrupt others, (for Scholars seldom go to Hell alone) & make them threefold more the children of perdition. I have read of a woman, who living in professed doubt of the Godhead, after better illumination & repentance, Mr. Wards Serm. The happiness of Paradise. did often protest, that the vicious life of a great Scholar in that Town did conjure up those damnable doubts in her soul. How well then will 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 down 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 Eminency in the State, either in judicature, Magistracy, or the like? the eye of the world is upon thee, look to thyself, and thy behaviour: Those that are in such places are called Gods, dixi du estis. 82 Psal. 61. O than you must be like him in Goodness. The adulteries of jupiter and other Pagan Gods, Dr. Hackwells Apology l. 〈…〉. cap 2. Sect 4. did draw the people to imitate their wantonness, and Saint Austin gives the reason, Magis intuentur, quid fecerit jupiter, quam quid docuit Plato, they heeded more what jupiter did, than what Plato taught. Oh than it is not for such Gods, (as God hath made some of you) to swear by God. It is not for Kings O Lemuel to drink wine, 31 Prov. 4 nor for Princes strong drink. It is not for Gods to swear like Devils, to rage's like Furies, to be drunk 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 Alebench, than a Shire-bench, and are fit to stand at the Bar, than to sit upon the judgement-seat. It must be otherwise with a good Magistrate, he must be drained from the dregs and sifted from the bran of the ordinary sort of men, like a delicate Posy, he must be made up of the choicest flowers, or like the picture of Helena, which Xeuxis made (the very Abstract and Epitome of all other beauties) whatsoever is fair and beautiful in others, must be admirably composed 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 steal? thou that dost cart another for his whoredom, dost thou commit adultery? thou that dost mulct and fine Church-robbers, dost thou commit sacrilege? thou that professest the Law, through breaking the Law dishonourest thou God? Non benè conveniunt nec in unn sode morantur. Lucan. Scarlet robes, and crimson sins, do 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 rank of men? let not the ill example of thy life, obscure and cloud the splendour of thy Birth. Might I here presume to advise our younger Gentry, (and I hope I may presume) I would earnestly beseech them to keep up the Credit of those Worshipful, and (which is a great deal more for their credit) religious families, from which many of them are descended. I remember Barclay tells a story of a beggarly Cobbler in Spain, In Icon Animor. who when he lay upon his death bed, charged his son deeply to keep up the honour of his house and family, Memineris in majestatem assurgere familiâ tuâ dignam, as if he had been some great Don Pedro, or the like. I should recommend this more seriously unto their thoughts and practice, to keep up the honour of their families by not staining their own honour, not to disparage the goodness of their Birth, by the badness of their Life, not to disgrace their earthly parents, by being so unlike their hervenly Father. I should also desire them to study garbs and fashions, and compliments less, 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 hair, than in saying their Prayers, and not bestow so much cost upon their bodies, which must be but meat for Worms, and wholly neglect their souls which might be companions for Angels: I should desire them likewise, to be as zealous for their Lord and Master, as they are oftentimes for their Mistress, to be more in love with the vision of God the Creator, than with the painted visage 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 do Saint Paul's Epistles. Oh that such thoughts as these, might have some kindly working upon their soul, their Example then would be Magical and Magnetical too, to charm and draw on others; they would leave their Names as a sweet perfume to their unborn 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 less: 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, we have the practice 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 jeremy to the great men of their times: He is a very stranger in the Book of God, that knows not where to fetch plentiful testimonies in this kind. Use 1 To apply, we may then in the first place see and deplore the miserable unhappiness 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 men's sons learned nothing well, Plutarch's Morals. but to ride horses, for men were apt to praise and flatter them, in what ever they did; If they wrestle, than they that wrestle with them, will of purpose fall under them, and the like: but a horse being not able to discern between a private man and a Prince, will cast him off that is unskilful to rule him. 'Tis even so now a days, let great men do what they please, never so inconsistent with Law and Conscience, they shall not want more than enough, to clap them upon the back, and give them a Plaudite, though the end be nothing else but shame and perdition. In 1 King. 22.6. When Ahab had a design against Ramoth Gilead, how was he heartened on by four hundred Court-Chaplaines, and none did offer to discourage him, but one Round-head Micaiah. V 17.18. etc. Ri. Grastous Chronicle. Our own Chronicles tell us, when Vortiger had causelessely divorced his own 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 business is it for great men to sin by Patent, cum privilegio? and that none shall dare to be a faithful Monitor unto them, so much as to ask why do ye thus? Oh than that great men would be persuaded to love their souls, but one half so well as they do their bodies! They will thank the Physician that shall show them the danger of their disease, and prescribe them a remedy: yea, not only thank him, but reward him too: but he that shall show them the danger of their sin, is a Physician of no value. And what reward shall be given to such a Nathan? even mighty and sharp Arrows, 120. Psal. 4. with hot burning Coals: Touch these great men, these Mountains, and they will fret, and fume, and smoke (just as Li●e, when you cast water upon it) you are but a pragmatical fellow, a very saucy Priest to make so bold with your betters, Micaiah's Gatehouse, Jeremiah's Dungeon, daniel's Den, and Peter's prison were fit places to cool such hot liver'd Prophets as these, and the like. Si reprehend●fers agrè, reprehendenda ne feceris Lud. Vives ad Sap. Introduct. 12. Prov. 1. Let them (I say) be persuaded to love their own souls, to suffer the word of Exhortation, yea and of Reproof too, to suffer their Consciences to be gagged, and their ulcerous souls to be searched and tented. What saith Solomon? He that loveth instruction loveth knowledge, but he that hateth reproof is a Fool saith one Translation, brutus est saith Tremelius, is brutesh saith our last English, and fit for none but Nabuchadnezzar, to be fellow-Commoner with him among the Beasts of the field: and there I leave him, and come to a Use 2 Second Use, to encourage God's Ministers in their Office; boldly and freely to reprove the greatest when they do offend. In 58 Esay 1. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression, and the house of jacob their sins. Cry aloud and spare not, spare neither breath nor lungs; do not Syucopize and cut short thy words; do not whisper it in a Corner, but Claims, ut Stentora vincere possis, Trumpet it out to some purpose: But then though a Minister do it boldly, yet he must do it wisely, not Satirically, but Christianly, not reproachfully, but lovingly: 25 Pro. 12. And then as Solomon hath it most Elegantly, As an Earring of Gold, and as an ornament of fine Gold, so is a wise Reprover upon an obedient Ear: And indeed the Ear can never be an obedient Ear, 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 find fault, and reprove another for the same, but he that will do it handsomely as he ought, had need to be a very wise man Hence it comes to pass, that many from such like Mounts as these, do oftentimes shed and spill their wit, in some bitter invective against sin, that they cannot be said so properly to reprove as rail. 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 do not use it lawfully) to the prejudice of many an honest man and his Cause, yet in what manner do they it? They dip their tongues in such Gall and Vinegar, that their words easily betray them, not to be zealous against the sin, but choleric against the persons. Besides, the very language itself, what is it oft times, but a few shreds and scraps dropped firm some Stage-Poet, at the Globe or Cockpit, which they have carefully booked up, to serve them for such an occasion: I speak not this, that these men should be Reproofe-free (reprove them sound, and sharply too, 'tis pity they should be let alone to live, and die in their sins) only this, I would have it done Christian like, Divine-like, wisely, holily, lest a Satire from the Pulpit be unhappily repaid with a jeer at the Bar: and always to remember this, That the Archangel Michael did highly scorn it, jude v. 9 to fall a railing, though he had to do with the very devil himself. Use 3 A third Use shall be to persuade great men to hearken to wise council; Let them be advised by him that was the wisest among the sons of Adam. Solomon in 7. Ecclesiast. 5. 'tis better to hear the rebuke of the wise, Veritas aspera est, verùm amaritudo ejus utilior est, & integris sensibus gratier, quam meretrican 'tis lingue distillans savus joh. S. de nugis Curialium l. 3. c. 6. than the song of Fools, better to hear them that will tell them their faults, than those that will tell them a tale, better to meet with sound Reprovers, that will lay Thorns in their way, than the Devil's upholsterers, that will sow pillows under their Armpits. What though they themselves are grave and wise, and learned? yet standers by see sometimes more than Gamesters, and those that stand upon God's Watch-Tower can see further than those which stand but upon the level. David the King, though he were himself a Prophet, yet was he not without his Chaplains; Gad was one of them in Ordinary attendance upon his Majesty, and God employs him in a sad message to his Lord and Master, to take his choice of those three great Evils, War, 2 Sam. 24.11, 12, 13. Pestilence, and Famine; and yet the King did never put him out of the List, or turn him out of service. A vast difference there is between those two Kings, Ahab and David; when Elijah told Ahab of his murder and cruelty, 1 King. 21, 20. 2 Sam. 12.13. he is an enemy to the Crown: Hast thou found me, O mine enemy? But when Nathan tells David of his murder and adultery, he presently cries peccavi, I have sinned, but doth not with jeroboam stretch out his hand to cuff the Prophet. 1 King. 13.4 Crede te illi esse charum à quo amicè reprehen deris Lud. Vives ad Sap. Introduct. O then fare be it from any man (be he never so Great) to put a Gag in the mouth of any faithful Reprover; Oh do not muzzle the mouth of him that speaketh, so he speak as the Oracles of God: When Elies sons began once to hate good Council, 'twas a sign 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 works to be done, specially by great men, the King, (taking himself principally aimed at) after Sermon was ended, had private conference with the Bishop in his Gallery, and desired the advice of that worthy Prelate, to put him in such a posture to do that, which in his own Conscience, (thus convicted) he saw he was bound to perform. Thus did the heart of that young Josiah, submit and close with the word, and was ready to follow that course, to which he was so divinely prompted. And thus from the second, I come now to the third Observation, which is this: Obser. 3 'Tis very fit and convenient for one Magistrate to put another in mind of his place and duty. Nehemiah did so, and in 10. Hebr. 24. we have a Catholic Injunction, to consider one another, to provoke unto love and good Works; Let me then briefly apply it. Use 1 And the first Use that I shall make of this, will be to persuade Magistrates to reduce that general Rule of the Apostles unto particular practice, to persuade them (not to be thorns, in one another's eyes, but) to be as Goads in one another's sides, to forward one another in their place and station, those whose parts are meaner and lower, to set on work those whose abilities are of a higher pitch: a handful of straw may set on fire a great faggot, and a whetstone, that itself 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 deal of whetting. The world cries 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 stopped them; mouths 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 etc. till the silver Cord be loosened; hands they have but strike not, being little better than the picture of Saint George in a Sign post, that offers very fair with his sword, but so dead and heartless 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 (saith he) have their names given them by Antiphrasis, like Diogenes his man, Manes à manendo, because he would ever now and then be running away; so some are justices à justitia, (the words are none of mine) because they neither do, nor care to do justice; Dr. Sanderson 1 Serm. ad Magistratum. a little perhaps is done, but to little purpose; perhaps more to show their justiceship than to do justice. Do not then such as these need some whetting, some edging, some spurring? Oh than that their fellow brethren would stir and quicken them up in their Duties! Use. 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 joh. Gerson. quam si ab aliquo fraternè, & charitatiuè redargueretur, He took it wondrous well, to be told of his faults fairly, and lovingly: Faithful are the wounds of a friend, saith Solomon; 27 Prov 6. Veritas licèt ad prasens sit insuaviss 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 Balm. And so from the third, I come now to the fourth Observation, which is this: a●que utilitas apparuerit, non odium pari●t, sed gratiam Lactan. Divin. tome cap. 6. The sins of the people will be put upon the Magistrate's score, if they do not endeavour to suppress them. Obser. 4 This is clear in Aaron's case, when Moses had substituted him to be his Deputy, while he was in the Mount, about Israel's grand Charter, and the people in the interim had committed a Bull in substituting a Calf for their God, Moses chargeth Aaron with the sin; who had the oversight of the people in his absence, 32 Exod. 21. what did this people do unto thee, that thou hast brought so great a sin upon them? Indeed Aaron would feign have shifted it off from himself, Fr. Moncens in his Aaron purgatus. (and his Champion hath done his best to justify him in it) as if he had not the least singer in the business, only he took a company of Rings, jumbled them together, and cast them into the Furnace, and presently without any more ado, — Momento turbinis exit Aureus hic vitulus. The Calf was made, no body can tell how: but this cannot serve his turn, the fault was his that was so facile and yielding to them, whom he should have restrained and punished; and therefore it was he which brought this evil upon them: Qui non vetat peccare cùm potest, jubet: Galba, though innocent of harm himself, yet permitting it in others, opened the way to his own destruction. Sir Hen. Savils Notes on Tacit. He that doth not prevent sin in others, when 'tis in his own power, doth all one, as if he did invite and set them onward to sin. Let Magistrates then be well advised, how they greaten their own score by the sins of others: They will have enough to do, to satisfy for their own debts, let them take heed then, how they run in arrearages for other men: And this they do when they lay the reins on the neck of the Multitude, who easily feeling the slack hand of their Governors, 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 do not smell of judaisme to some nosie Critic) that have escaped them unpunished. Nay have not some of these offenders found Advocates upon the Bench, rather than judges? Advocates to plead for them, sooner than judges to punish them? Was it never known that a Base Fiddler hath been countenanced against a justice of peace, Sir Henry Rosewells' Case. and that in open Court too, in the very face of his Country? O what a dishonour will it be to the Tribunal of a Justice, to be made a Bawd and pander to sin, to own and father all the Basterdies, all the Rapes, all the Thefts, all the Villainies, which the damned roaring Crew of yoaklesse Belialists shall dare to commit. And this they do, 101 Psal. 8. when they do not set their faces against sin, to root out all evil doers from the City of our God. Use 2 As for you, the worthy Senators of this honourable City, keep up the credit of your own Motto, Fideles in aeternum, City Motto. to be faithful in the discharge of that trust which God and the King have imposed in you, in a due execution of those Laws which are made for the punishment of those that do evil, Mr. Ign. jourdaine, a late worthy Alderman of that City; of whom I may more truly speak, than the Historian did of Amil. Paulus, Virro in tantum laudandus fuit, in quantum intelligi virtus potest. Pat. L. 1. and for the praise of them that do well. Oh let it never be said of you, that the fire of zeal was clean 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 Christians, like Magistrates, never suffer yourselves to be outbraved by the gallantest daring sinner: that is, never take in other men's sins upon your own Account by partiality, connivance, impunity, or the like: Two things it me recomend unto you, which may the better enable you to discharge that public trust which is committed unto you. First, do not interfere, and clash one with another in the execuriou of justice, The States of the United Provinces, V Remains of Britain in Impress. (upon some difference between them and us) gave for their Impress two pitchers, floating upon the water, with this word, Si collidimur frangimur, if we once fall a dashing, we shall all fall in pieces. If Magistrates be not well glued and sodered together, their disagreement breeds nothing but mischief and confusion, like Castor and Pollux, if they do not appear together, it presageth a storm. Secondly, do not strain Courtesy in matters of public Concernment, whose Tongue shall move first, whose Hand must Subscribe first, and others like pieces of ill-placed good Manners: This doth oftentimes dash out the brains of many a good motion, and crush them while they are but yet in the Egg. 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 work, though every one move his tongue: Just 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 coming) but the demur was, who should put it on, and none would do that. Do not be thus over-mannerly, but strive who shall outgo one another in the way of well-doing, as these two Disciples did, who should outrun one another in the way to the Sepulchre: 20 joh. 4. Do not chalk up more sins over and above your own score, by a bashful connivance, or a sinful silence: Let the world see and know, that your sword is steel to the back, able to cut the strongest bars of Iron in sunder. That Magistrate which shall be careful to execute God's Laws, and the Kings, shall have no need to run to Paris or the Hague for refuge, he carries a Sanctuary in his own bosom, 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 forthcoming at any time. Up then and be doing, and the Lord be with you. And so I pass on to the fifth Observation, which is this; The profanation of the Sabbath day is a great and grievous sin. Obser. 5 Why do ye this Evil? 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 Commandment, Remember the Sabbath day, 20 Exod. 8. ● and keep it holy● You know how often this is reinforced 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 evil: They are cursed Caitiffs then, that do not keep and observe the Sabbath, but profane 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 equal holiness 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 Jews? then we may not kindle a Fire, nor dress Victuals; and what then shall the Prefacer do, (he that made Dr. Prideaux his Lecture of the Sabbath to speak English against his will and mind) for Roast-meat; for want whereof he hath made such a bitter complaint? First, 'tis doubted by some (not ordinary Clerks) nay strongly denied, that ever the Jews themselves, were bound to that rigid observation, that they should not be allowed to dress 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 be but a dull echo to their silver Trumpets. Secondly, grant this Jewish strictness, yet that was but some piece of those Ceremonies which now (like our old Almanacs) are super-annuated, and grown out of date, and were dead and buried with Christ's body, but with this difference, never to arise again, to chain 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 Critical, 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 Commandment. Only give me leave to bewail the hard hap that God's day hath met with, to be in worse condition than man's honour, or profit, Episcopacy or Tithes, which have had two legs to stand upon, Ius Divinum, and Ius Humanum too, Divine, and Humane authority; and Gods own day to lean wholly upon a broken. Crutch, * The Observation of the Lords day, is simply of eclesiastical 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 Queries would here be resolved, but that you may find 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 public view, and might have been 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 wells upon this subject; there he shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much in few words, and I will say no more of it but this, The Image of Caesar may be as lively drawn out in a small piece of Coin (and sometimes with more Art, as in a larger Table. Is the profanation of God's Sabbath, such a grievous sin? Oh then let this strike terror into the hearts of all those, that profane the Lords Day God is a jealous God, jealous of his own honour, and his own Worship, he will ease himself of his adversaries, 1 Isah. 24. and be avenged of his enemies, even all those that shall pollute his Sabbaths: he that did but gather sticks on the Sabbath day, 15. Num. 35 was paid home with stones. And yet some there are, which will not stick at greater matters than these. Some profane the Sabbath by that which you will think very strange of: V Pattern of Catechist. doctr. on 4 Com. First, by doing just nothing, making it a day of idleness, and this is Sabbatum Asinorum, their Ox and their Ass may keep as good a Sabbath as this. Secondly, some that do not idle away the time, but yet are somewhat worse employed; first in rioting and drunkenness, and this is Sabbatum Satanae, with such a Sabbath as this the Devil himself will be very well pleased: secondly, in playing, carding, dancing, and the like; and this is Sabbatum aurei vituli; such a Sabbath is the Israelites kept, when they made themselves merry with a Calf, setting themselves down to eat and drink, and risen 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 think you, Hom. of place and time of pray ●●. 1 Part 2 Tom. that (as our own Homily complains) the devil should be better served, and God worse upon his own day, than upon any other day of the week? Shall not God then visit for these things, and shall not his soul be avenged on such a people? Go to my place which is in Shiloh, 5 jer. 9 7 jer. 12. says God, and see what I have done unto it, for the wickedness of my people Israel. So may God say to us, Go 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 befallen those German Churches; Mr. jer. 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 Sabbath day: upon that day was Prague lost (I own both the observation and inference to a Reverend Divine) And what one thing have all those Churches failed in more, than in the religious observation of the Lords Day; They neglected to sanctify God on that day by their Obedience, and God would be sanctified upon them by his Justice. Oh then let not England be high minded, but scare; German sins will certainly bring down German plagues. See what God threatens by his Prophet; 17 jer. 27. If you will not hearken to me, to hollow the Sabbath day, then will I kindle a sire in the Gates of Jerusalem, and it shall devour 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 profanation of the Sabbath day, as a principal part of the Magistrates care and duty. Else Nehemiah himself 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 remiss and negligent, to punish the violations of God's Laws, God will not be behind hand to punish them; Witness Ely for his indulgence towards his sons, the good old man's neck cracked for it. 1 Sam. 4.18. Ask of the days of old, and they shall teach thee the care that Princes have had, for the due observation of God's day: Begin with Constantine the Great, Fox Acts and Monuments. p. 134. p. 21●. & 203. Edit. Postr. and we find the Sunday commanded by him to be kept holy of all men, and free from judiciary causes, from Markets, Fairs, and Manual labours. So did Canutus inhibit public Fairs, Markets, and hunt: yea, King Edgar went so fare to ordain Sunday to be solemnised from Saturday nine of the clock, till Monday morning. What reed I go so far upward, we have Laws of a far later Edition, V Stat. K. james & K. Charles. (and more we hope for) to restrain and punish the profanation of of God's day. And in whom then doth it rest, to see those Laws 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. Use Let this then encourage the Nehemiahs of our time, to show themselves zealous and active for God and the King. Let them do their best: First, to hinder the profaning of God's Day. Secondly, to further the sanctifying of his Day. First, To hinder the profaning of God's day, and that first by men of profit, Pedlars, Carriers, Hucksters, unnecessary Labourers, and the like. These have been Country, 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, only to take their pastime therein: And since, if lawful Labourers be on that day unsufferable, how much more unlawful are sinful pleasures? 'Tis strange to behold the general pollution of God's day, to see how the world is grown perfectly profane, and can play on the Lord's day without book. Bish. King on Ionas 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 days in the week 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 idleness, sleeping, walking, rioting, tippling, 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 effectual means, for the conversion of Papists; that had it not been for some straight laced Divines (as he calls them) of the Reformed Church in France, who have so bitterly inveighed against that sport, many more Catholics (I hope he means pseudo-catholiques) had been reform. The Counsel which good Ignatius gives, is much otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epist. 3. ad Magnesianos. 1 Rev. 10. Let us keep the Sabbath in a spiritual manner, to be (as St. John was) in the spirit on the Lord's day, employed in holy and spiritual exercises, not in bodily pleasures and Recreations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See how that holy Father breathes nothing but rank Puritanisme: Let them busy 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 punctual, Hor. Carm. l. 3. ode 6. in the religious observation of God's 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 Commandments of God of no effect, through the traditons of men. Oh than it highly concerns those, whom God hath substituted to be his Vice gerents, to vindicate the contempt of his holy-Lawes, that in particular of his holiday, to free it not only from the abuse thereof, by Hueksters, Pedlars, 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 Laws of God, or the King. I hope those whom this concerns will give me leave to speak freely, and I shall speak the words of truth and soberness. 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 wholesome order was made by the judges of this Circuit, for the suppressing of Church-Ales and Revels, which in many places is Sabbath-day work. Oh than that it would seem good in the yes of your Lordship, that by your authority, so wholesome 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 justice, to stab all those unlawful Assemblies, (mere Conventicles of bad fellows) that they may receive their death's wound. Wound the hairy scalp of such, as go on to wound God in 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 himself shall be but afoole, and the Spiritual man a mad man. Our words shall be but wind; our words said I? nay the word of God himself, 4 Hebr. 12 though it be a double edged sword, yet it shall cut no more than a wooden Dagger, unless (as Iron sharpeneth Iron) it be whetted up, and made keener by yours. Oh then bear not the sword in vain, like St. Paul in a Glass-window, unite it to the Ephod, the Ephod shall sanctify that, and let that defend the Ephod. Use. 2 Secondly, Let Magistrates further the sanctifying of God's day; and that by setting up a learned, painful, and godly Ministry; and secondly by providing a liberal maintenance for such a Ministry. First then, let them set up first a learned a Votum m●ltorun est, & me 'em cum multis, clerus per om nia d●ctus, docensque fiat domine Jesus, fiit citò. Epis. Winton. Con ad Clerum pro doctoratu. Ministry, 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 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men fit to teach: If the light which should be in them be darkness, quantae tenebra I how great must that darkness be? if those which should be seers are blind themselves, how shall they guide and direct others? Secondly, a painful Ministry, that may eat their Bread in the sweat of their Brows; yea, and the sweat of their Brains too; no monthly, no quarterly men, that preach now and then a little for Recreation, or the like. b Fiscopotiùs apud multos consulitur quam Christo, attonsioni potiùs g●egis quàm attentianis Episc. Wint. Con. in S●o. provinc. 5 Math. 16 These may themselves with the Fleece of the Flock, and feed themselves with the fat of the Lambs; but I can never persuade myself that that can be wholesome meat which is saucod with the blood of souls. Thirdly, a godly Ministry, such whose light may so shine before men, that men may see their good works. To hear good words, and see no good works, will be to no purpose. The Painter teacheth his Boys more by pen and pencil, than he doth by Rule and Precept. Men will do as they see done, and not as they hear taught. A Sermon well preached in the forenoon, 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 do much good. Then secondly; to provide a liberal maintenance fit for such a Ministry, I speak not for silken-ignorance, or velvetlazinesse; for those which have more wages than five honest men, and yet do not the tenth part of the work o one of them; but for the labouring Ox, the painful, studying, preaching, living Clergy, seed them with food convenient for them (I mean not that Convenientia Natura only, but Convenientia personae too) not as they are Men only, Sublatis Studiorum pretiis, etiam fludia peritura ut minùs decora. Tacit. l. 11. Annal. 1 Tim. 5.8. but as they are Scholars, as they are Ministers let them have convenient meat, convenient Apparel, and Books convenient for them. Let them have enough for themselves, and so much besides, as may enable them to go in Equipage at least with Infidels, that they may be able to provide for posterity, lest wife and children be forced to seek their Bread, in desolate places. And here now we may justly take occasion to bless God for that pawn and earnest, V Deelar. of Pearl. in that behalf. which the Worthies of our Israel have given us, of their care and endeavour, both for hindering the profaning, and further the sanctifying of God's day, and that by procuring a learned, painful, and godly Clergy, and answerable maintenance fit for such a Clergy. A great door, and effectual is open to them, but there are yet many Adversaries. In St. Paul's time there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Rub in the way, 2 Thes. 2.7 a pull-back, that hindered the Revelation of Antichrist; till that was removed Antichrist, could not appear fully and at length. There is now also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some block, some mountain cast in the way between a gracious King, and his faithful * A little to alter Otho's words Aeernitas rerum & pax genti●●m & nostrasalus incolumnitate hujus Senatus firmatur. Tacit. l. 1. Hist. Council, That Christ himself cannot yet appear so glorious in his Temple, in that beauty of holiness, which we hope and pray for, Church-work 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 Hannibal's was over the Alps) so altogether unpassable, that those who have set themselves to this work, have made their way with Vinegar, in much bitterness of spirit; In journeying often, in perils by their own Countrymen, 2 Cor. 11 26, 27. in perils in the City, in perils among false brethren, in weariness and painfulness, in watch often, in fastings often, and the like. What now remains for us, but that we do our best, to quench those flames, that are unhappily broken out, not to po●●re in Oil, but as much water as possibly we can: And no water like that of our own Tears; 10 Ezra 2. There may be yet one in Israel, concerning this thing, that God may at last return, and be gracious unto us. Oh then let us bestir ourselves, 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 rejoice in their mutual Offices each to other; that so our Zerubbabels may either find no more Mountains, 4 Zach. 7. or make them none, but that they may bring forth the Headstone 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 own God shall give give us his blessing; God shall bless us; and all the ends of the world shall fear him Consider what hath been said, 2 Tim. 2.7. and the Lord give you understanding in all things. Amen. Gloria Deo in Excelsis. FINIS.