To the Church of England.

ALthough I am not ignorant, that many will hardly al­low thee the honour of this Title in the present disorder and confusion of all things; yet because thou hast a name that thou livest and ert dead: Apoc. 13.1. or supposing that there is yet remaining in thee some lit­tle spark or weak degree of life, [Page 2]notwithstanding the whole head is sick, Isai. 1.5, 6.and the whole heart faint, and from the sole of the foot even to the head, there is no soundnesse in thee, but wounds, and bruises, and putrefying sores; let me have liberty to speak unto thee, as to a languishing and dying body; neither let it seem strange if I powre Wine as well as Oyle into thy wounds, seeing that a deep spirituall Lethargie doth possesse thy organ of sense and motion; and there is need of a loud and shrill voice to rowse and awaken thee from sleep. And be­cause thou sayest, Apoc. 3.17. I am rich and, in­creased with goods, and have ne [...]d of nothing, and knowest not that thou art wretched, and miserable, and poor, and blinde, and naked; I shall endevour to represent unto thee as in a glasse thy many deformities, blemishes, and defects, not to shame thee, but to humble thee; not to reproach thy person, but to reform thy life: Although perchance the shame of the world and the reproach of men are generally more prevalent with thy children, then the hope [Page 3]of heaven; or the fear of hell, then the love, or the terrour of their Maker. Wherefore if this my weak and imperfect labour shall be any waies serviceable for the discovery of thy maladies, and the recovery of thy health, or in any respect instrumentall to thy spiri­tuall welfare, I have the desired fruit and reward thereof, and let glory be given unto him, to whom alone it doth of right be­long.

It was once the happinesse and glory of thy children, that they had Pastours both learned and faithfull, instructors peaceable as well as pure, who adorned the truth of their Doctrine with the holinesse of their conversation, and were carefull to preserve thy unity no lesse inviolable, then that in­corrupt. But alas, this thy goodnesse was as the morning cloud, Hos. 6.4.and as the early dew it went away: And thy glory like that of Ephraim, did flie away like a bird, from the birth, Hos. 9.11.and from the womb, and from the conception. For the leaders of thy people soon [Page 4]caused them to erre, and thy chief shepherds sent forth unskilfull and blinde guides among them, who knew not the way of their steps, or such who loved to wander themselves; and by their lewd ex­ample drew others aside from the paths of righteousnesse and of peace; or those who were slug­gish and cared not for the flock, but for the fleece only, preferring their own bodily ease to the welfare of their brethrens most precious souls, and the short pleasure of sin to the lasting comfort of a good con­science: yea how many of thy chil­dren did love to have it so, that there might be like Priest like peo­ple? and being corrupted by long prosperity and peace, or prepos­sessed with pride, worldly interest, covetousnesse and desire of gain, or blinded with passion and prejudice against their Teachers, or glutted with the common use and plenty of their spirituall Manna, they could no longer endure sound Do­ctrine, or those who taught is as the truth is in Jesus. But [Page 5] after their own lusts, 2 Tim. 4.3.heaped to them­solves teachers, having itching ears: who well perceiving the levity and inconstancy of some, the pride and wantonnesse of others, the lea­ven of hypocrisie with the spirit of contradiction and contention in all in thought it now no time to sleep, but made use of so fair an opportunity and gratefull season of arriving to the haven of their respective desires and hopes. Where­fore some of them strake sayle for their ambition, others for their covetousnesse, and not a few for their discontent and malice against the present government and go­vernours; although it was not possible only, but probable also, that some at least had a zeal of God in tais strange act of opposition and gainsaying, but not according to knowledge. As for the rest, the contempt and reproach which lay on them, whether for their poverty (w^ch is seldome or never without disgrace in flourishing and prospe­rous times) or for the suspicion of being factious and disaffected to the [Page 6]then ruling power, and unequall administration of justice and law, both in Church and State (the sure fore-runner of national calamities) was no small incentive to set them on with greedinesse in those coun­sels and courses, the sad effects whereof we see and feel unto this present day.

In the mean while the generall pretence and profession of all is, that they desire and aim at nothing more, yea, at nothing besides, then the true doctrine and discipline of Christ Jesus, especially the latter. And to this specious designe an open way seemed to be made by the great profanenesse and vicious living of the oppolite party, who while they were zealous for con­formity to the ordinances of men, and thought a main part of Chri­stian duty to depend upon the ob­servation of them, did allow them­selves carnall liberty in violating the precepts and commandements of God. And this they did as from that inbred corruption which is common to all men: so likewise [Page 7]from a private spirit of opposition against the adversaries of their cause.

Thus while some were zealous indeed for the outward and for­mall discipline of thy sons, but cold or lukewarm in the profession and maintenance of thy doctrine, or denying it by their works, though they did confesse it with their lips: other zealous (at least in shew) for thy doctrine, but slighting thy discipline, or zea­lously bent against it, even to a distemper sometimes of rage and violence, and the greater part rest­ing quiet in an indifferent or neu­trall disposition and affection to­wards both, the staves of beauty and of bands, were soon cut quite asun­der and broken in pieces; even the covenant of truth, order, and peace, with the entire bond of Christian brotherhood; whereby many have made shipwrack of the faith and of good conscience to the extreme hazard of their immortall souls. And many more are like to fall daily after the same example of [Page 8]misbelief, errour and Apostasie. For what other fruits may we ex­spect from those roots of bitter­nesse which have sprung up a­mongst us; I mean the contenti­ons and divisions of thy children which have troubled our peace, and whereby so many are defiled: Heb. 12.15. Jam. 3.16. seeing that where envying and strife is, there is confusion and every evill work? The truth of which hath been for a long time exemplified not only in their strange disorder and chaos-like con­fusion of all things, but also in their cruell demeanour and more then barbarous practises one to­wards another, no lesse hatefull to God the author of order, unity, and peace, the Father of mercies, and the God of all comfort, then pernicious to men created after his own image and likenesse. And however more pretend to holinesse now then in former times, (And this indeed is the very soul of our Christian profession) few of ordi­nary prudence and conscience are so weak sighted that they cannot look through their thin vail or [Page 9]fine web of hypocrisie, and plain­ly discern this form of godlinesse from the power thereof. For albeit they have the voice of Jacob, and would be thought thereby to have the heart of Jacob also: yet the rough­nesse of their hands, and their man­ner of hunting, evidently shew, that there is in them the profanenesse and cruelty of Esau, who for one mor­sell of meat sold his birth-right, and then purposed with himself to re­deem it again with the price of his Brothers bloud. Gen. 17.

But what was the cause that they so carefully put on the outward disguise and mask of holinesse? Surely, to omit the great repute which they gained by this means at a very cheap rate with those of their own opinion and faction, and those high titles of singularity and spirituall preheminence above o­thers in the world (generally ac­counted of by them as wicked and reprobate persons, because not of their society and fellowship) the which they usually received from their chieftains and leaders as pro­perly [Page 10]belonging to themselves and their disciples, and those worldly advantages (to say no more) which privately at least attended on their novell profession: This perchance was not the meanest, that they might thus check and shame the open profanenesse, grosse im­piety, irreligion, and sinne of their professed adversaries: the which (to speak the truth) was so eminent oft-times, and notorious in many of them, as might startle a meer naturall conscience to hear or behold it; and cause therein an abhorrency from their courses (so opposite as well to right reason as to sanctifying grace) much more in a minde enlightned, though with the smallest ray of Evange­licall truth. For what could be more strange or hatefull unto men, in whom was any spark re­maining either of common Grace, or of morall Vertue; and who were not wholly possessed with Atheisme, and carryed on with fullest bent to Libertinisme and ungodly practise; then to hear those [Page 11]that did professe themselves to be the followers of Christ, to have communion with him by faith, and to expect glory from him, scoffing at the purest acts of his worship, blaspheming or profa­ning his holy Name by causlesse oathes, fearfull imprecations, dire­full execrations, and such like spee­ches, not to be expressed again without horrour and amazement; and not only so, but glorying like­wise in this their abominable wick­ednesse, and in other of like dam­nable nature, namely, 1 Pet. 4.3, 4. in lascivious­nesse, lusts, excesse of wine and of strong drink, revellings, wherein they thought it strange, that others ran not with them to the same excesse of riot, spea­king evill of them? What Christian eye could behold this, and not melt with sorrow and indignati­on against it? What pious heart can think thereon, and not both de­test it, and sigh for it?

In the mean time, how much did this their apparent and over daring impudence in sin commend and grace the seeming Saint-like [Page 12]conversation of their adversaries? Many of which, notwithstanding all their glorious profession and shew of godlinesse, were no better then those Scribes and Pharisees, against whom our blessed Saviour cloth denouounce so many curses for their inward hypocrasie and iniqui­ty veiled with the specious dresse of outward sanctity, Mat. 23. see espe­cially vers. 27, 28. & Luk. 11. where see vers. 39, 44. And this was sufficiently attested by their spiri­tuall pride, high disdain and con­tempt of others never so little dif­fering from them in judgement or in practise, by their spirit of con­tradiction, and rebellion against the present power, whether secu­lar or spirituall; unnaturall af­fection, injustice, and falshood in common commerce by their ri­gour and cruelty shewn upon all occasions to the diffenting Bre­thren: In a word, by their want of mercy and barrennesse of good works towards the indigent and needy; not to mention the envie, emulation, strife, and division, [Page 13]with the corrupt fruits and effects which proceed from these, very rife and ordinary amongst them­selves. As for some who gave them the right hands of fellowship, we cannot without manifest breach of charity, judge of them otherwise then that they were simple, harm­lesse, and well meaning men, who being offended (and not without cause) at the corruption of the times, and scandalous lives of ma­ny in the sacred office of the Mi­nistry, and deluded by the fair speeches, good words, smooth car­riage, plausible pretences of religi­ous aims and ends, (not warranta­ble only, but necessary also) of those who made it their businesse to cause divisions and offences between thy children, were drawn first into a dislike of thy policy, and afterward to a separation from thee, if not in appearance, yet in heart, though at last in both, when it was more safe and advantagious then before. And indeed their strict conformi­ty in other respects to the precepts of the Gospell with their constan­cy [Page 14]in suffering for the defence of their cause, did argue as much to moderate men, and not possessed with prejudicate hatred of their o­pinions and persons; for such as these could never be induced to entertain a good conceit of them, no not in the least measure: but contrariwise judged their best acti­ons to be counterfeit and false, and thought their greatest sufferings to proceed from pride and contumacy of spirit, rather then from blinde ignorance of the truth, or from errour of conscience: Now as it comes to passe between those who extremely hate one the other, that they endevour as much as in them lyeth, to be unlike each the other in their manner of life, outward behaviour, garbe, and fashion, and every thing for the most part which is pleasing to the one is displeasing to the other, and oft-times for this reason only, because his ad­versary taketh delight therein: so it fared in this case; for what the one party did approve and allow of in their practise, the other would [Page 15]dislike and condemn upon this weak and causlesse ground; and in like manner perchance as readily receive and embrace what the other did refuse and reject, for the same reason, or indeed rather want of reason: For what can be more ir­rationall, yea senslesse and absurd, then for men to esteem or vilifie, love or hate any thing, not ac­cording to the worth or unwor­thinesse thereof, not as it may be usefull or hurtfull in its own na­ture to them, but in opposition to others, without due discretion or judgement had of the matter in question, or thing, what and how it is or may be in it self, to account it vile because they have a good opinion or honourable conceit thereof, and for no other reason to detest and loath it, then for that their enemies fancy or bear a liking to it? First loving or ha­ting it, and afterward searching out (if possible) rationall motives and arguments, to give a just ac­count of either to the world. And yet such was the condition of these [Page 16]bitter and eager adversaries, as may appear by the following in­stances.

For to begin with the received set form of Prayer and Liturgy (once generally used in the Assemblies of thy people for the worship and ser­vice of their Maker, though since become through the subtle malice of Satan the main bait of their fu­rious and lasting contentions) what could have been more profitably devised for the instruction of the ignorant then this? What more conducing to order and peace then it in a setled Church? What more inoffensive and harmlesse then the rites and ceremonies thereof? What lesse obnoxious to any just excepti­on of superstition, errour, imper­tinency, or absurdity? And yet notwithstanding, the grosser igno­rance of the vulgar people is sole­ly or chiefly imputed unto it by the opposite party, together with the generall profanenesse of life, and meer externall formality in the acts of piety and devotion eve­ry where conspicuous in the nati­on. [Page 17]And it hath been thought by some a sufficient ground not of se­paration only from the unity of thy body; but of war also between thy members, even unto rapine, spoyle, conflagration, and bloud; at least a fair pretence for these and like courses not inferiour to them. Besides this, it is too well known what large accusations have been brought against it by many, of Idolatry, will-worship, contra­diction, tautologie, indecency, inad­vertency, redundancy in some, de­ficiency in other parts thereof, and what not, which might in any re­spec: detract from the worth there­of, or make it contemptible and odious with the people? To omit the taunts and reproaches, which were usually cast upon the orders and ceremonies thereof, and the great indignities offered to the persons of them, who according to their conscience, office, and duty, maintained it by their preaching and practise. All which being ta­ken into the consideration of pru­dent, moderate and peaceable men, [Page 18]were judged by them to be nothing else then the fruits of giddy pas­sion, or of distemper in judge­ment and in zeal. And indeed he that shall but indifferently weigh and examine the reasons and ex­ceptions, which the dissenting and separating brethren alledge against the use of the English Liturgy, will finde them for the most part so in­valid and weak, that one strong argument may be drawn from hence to prove it lawfull, because whatsoever hath been hitherto brought by way of reproof to evince the unlawfulnesse thereof, hath had in it no greater strength of reason and demonstration, very requisite in a cause so important as this, and in a charge so furious as was made against it. But how­ever reason and truth were wan­ting to their cause, the opinion and confidence of both resting on their side, was so deeply rooted in them, that I verily beleeve it would be an hard matter to finde any sect either modern or antient, who have more obstinately adhered to [Page 19]their principles, or more vehe­mently prosecuted their designes then they. As if they had been acted with a spirit of infallibility, and carried on thereby in these proceedings, when that of errour, contrariety, and spleen against the adverse party, seemeth to have been their chief, if not only guide, wherefore they oppose themselves with might and main against the established order of prayer and disei­pline; and to disgrace and depresse the former, they highly commend, and above measure extoll, and likewise use upon all occasions un­premeditate, or (as some term it) conceived prayer: (A very forcible engine raised by them against Church-conformity, and in all likelihood that which hath more upheld, strengthened, and encrea­sed their faction then any one means whatsoever) honouring it with the glorious title of praying by the Spirit, and that by way of propriety, in opposition to pray­ing with any set form of words composed beforehand, or framed to [Page 20]our ordinary use. As if the Spirit of God did immediately suggest unto their mindes both the matter and form, sense and words of these their supplications, but was not assistant to the other, or the other inconsistent with the grace and help thereof: whereas upon due search into the Scriptures con­cerning this point, we shall finde this pretended praying by the Spi­rit, not to be so much as menti­oned therein: and for this cause at the best but warrantable and law­full for us by the generall rule of indifferent things, the which are left to the judgement of Christian prudence to be done or omitted by us, as we shall see it most conve­nient for our selves or for other men, not of necessary use (as ma­ny of them suppose and maintain) seeing that they cannot produce any expresse or implicite com­mand for the same out of the writ­ten word of God. For although mention be made there of prayer and supplication in the Spirit: Ephes. 6.18. yet it can­be proved either by that which [Page 21]precedeth, or by that which fol­loweth in the Text, that the Apo­stle doth mean by this form of speech, the same kinde of praying which they so much magnifie and contend for. But rather he un­derstandeth by prayer in the Spirit, that in which the hearty affection is joyned with the mouthes ex­pression, and the desire of the soul is answerable to the positure and devotion of the body (see Rom. 1.9.) or that assistance of the Spirit whereof he speaketh Rom. 8.26, 27. Otherwise the Apostle in this place, and by these words doth shew what it is to pray alwaies, namely, not to be continually muttering prayers with our lips, (as some have vainly imagined) but to be in a perpetual disposition of the heart towards this holy exercise, yea, and to be assiduous and constant in desire of those things which we want, without slothfull intermission or faith lesse fainting in case we do not perceive a sudden grant of our requests; Luk. 18.1. either of which is farre different [Page 22]from the former, as appeareth at the very first sight thereof: And yet how great advantage have they gotten upon their adversaries by their facility of utterance and volu­bility of speech in prayer without thought (as they professe) and premeditation in the least measure of what they were to say? Many of which, though learned and elo­quent men, either because they were ill affected to this practise, or for that they did not exercise their gifts and parts this way, be­ing unwilling, or unable to match them at this weapon, which they had been taught to handle and wield as they listed from their tender years; were scorned of them, and traduced to the igno­rant sort as meer naturall men, not having the Spirit of God; whereof they did pretend this to be a sure note and character. Al­though indeed if we offer up our prayers unto God from a pure heart with stedfastnesse of faith and f [...]rvency of affection, it matters not, whether we do it in a set [Page 23]form, or by sodain ejaculation: Provided that we aske things agree­able to the minde and will of God, entertain no thought in our selves, that the one is better then the other absolutely considered, or more acceptable in it self with him, approach with reverence both of body and of soul to the throne of Grace, and utter words beseeming the Majesty and holinesse of him, with whom we have to doe.

And now I shall only take a view of one exception which hath been frequently alledged in my hearing, against the received form of Church prayer (knowing how much hath already been said, and that effectually in defence thereof by men eminent for learning and piety) and so conclude this point. And it is the very same which I have formerly mentioned: namely, that by the use of this service men were generally nursed and brought up in grosse ignorance, profanenesse, and formality of Religion. The which exception [Page 24]if it were just or true, who could doubt, but that the Liturgy was to be exploded out of the con­gregation as impious in it self, and therefore unlawfull to be used at any hand? But that it is altoge­ther groundlesse and false, might be made manifest by severall argu­ments proving the contrary; one shall suffice for the present, which is taken from the substance or matter contained therein. For this being either some part or portion of the word of God, faithfully interpreted according to the Analogie of Faith and minde of the holy Ghost in all things which concern our salvation, or what may be deduced from it by rational consequence, or that which doth no way contradict and thwart the precepts thereof, how can it possibly be a cause or means of ig­norance and profanenesse to the which it is so opposite, unlesse light may produce darknesse, heat cold, and good evill? How then came it to passe that very many who had the continuall use and [Page 25]benefit of this form, were so gros­ly ignorant of the mysteries of godlinesse, so dissolute in their life and so formall in their pro­fession, as they were throughout this whole nation? Surely not because this was a covert to their eyes that they could not see the light, or a flie postern gate, opening a way privily unto sin, or licenti­ousnesse (as they falsly do imagine) but from the corruption of mens hearts, Joh. 3.19. whereby it is that they love darknesse rather then light beeduse their deeds are evill; and content them­selves with a meer shew, or slight touch at the furthest of Religion, as being most agreeable with flesh and bloud by reason of the light­nesse and easinesse which is therein, and the liberty it doth indulge unto those lusts which are most common and predominant in hu­mane nature; whereas the sincere and practicall profession of Chri­stianity doth confine and restrain our unbridled affections, locks up our wandring desires, and ties the knot hard upon our loose pleasures [Page 26]and delights, obliging us to ab­stinence and austerity of life, and therefore doth it generally distast with men, and universally with all whose hearts are not sea­soned with true sanctifying grace, or (as the Apostle speaketh, Heb. Heb. 13.9. 13.9.) established there­with.

Besides it is too well known how little care hath been taken by those who had the oversight of the peo­ple to inform them concerning the use and end of their publique devotions, and of those circum­stantiall rites pertaining to the same, or make them understand the sense and signification of those things which were so often inculcated into their ears by others, or which themselves uttered with their lips: yea not a few of their teachers were so forsaken of know­ledge, and destitute of exemplary holynesse, (notwithstanding their place and function did require eminency of both) that either they were unable to instruct their charge aright, or what they taught [Page 27]them carryed no weight of reve­rence or authority with it, but rather was the lesse esteemed of by the people for their sakes who did commend the same unto them, being witnesses of their levity and sin, and of their continuall pra­ctise farre disserent from their own profession and doctrine. And yet such was the force of custome with many, joyned with ignorance and indiscretion of the nature of things, that they verily thought every par­cell of the Common-prayer-book, and every ceremony prescribed thereby, to be of no lesse then di­vine institution, and that a slight perfunctory use of its forms in praying with the other rules and directions of externall worship observed by them, was sufficient to bring them unto heaven with­out any more adoe.

To this we may adde the remisse and slack hand of Ecclesiasticall discipline as another main cause of the generall ignorance and profanenesse of these times, which reached no farther for the most [Page 28]part to the inferiour Clergie (how peccant soever otherwise) in the exercise thereof, then in point of disconformity to Episcopall or­ders, Provinciall or Synodicall constitutions, touching externall government: neither did it call the people to a due account (if any) of their proficiency in the know­ledge of Christ Jesus, or censure them for non-proficiency therein, yea scarcely for grosse and scanda­lous crimes, if they were persons known to be well affected towards the present government, though upon the weakest perchance and worst grounds which can be ima­gined; namely, the defects and failings of those who did admini­ster the same.

In like manner the sleeping or not executing of necessary penall statutes upon offenders against the Law of God, hath been a chief cause of open profanenesse in the land: for had these been imparti­ally executed upon every convict­ed transgressor, after some care taken to finde them out, I am per­swaded [Page 29]by this time we should not have seen many drunkards, or heard many swearers throughout this whole populous Hand. And indeed I can speak it upon my own knowledge, that a town of good note in the Western parts of the the Land not far distant from the Sea, heretofore famed for all man­ner of riot and disorder, by this course of late years hath been re­duced to that order and discipline, that it is a rare matter to see a man there at any time distempered with wine or with strong drink, or to hear a rash oath proceed from any mans mouth, no not when there is most frequent concourse of peo­ple thither from all the neigh­bouring parts: so carefull are men to keep the Law, where (as the Apostle speaketh, Heb. 2.2.) Heb. 2.2. every transgression and disobedience receiveth a just recompense of reward. So easie a matter is it for Ministers and Officers, mutually conspiring to­gether in the same work, to reform a city or town as they list, and proportionably a whole nation [Page 30]under the chief Magistrate, if he interpose not against it. There­fore it is reported of Queen Eliza­beth, that in her progresse visiting the county of Suffolk, and see­ing every Justice of Peace with a Minister next to his body, said, she had oftentimes demanded of her Councell, why her County of Suffolk was better governed then any other County, but never understood the reason thereof till now: It must needs be so (said she) where the Word and the Sword goe together. But what may we ex­pect when both these comply not, or jarre one with another? where­fore had this one course alone been taken for the suppressing of common and odious sins, there needed not to have been so loud a cry for a reformation in the midst of thy people; nor so much of thy childrens bloud shed like water round about thy cities, and within the gates, and also on the furrowes of the field, in prosecution of this specious design, which can hardly be compassed, if at all in any wise, [Page 31]by means so unproportionate as these to the end for which they are appointed by those who would be master builders in this work.

Lastly, the great and common neglect of teaching the younger sort, and educating them in a Catecheticall way of doctrine and instruction, as it occasioned at first the blinde ignorance, open pro­fanenesse, and meer formality in this Nation: so it hath still con­tinued and fomented the same unto this present day. And from hence we shall draw another instance to shew the great force which enmity and opposition do gain in the mindes of men to hinder a mutuall consent and joynt con­currence together in those waies which tend to life and godlinesse. For what could more conduce to the furtherance and encrease of sacred knowledge, to the effectuall planting and growth of piety in the hearts of Christian youth, then this necessary and profitable means of institution, so much commended by the divine Spirit [Page 32]of God to our imitation and pra­ctise see Gen. 18 19.? Train up (or chastise) a childe in the way he should goe, and when he is old he will not depart from it. Pro. 22 6. Neither was there wanting the ad­vice of a prudent and learned Prince for the setting on foot this practise with us, by changing the afternoon Sermons into this more usefull exercise. And yet the Mini­sters of the opposite party could never (for ought as I can learn) be induced to entertain a good opi­nion of it, at least so far as cor­dially to embrace the counsell, and submit to the judgement of their superiors therein, notwithstanding the visible and apparent benefit thereof, and nothing might be reasonably said against it. And what was the cause of this? Surely in all probability the ill affection and hatred which they bore against the Bishops, who did also com­mend and preferre it to their in­seriour brethren in the Ministery as more needfull and profitable for the people then their claborate and painfull preaching (so much [Page 33]magnified by their Disciples above other Ordinances, and who could not be pleased without a double portion thereof every Lords day) although (as some object against them) with too great limitation and restraint, but however, better thus, then not at all. For (as a chief Ruler well observed of thy children) the omission of this sun­damentall way of instruction, and the custome of notionall teaching (in which was more plenty of words then of matter) have given occasion to the Apostasie or falling back of so many from thy Com­munion, some to Popish superstiti­on, others to Monasterian confusi­on, while after many years ground­lesse and therefore unprofitable in­stitution, they were like rasae tabulae, or unsealed wax, apt to receive any impression or forme of doctrine whatsoever. The truth whereof hath more then enough been con­firmed by the experience of suc­ceeding time: in which we meet every where with aged Infants, I mean such, who when for the time [Page 34]ought to be teachers,Heb. 5.12.have need that one teach them again, which be the first principles of the Oracles of God, and are become such, as have need of milk, and not of strong meat; who notwithstanding have been constant hearers of Sermons for divers years together, some twenty, others for­ty, and some perchance more, that we may justly admire and be even astonished at their dulnesse and stupidity in learning. Doe we not consider how unsutable this kinde of teaching is with the mindes of the rude and unprincipled multi­tude to make them skilfull in the word of righteousnesse, it being all one in effect, as if a man should seek to raise a frame of building where no foundation is laid be­fore, or to nourish an infant with strong meat in stead of milk which is proper for him, because unable to bear the other, 1 Cor. 3.2. Heb. 5.14. as belonging to them that are of full age, even those who by reason of use, have their senses exer­cised to discern both good and evill? Wherefore in them also is fulfilled the Prophesie of Isaiah, which saith, [Page 35] By hearing ye shall hear, Mat. 13.14.and shall not understand: and seeing ye shall see, and shall not perceive. For this cause so many of the Nation at present be­ing children in understanding, Eph. 4.14.are tossed to and fro, and carryed about with every winde of doctrine by the sleight of men and cunning craftinesse, whereby they lye in wait to deceive, fixing on nothing long through the weak­nesse of their judgement to discern what they hear, and want of rea­son to maintain what they embrace as truth; although upon tryall we have found some of their deceivers or false teachers like those 2 Pet. 2 Pet. 3.16. 3.16. Ʋnlearned and unstable them­selves while they boldly took upon them to instruct and guide others, wresting the Scriptures both to the destruction of their Disciples, and of themselves; or like them, of whom the Apostle S. Paul speaketh, 1 Tim. 1.7. 1 Tim. 1.7 Desiring to be teachers of the Gospell (as they then did to be teachers of the Law) and yet understanding neither what they say, nor whereof they affirm. But indeed their pretence of an immediate calling from God by the motion of his [Page 36]Spirit to the work of the Ministery, and gathering of Churches here on earth like that in heaven glorious, not having spot or wrinkle, or any such thing; but holy and without blemish; Eph 5.27. together with their strange outward considence and presum­ptuous ostentation of themselves in a businesse of this high nature, far exceeding the measure of their in­ward parts or gifts of minde, ea­sily begat in the weaker sighted and unsetled brethren an answe­rable opinion or erroncous be­lief of them, that they were such in truth as they were in shew, or professed themselves to be, who therefore received them as Angels of God, Gal. 4.14.even as Christ Jesus: When as they were indeed no other then false Apostles, 2 Cor. 11.13.deceitfull workers, trans­forming themselves into the Apostles of Christ. Wherefore many pious and learned Ministers do no doubt, though happily too late, see their failing in omitting the necessary and beneficiall exercise of catechi­sing their younger people, and do bewail it in the daily defection [Page 37]which is made from them to these novell seducers.

But what help and remedy can be found to cure the present, or prevent the future growth of this almost generall contagion? For although some have attempted now at length to put the same in practise for this very end and pur­pose: yet they could not bring it to passe according to their de­sire, partly through the pride and arrogancy of some, much slighting (and yet as much wanting) this in­feriour kinde of instruction; partly through the bashfulnesse and shame of others, conscious to themselves of more ignorance then did become their riper age, or Christian edu­cation; and partly through that laxe and boundlesse liberty which these times allow to all men in point of duty and conscience, whereby every one doth gratifie his own will and humour in Re­ligion, holding that in opinion which seemeth to him best, and doing that in order hereunto which liketh him most; in the [Page 38]mean time rejecting the counsell and direction of those who were over them in the Lord, and both able and willing to afford them spirituall help for the furtherance of their faith and salvation of their souls.

A third instance I shall take from the Anniversary fast of Lent, and other weekly fasts or daies of absti­nence from flesh: the originall of which I shall not now dispute, because it hath been already suf­ficiently done by many, the use I shall breifly examine, yet not the civill (which is manifold perchance, and much concerning the pub­lick good of humane society) but that which is religious or tending thereunto, and this no farther then may serve my present purpose, knowing how far men much more learned then my self, and through­ly acquainted with this way have travelled therein. The use then of these fasts in order to devotion, is the chastening of the flesh, or as the Apostle expresseth it, 1 Cor. 9.27. 1 Cor. 9.27. Keeping under the body, and [Page 39]bringing it into subjection, namely, to the Law of the Spirit, by sobriety and abstinence, as appeareth from vers. 25. See also 2 Cor. 11.27. vers. 25. Now that this discipline and exercise of the body is very profitable for the subduing and mastering of those corrupt lusts, and inordinate mo­tions of concupiscence which do evermore accompany the pam­pering of our flesh and fulnesse thereof, experience as well as Scripture doth manifest unto us. For where do we finde more lasci­viousnesse, wantonnesse, and un­cleannesse of desire: where do we see more levity, and loosnesse of behaviour, then in great houses abounding with wealth and plenty of all things? where there is idle­nesse and fulnesse of bread, riotous eating of flesh and drinking of wine, tables continually over­spread with costly dishes, and superfluous varieties of meat, the choisest dainties which sea or land can afford at the severall seasons of the year, these ministring fuell un­to the fire, and as it were oyle unto [Page 40]the flame of sinfull lust and indis­posing the soul to spirituall watchfulnesse and sobriety, as ap­peareth from Luk. 21.34 On the contrary, they who feed sparingly, and drink moderately, and in stead of grosse diet use that which is slender, and lesse cherisheth the body, especially at certain seasons, and sometimes impose upon them­selves the harder task of abstinence from meat, or sasting, are in no wise subject as the former to the desires and motions of evill con­eupiscence, and experimentally finde in themselves a better dispo­sition both of body and of minde to the worship and service of their Maker. And however we can in no respect commend, or approve of the Fasts of the Romish Church, as being too short for the time, and serving rather to sharpen and prepare the appetite for the delica­cies of a Feast, then to bridle and chastise it: for as much as after a slight forbearance of meat, they proceed to the dainties of a luxu­rious banquet: (and therefore as [Page 41]I am informed, the Germane nobi­lity heretofore thought no time more convenient for to visit their Bishops, then their Fasting daies, as affording them better entertain­ment then ordinary) yet those Fasts wherein we truly and un­feignedly afflict our souls before the Lord, are very commendable and usefull exercises of piety and devotion. But notwithstanding thus much and much more may be said in the defence and commendation of regular and well ordered Fasts, (in which hypocrisie is not added to superstition, as in the Ro­mish practise, and an absolute necessity of observation with opi­nion of merit affixed to them, as in their doctrine) and in like man­ner of set times appointed for this use: the Antiepiscopall party could never be brought to conceit well of Church Fasting daies, much lesse to have them in esteem, or to keep them as the rest of their bre­thren did. But expressed an utter dislike of them upon all occasions, where they might utter their [Page 42]thoughts with safety; and so far were they from observing them according to order, that ma­ny of them at least would take these daies to chuse, for the eating of flesh and for more then usuall feeding, in opposition, no doubt, to the Bishops and their party, who were sometimes very hot and zealous in pressing the strict obser­vation of the same on the inferior and middle sort of people; some whereof, and those not a few, had them in the greater esteem for this reason, because the other did vili­fie and despise them, yea therefore ascribed a kinde of morall holi­nesse to meer bodily abstinence from meat without any addition of inward spirituall devotion to it: an opinion of very dangerous consequence, though unpercei­ved of those with whom it rest­eth.

A fourth instance we shall bor­row from the custome of genuflexion or bowing of the knee to God, in our common supplications and prayers; the which though in times [Page 43]past observed with awfull diligence of those who came into the Con­gregation, and of necessary use still in our devotions, when no just cause doth discharge us from it, where­by we may excuse our omission thereof, as being commended by by God himself, and commanded unto us, by the exemplary pra­ctise of his Saints in all ages, yea, and of Jesus Christ himself, when he lived on the earth, see Psal. 95.6, Ps. 95.6, 7. with 7. (where the reason or argument alledged for the action, is worth our serious con­sideration) and Mat. 26.29. Mat. 26.39. Luk. 22.41. with Luk. 22.41. hath been for a long time intermitted as needlesse and superfluous by many of the Anti­prelaticall brethren, who can pro­duce no thing of weight, or which hath in it the least shew of Scrip­ture ground for it, but have been led herein as in other things by their own will, or rather wilful­nesse in opposition to their adver­saries. And whereas men generally used at their first entrance into the Church to addresse themselves by [Page 44]private prayer to the Almighty for preparednesse, no doubt, and assistance from him in his publick service, witnessing the inward devo­tion of their souls by this humble positure of their bodies: now for the most part they rush into the Assembly with lesse reverence then they usually do into the houses of their familiar friends, at least of those who are in any degree superiour to them; and what is yet more strange, they deride and scoffe at others who approach with religious manners, to the solemn performance of divine wor­ship, and against common sense would be thought and pretend themselves to be greater Saints by far then the other in the pre­sence of God, because more irre­verent in their behaviour then they at the same time in the sight of men, as if the religious demeanure of the body on this occasion, were re­pugnant to the holy disposition of the minde, and not rather subser­vient to it, and expressive thereof; or as though we could not honour [Page 45]the Lord with the former without superstition in the latter. And however we have great cause to fear it of many, and they boldly charge as much upon their adver­faries account, that they did chief­ly, if not wholly, place the worship of God in this exteriour or bodi­ly exercise of religion, and there­fore think they have sufficient cause to omit or reject the use thereof: yet this doth no more free them from this tye of outward service, then a greater obligation doth exempt us from the perfor­mance of a lesse, according to that of our blessed Saviour in another case, Mat. 23.23. These things ought ye to have done, and not to leave the other undone. Each duty claiming from us its due estima­tion, and our obedience necessary to both, without preferring the lesse to the greater, or in honour to the greater, despising, or laying aside the lesse. For no command­ment of God may be slighted by us in any case, how small soever; neither may we count the least unworthy of our observation; [Page 46]see Mat. 5.19. Now as we do plainly perceive from what hath been al­ready said, the causlesse prejudice of this active and violent party against those who differ from them in judgement and practise concer­ning the holy things aforementi­oned: so we may take notice withall of the high conceit which they entertain of themselves in relati­on to the publick service of God, appearing by their forbearing to invocate his name for his grace and assistance in this weighty bu­sinesse after the received manner in the congregation, and neg­lecting those externall actions and gestures of the body, whereby alone they can testifie unto men the internall reverence and humi­lity of the soul, as though they were in a continuall preparednesse or readinesse for the acts of divine worship, or needed not the same with other men, at least not those means commonly used by them for this end and purpose, as being improper for men of their stamp and unbeseeming such as them­selves [Page 47]were, who had attained to a greater measure both of know­ledge and of sanctity then the rest of their brethren, or those whom they accounted of no better then of meer naturall and carnall men. For this cause their Ministers would not (as the custome for­merly had been, and was still ob­served by those of the contrary part) privately implore the help and blessing of the Almighty upon themselves and the work which they were forthwith to begin im­mediately before their prayers with the people premised to their Sermons, but commonly at their first entrance into the Pulpit, with­out any signall reverence shewn either to God, whom they did represent in that place, or to the Auditory whose care and burden lay upon their conscience, or sense of the great difficulty and labour of their employment, sate them down until the Psalm was finished: whereby no doubt as well as by other omissions of like nature they gave no small occasion to the peo­ple [Page 48]of thinking lesse honourably both of their persons and of their calling, then they did in for­mer time, and opened a wide gap to that irreverence and profanenesse which are now every where visi­ble in our Church assemblies.

To this instance I shall adde another of like nature from the uncovering of the head in the con­gregation at the time of publick devotion, and custome not decent only and reverent in it self even by the light of nature, and well beseeming the Majesty of God, but warranted also and enjoyned by his word, as appeareth from 1 Cor. 11. vers. 4. with 7. And how the contrary practise of thy neigh­bouring sisters may be reconciled with this precept, I am as yet to learn. As for thine own chil­dren, they even glory in their shame, when not as masters, but as scholars; not as teachers, but as Disciples, they sit covered at their most solemn holy meetings, with­out difference of place, degree, age, season, or of any personall rela­tion [Page 49]whatsoever, as if they might securely and lawfully slight their superiours in this place, because they give not God his due ho­nour here, or withdraw that re­spect from them in the Church, which they yeeld unto them every where besides: although we have known some, and those not a few, who have presumed to sit covered in the presence of God at such a time as this; but when a great per­son hath come into the Assembly, have honoured him with the un­covering of the head, as though civill respect towards a mortall Prince, were to be expressed by more evident signs of submission from the outward man, then re­ligious worship towards the im­mortall God. Surely it may well amaze an indifferent person, to consider that the youth who al­waies standeth bare in the shop, as well in his masters absence as pre­sence, and that in token of subje­ction, and service, which by vir­tue of his covenant he oweth to his master, should neverthelesse stand [Page 50]and sit covered not only in pre­sence, but also in conference with his grand Master, or Masters Master which is in heaven? And is not the case thus here, when the Mi­nister prayeth or praiseth God in the words of the Psalmist, as he frequently doth? At which time every one almost is vailed, who notwithstanding, presently con­demn themselves in this very thing which they allow, forasmuch as they all uncover the head when the same Psalmes are sung by them only changed into Meeter, and that perchance for the worse, cer­tain it is not for the better, as if the tone or tune could afford just cause of this variety and difference in respect of outward carriage, and reverence towards God, or the same attention of the minde, affection and devotion of the heart, were not due from us to the Lords Word, when the Minister readeth it in our ears, as when we our selves utter it with our lips; and yet the most precise seem to scruple at the one, but startle not at all [Page 51]at the other, however the same reason appeareth for both. Where­fore we cannot imagine lesse, then that this covering of the head in the congregation, where infirmi­ty or sicknesse doth not plead for it, tendeth to the dishonour of Jesus Christ, whose servants we professe our selves to be, especial­ly at this time, and to the contempt of his messenger representing the Office and Person of Christ before our eyes; surely, this is not to call the holy of the Lord honourable, as we finde it Isa. 58.13. Isa. 58.13. but to make him a reproach.

A sixt instance we shal take from the Lords day, by some called the Sabbath, with a good meaning perchance, but not without im­propriety of speech, because not known by this name, either in the primitive times, or in the ages im­mediately following, for ought as I can learn; but I shall not con­tend about words. That which is observable of the day to our present purpose, is the different esteem and observation thereof [Page 52]with the two adverse parties, the one ascribing too much, the other too little unto the same, the one keeping it with almost Jewish ri­gour and extremity, the other af­ter a loose and formall manner at the best; (to omit their unchri­stian profanation thereof upon se­verall occasions) and each walking contrary to other in their pra­ctise from the spirit of oppofition, as well as from other principles. For although it be no easie matter to assure our selves, much lesse to convince others, that this day is of divine institution, as the sabbath was among the Jewes, and we should be loth with many to give the strict outward observation of the time preheminence above all other morall duties and acts of Religion, (in which respect as I remember some have thought a slender trespasse or offence thereon worthy to be expiated by the death of the offender) yet it can­not be doubted again, but that there is a necessity of separating or setting apart such a day as this, [Page 53]for the honour and publique wor­ship of God, as well in regard of humane wickednesse as weaknesse; and of their pronenesse to super­stition and Atheisme, as well as of their worldly businesse and em­ployment; the which they would never intermit of themselves, with­out the restraint laid upon them, or else wholly bestow the remai­ning time upon the service of their own lusts and sinfull plea­sures. Wherefore they cannot be excused, who in times past loosed the reins of discipline to the peo­ple yet more (when God knows they were too remisse already) and permitted them free liberty to spend a part, and that not the least, of this day in vain sports and pastimes, scarse beseeming a bride­ale or marriage feast, much lesse such a season as this: of which abuse, a Divine of the Northern parts sent thither by the King to preach the Gospell there, doth greatly, but justly complain in an Epistle to the Bishop of Chester, as that which did exceedingly [Page 54]hinder the courses of Religion, and frustrate the fruits of their Ministeriall labours; and withall observes, that they who did most abet and maintain publick piping and lascivious dancing on the Lords day, were the open and professed enemies of our Religion. Of so bad consequence are these merry sundaies (as a profane person once affectionately called them, saying, that it was a good time when they did enjoy the former liberty; but for whom, I cannot tell, except it were for him who is the author of all evill) in which we sow unto the flesh, and not unto the Spirit; serve our own lusts, and not the Lords will. Wherefore it is needfull that this first day of the week be in due manner obser­ved by us in all places, especially considering that from the Apostles time hitherto it hath been con­secrated by the Church of Christ to this holy use.

A seventh instance we shal borrow from the Lords Proyer, the which we must acknowledge for the true [Page 55]and perpetuall pattern of our sup­plications unto the worlds end. And yet how much hath it been of late decryed and vilified by some not as needlesse only, but as hurt­full also? Who have therefore re­jected the use thereof in publick Assemblies, and derided those who took pleasure therein, and others have layed it aside for fear of dis­pleasing the powerfull party, how­ever they still approve it in their judgement, and have done by their practise heretofore. Many pretend for the disuse thereof, that the people did idolize it, and impute a kinde of holinesse to the bare saying or repeating of the same: the which, supposing it to be true, can in no wise warrant their omis­sion of this form, if it be good, much lesse their preaching or spea­king against it; for if we may con­demn every thing as bad in it self, or noxious to us, because it may or doth occasionally prove so through our perverse use or abuse thereof, what can escape our cen­sure, be the thing never so good? [Page 56]yea shall we not then very often call evill good, Isai, 5.20.and good evill, put dark­nesse for light, and light for darknesse, bitter for sweet, and sweet for bitter? The patience of God we know is abused daily, and his grace turned into wantonnesse by wicked and ungodly persons, and yet it were the height of impiety to think the worse of either for this reason, the fault solely resting upon man. In like manner every creature of God, which (as the Apostle witnesseth, 1 Tim. 4.4.) is good, 2 Tim. 4.4.and nothing to be refused, if it be received with thanksgiving, is made subject to our vanity and corruption, and become the idoll of our pleasurable, or of our profitable lusts. How much better were it therefore for the Mi­nisters in this case to shew the peo­ple their errour or failing in the use of that wich is good, then to possesse them with a false opinion and wrong conceit of the thing it self as evill, and to be avoided of them, the which they use not dexterously, and as they should. But such is, and ever will be the [Page 57]force of faction and schisme in the heart; of men to make them oppo­site one to another in judgement and in practise, without and against all reason whatsoever. The which also we may further discover in the length and brevity of their prayers, in the manner and matter of their praying, in the affected difference of tone and voice, of words or formes of expression, of gesture and behaviour in the acts of solemn worship, and such like, with easie observation.

And so far hath their malice proceeded one against another, that neither of them would by any means admit so much as praying for the adverse party, though ex­presly commanded by the precepts of the Gospell, but openly cursed each the other as desperate enemies of God and of his cause.

And now I shall crave leave to addresse my words unto thy sons, according to their severall orders and degrees, entreating them all to bear with the rude plainnesse of my counsell, and not to be of­fended [Page 58]at the liberty of my reproof, being free from malice and bitter­nesse of spirit, from partiality, from guile and hypocrisie. And first I shall direct my speech to those who were the chief Rulers of thy people, and acknowledged by ma­ny for the same unto this present day. The time was when no man durst mutter against you, much lesse reprove you openly for what you did amisse, the height of your ho­nour, the intimacy of grace and favour ye had with the Prince and (that which doth for the most part ever accompany so great felicity) an answerable opinion of your own vertue and worth, would by no means admit of this boldnesse and presumption in inferiour persons, how well meaning soever, and de­voted to the service of your power and place in the Church of Christ. As for others, there was cause enough perchance, why ye might except against their reproof, as proceeding from pride, faction, hatred, or contempt of your persons, and government; tending to the re­proach [Page 59]of your authority & exer­cise thereof, or directly intended to defame and make odious both your selves and administration with the people. And as it was no small crime in these men to kick against your authority, when it was at the highest pitch: so it would be no lesse, if not greater in any to spurn at it now, when it is at the lowest ebbe, much more to trample upon it lying as it were in the dust. For what could savour more of inhumanity and cruelty, then thus to deal with a professed enemy? Wherefore, far be it from me to insult upon your faln dignity, or to use this freedome towards you with any private sinister respect unto my self. All that I aim at, God knoweth, is this, with filiall reverence and love to admonish you of what you seemed formerly to be ignorant, at least not ob­servant according to your Fatherly duty, and for which we ought now to be humbled, that God may be glorified. And indeed how happy had it been for your selves, [Page 60]and likewise for the flock of Christ committed to your charge, if ye had in times past duly laid these things to heart, which I shall at this present offer to your view, not from any confidence of reason and knowledge in my self, more then in you, or in any measure equall unto that which remaineth with you, but from an assurance that ye were then blinded with worldly interest, and therefore could not so clearly see, as was needfull, your many failings: or may at this day, since the hand of the Lord hath been very heavie up­on you to chasten and try you, and (as we hope) not only for your own private instruction and benefit, but for the common good of his whole Church and people also in time to come, who wait with patience upon him who hath promised that all things shall work together for good to them that love him, to them that are called according to his purpose. And now with what depth of sorrow ought we to recount your past errors, partly through [Page 61]neglect of duty, partly through abuse of power? God the wise disposer of all things in the world, was pleased to set you as so many greater Luminaries in the firma­ment of his Church, there to shine forth by the raies of pure Evan­gelicall doctrine, and by the glo­rious example of holinesse for the illumination and direction of his people; you he appointed as grand Instructors and Teachers in the Schoole of Christ Jesus to inform his Disciples concerning his Law and will, to reform them (when need did so require) by the rod of his discipline. But were ye faithfull in your trust? did ye di­ligently instruct the ignorant? severely punish the disobedient? endevour to reclaim those who walked disorderly, and contrary to the Gospell? Did ye reprove all indifferently? censure all impar­tially? not respecting or conside­ring the persons, but the crimes of men delinquent? That ye were violently bent against faction and schisme, against singularity and [Page 62]non-conformity; all confesse, a few excepted, who thought no­thing too much, yea nothing enough in this kinde, how opposite soever to Christian mildenesse, prudence or conscience: But in the mean while by reason of your connivence, or supinenesse in the Episcopall office, ignorance, and superstition, every where misled the people; and caused them to wander in darknesse, not knowing whither they went: Profanenesse like a rank pernicious weed over­spread the field, and vineyard of the Lord; and as it fares with plants of different nature and quality growing in the same soile, which oftentimes thrive the better one for another, because the one sucketh that moisture and nourishment from the earth, which are impro­per for, or perchance destructive to the other: so it came to passe here; for the profane and vicious lives of those who stood up in de­fence of your government, occasi­onally gave encrease and added strength to the opposite factious par­ty, [Page 63]who alleadged this as one main ground of their separation from the church, that those who adhered to it were for the most part unworthy to have communion with any orderly well governed Congregation of Believers, because of their loose and scandalous manner of living, the which for that they could not redresse, they did pretend at least they were bound thus to shun and avoid, as hatefull to God and to good men. Wherefore ye did not carefully separate between the pre­cious and the vile, but consulting with flesh & bloud what ye were to doe in this case, thought in humane policy, to break the power of one party, by strengthening the hands of the other, or not binding and restraining them with the cords of Ecclesiasticall Discipline. Thus while you opposed profanenesse against schism, or did let that loose at this, or secretly favoured and upheld it in hope to suppresse the later by the former; the one grew too strong by the violence of op­position for your selves, and both [Page 64]for the Church in order to peace and holinesse.

As for your labour in the work of the Ministry, how little it hath been for many years together, it is even a shame to mention, some of you wholly exempting themselves from this necessary burthen of their calling for ease and pleasure, others supposing it a task and imployment too low and inferiour for them, as men intirely addicted to the government of the Church, and of another sphear farre above the labouring Minister; the rest for the most part slightly or seldome hea­ving it with their shoulders, and laying it aside presently, as that which concerned other men, and not themselves any longer then they listed, or their superours imposed the same upon them. And thus far it had been, or perchance might have been pardonable with men, had care been taken by you to see this work duly performed of the Clergy in your severall Dioceses, and Cities of Residence, or to provide able and sit Pastors [Page 65]for the people throughout your particular Congregations, or paro­chiall charges within the limits of your jurisdiction. But alas! there were not wanting of you, who did not onely wink at the wilful neg­lect of their inferiour brethren in this main point of Ministerial duty, but did countenance and savour such as were most peccant therein, judging them most averse from faction, who were least conscious of preaching to the people, and fuirest friends to the present go­vernment, who were loose enough (God knoweth) in respect both of their office and also of their con­versation: whence it came to passe, that very many who professed themselves for you in the time of triall, were ignorant and dissolute men, dishonourable to your party, and Indeed to Christian Religion, the which they did continually pro­fane by their words and works: so unsuteable is humane policy with Evangelicall simplicity, and un­successefull when it is used at any time to support and uphold the [Page 66]regiment thereof. And in stead of sending forth meet Labourers into the Lords harvest, fit Pastors into his flock, you dismissed those who were idle shepheards, loving to slumber, given to sleep, altogether like your selves, carelesse of the Lords heritage, either unwilling if able, or if willing unable, or neither willing nor able, rightly to divide the Word of Truth, giving them their portion in due season. As for those to whom God had given both ability and will to preach the Word, ye permitted them not the free use and exercise of their gifts: but forbade them to teach the people as often as they saw it convenient or necessary for their edification; and though yee did at first commend unto them the way of catechising the younger sort, as best beseeming their want of yeares and experience in the word of righteousnesse, allowing them some liberty & latitude here­in: yet afterward (I know not upon what grounds, or for what reason) ye so far limited and restrained the [Page 67]Minister in this pious and profitable practise, that ye did in a manner take away the key of Knowledg from the people, Luk. [...] 52. or make it uselesse for them so that they could not enter in thereby.

And herein remarkable is the judgement of the Almighty towards you, in that he hath made some of those unworthy members instru­mentall to your downfall, whom contrary to reason and conscience yee authorised for a work to which God never called them, promoted to that honour, of which they were uncapable, either for your own gain, or to gratifie your Officers and domestick servants, or your friends and favorites, or for other ends as bad as these, best known unto your selves; For who have more raised and maintained a party against you, then such as these? or have been more sub­servient to the ring-leaders of facti­on then they? or more diligently scattered abroad the seeds of schism, and opposition against government in the Church of Christ, of which they have seen plentifull increase, [Page 68]and have found successe of this their labour, if not above their desire, yet surely beyond their expectati­on, notwithstanding it be hard to say whether their indigency of parts, or want of subsistence was the greater, which no doubt at first made them so plyable as they were to popular will and humor.

But ye will reply, that the Ca­nons of the Church were not strict or straight enough to debar unwor­thy persons, especially in point of learning, from the Office of the Ministry; besides that you admitted none unto the work, but those who were commended unto you for their sufficiency and ability, in all respects, for this service by letters Testimoniall from the University, or from Ministers well reputed and reported of in the Diocese from whence they came, or where they lived, in former time. But who knew not, (and your selves more then any) how invalid and weake this testimony was, being now re­duced to a meer formality, by the custom and manners of the times, as [Page 69]corrupt in this particular practice as in any other whatsoever. Again, did [...]ye ever apply your selves to the Supreme Power of the Nation for the rectifying of these Canons, or at any time sought to reverse or alter them in your solemn Con­vocations? Whether ye did thus or no, I cannot well tell, but of this I am assured, that nothing was reformed afterward in your Ordinations, it being as free, and indifferent for all who came as ever. And supposing that those testi­monies might probably cary with them some right and credit, were ye therefore to forbear your own search into the parts and gifts of those men whom they did com­mend to your approbation? and not rather to enquire more nar­rowly into the Truth, and see how far the commendation did agree with the Person of whom it was made, or how well it did sute with his learning and life? Considering that the account hereof was chiefly to rest on you, when the generall Day of reckoning did come before [Page 70] chief Shepheard and Bishop of our souls. 1 Tim. 5.22.

The like excuse some frame for the grosse corruptions of your P [...]erogative Courts, for commuta­tions, unjust, partiall, and unrea­sonable censures of excommunica­tion, issuing forth from thence upon offenders, for unlawfull (to say no more) suspension of the meaner and poorer sort from the Ordinances of Christ Jesus, for non-payment, or rather disability of paying pecuniary mulcts and fees imposed on them, and without e­quity exacted of them by your profane and greedy Officers. They pretend the power of the Chancel­lour to be distinct and separate from that of the Bishop in many points of spirituall jurisdiction, and therefore exempt from it, or uncontroulable by it, however proving illegall and exorbitant in the proceedings thereof: whether use and custome had thus determi­ned of the matter or no, I am as yet to seek; but this I take for certain Truth, that the Chancellors power at the first was in every [Page 71]respect derived from the Bishop, and afterward wholly depended on his will, notwithstanding it is otherwise come to passe in follow­ing ages by the negligence or absence of the Bishop from the seat of his Diocese. And in case they had in process of time, thus in­croached upon the Episcopal Sea, it had been an easie matter for you the Bishops, to have reduced again, & confined them to their ancient le­gal bounds upon complaint thereof made unto the Prince, shewing the great necessity and common benefit of such a change, and also in your Synods, as occasion served, and so have freed the Church from this iniquity and oppression of men. And surely it may seem strange to any considerate person, that yee who did so much strain your au­thority for the introducing of new ceremonies into the Church of Christ, (savouring of superstition, and begetting jealousies in mens mindes of Popish innovations in­tended by you) without prudence or conscience, and used it so rigo­rously [Page 72]rously for the enforcing of the old upon many ill-affected to the obser­vation of them, absolutely requi­ring conformity to the Church Li­turgy in every point of al men (not­withstanding rebus sie stantibus & pro­fligata Disciplina, some forms thereof were not applyable to diverse per­sons) would not extend it to the ut­most measure for the ratifying of those great abuses which had by the insensible degrees crept in & corrup­ted the true primitive Discipline, that every transgressor might have bin censured, according to the desert and scandal of his crime, without re­spect had to his person or place in the Commonwealth, as it is in other reformed Churches of different go­vernment from this under which we live. But Court-employment, State-flattery & sinful complyances with great Persons, were the main lets, which hindred you from the due discharge of your Office both in Preaching the Word, and exer­cising the the Rod of Christ accor­ding to his minde and will, while ye thought in carnall reason such [Page 73]means as these most effectuall for the acquiring and retaining of your greatnesse, and despised those which the prudent simplicity of the Gos­pell did offer and commend unto you. Wherefore it is no wonder if vice did reign there, where flattery did abound, and that in the chiefe Ministers and messengers of Truth, if injustice and oppression did bear sway, where one and al were taught not what they should and ought to doe according to their duty and conscience towards God, but what they could or might doe by power without controule from man; If men were secure in their sins, where peace was proclaimed, and war to be denounced against them; where a profane compa­ny heard nothing for the most part decryed in the Pulpit, but faction, from which perchance they were alone free. And what could be expected from the common people but blinde ignorance, love of pleasures more then of God, greater regard of this world, then of the world to come, when ye [Page 74]their chief Leaders caused them to erre, not onely through your negligence, but also by your ex­ample, falling farre short of that integrity and holinesse, which was conspicuous in the actions and sufferings of those, who were not long before you resident in the same places of dignity and prehe­minence. For although they lived upon earth, they had their conver­sation in heaven, and shone as the stars of heaven for brightnesse, not onely in their life, but in their death also, which was precious in the sight of their Redeemer. As for you their successours, ye appeared in comparison of them but dim and earthy lights; and I would to God some of you had not proved false likewise and deceitfull to your brethren, whom ye perverted from the way of Truth and Peace by your own departing from it, doing quite contrary to what your selves taught and professed before the people, preaching contempt and hatred of the world to others, your selves continuing in the mean while fast [Page 75]friends of the world, exhorting them to become spirituall and as Angels, when ye were carnall your selves and walked as men, shewing them the way to heaven with hearts and eyes fixed on the earth. For who more immoderate in their eares for the things of this life then you? who more eager in the pursuit of riches and honour? more tenacious in withholding good from the owners thereof then your selves? who were more set upon the usuall course of in [...]iching above measure, and raising your families on high? If a dignity or office worth the ha­ving, sel within the compass of your Diocese, who was presently judged of you more worthy to possesse and manage it, then a son, or a nephew, or a kinsman, or an Allye? al­though they were many times alto­gether uncapable of the honor and trust to which ye preferred them in the house of God, either because they wanted ability of parts requi­site thereunto, or had not as yet attained to maturity of years, being not much past their nonage, as we [Page 76]have known some of them to be, or in all respects undeserving persons. And yet men of age and experience, eminent also for learning and piety, must stand unveiled before such as these, to receive directions and commands from them, to whom they were able and sit to give the same, who through the just judgement of the Almighty have been since as much and more scorned of the meanest and most abject of their inferiours, then they did now scorn others, every way their superiours, but in place onely. Now what was this in effect, but to honour your sons a­bove the Lord, as Eli did; while ye did thus prefer naturall affecti­on to spirituall duty, and the care for a child before the welfare of the Church? Satis vos vobis attendere & rei vestrae populi vox est, sat is vos strenue ditandis filiis, dotandis filiabus attendere, tam vero vos hac ex parte attentos esse ut haeredum magna vobis attentio, successorum exigua (& si quae exigua est, aliqua est) ut prae haeredum attentione, nulla sit successo­rum. [Page 77]Thus a Prophet of your own (Lancel. Andr. conc. ad cler.) and in this respect, much more a Prophet, that he forewarned you so long agoe of the present cala­mity which is now come upon you in these words. Enim ve o [...]nisi vos vobis hae parte caveatis; optimae Principis gratia, Proce um favor, Le­g [...]m terror diu vobis eavere non pote­r [...]nt. — Si doctrina ludibrium est, si vita scandalum, fortasse non momento uno, non ictu oculi, sed sensim tamen senefcet, evanescet, tendet ad interium Ordo vester, [...]. How far different the Apo­stles carriage in the work of the Ministry was from yours (whose successours notwithstanding ye were) let one speak or themal, and hear ye him. 1 Thes. 2.3, &c. Our exhortation was not of deceit, &c. not as pleasing men, &c. For neither at any time, vsed we flattering words, &c. nor of men, &c. But we were gentle, &c. so being affectionately, &c. wherefore God hath profaned the Princes of the sanctuary, (or, holy Princes) and have given Jacob to the curse, and [Page 78]Israel to reproaches. And what hee threatned of old is brought to pass this day upon you, that they who despise him shall be lightly esteemed. 1 Sam. 2.30. Hov. 4 6, 7. And because his people were destroyed for lack of knowledge, ye also rejected knowledge, the Lord hath rejected you, that ye should be no Priests to kim, seeing ye have forgotten the Law of your God, he also hath forgotten your chil­dren. As ye were increased, so ye sinned against him: therefore hath he changed your glory into shame.Iob 14.9.Who is wise, and he shall understand these things? prudent, and he shall know them? for the wayes of the Lord are right, and the just shall walk in them, but the transgressours shall fall therein.

To the inferiour Mini­sters of the Gospell.

HOw great in all likelyhood had the happinesse and glory of the Church been unto this day, and not the Churches onely, but yours also, had ye all spoken the same thing still as at the first, and that there had beene no divisions amongst you, 1 Cor. 1.10. but that ye had been perfectly joined together in the same minde, and in the same judgement, ac­cording to the Apostolicall precept, 1 Cor. 1.10. Mutually conspiring with one consent to promote the Truth and Peace of the Gospell, by the purity of doctrine and holi­nesse of example, preferring these to close worldly interests, and carnall ends of pride, vain-glory; strife, covetousnesse, and desire of preheminence above your brethren, [Page 80]yea what hopes might we yet con­ceive of peace and happinesse after our hot and bloudy contentions about that which hath not been hitherto fully determined what it is, and the wasting calamities of un­naturall war, were there a true affe­ction, with faithfull and univer sall endeavour in you towards the composure of your owne and of popular differences in judgement according to the minde and will of Christ Jesus? But alas! it is greatly to be feared, the breaches are so wide that it passeth humane industry or skill to make them up again, this being a worke of his wisdome, who knoweth all things, and of his power, who doth all things, as seemeth best to his godly will. For that which most hindereth this desired union doth still stand in the way; Name­ly, the unwearied practice of pow­erfull, subtile, and secret Agents to continue and enlarge your divi­sions, even to the utter confusion and desolation of the Church. And would to God your owne disaf­fection [Page 81]unto peace, errour from the Truth, and unequall conver­sation in respect of Evangelicall parenesse and perfection, did not too much further the hellish de­signes and attempts of these men. For doth not the same fire of di­stempered zeal still burn in the breasts, and flash sometimes in the mouths of those who did hereto­fore set all on a flame? is not your power rather restrained then your will reformed? and if there be a change, is it not because of your present condition, not from your inward disposition and affe­ction? Jude 11. to preserve the fruit of falsehood and the reward of unrigh­teousnesse, after which yee have gree­dily ran with Balaam, and I pray God ye perish not in the gainsaying of Core. Can you be so vaine as to imagin that the specious pretenses, and plausible excuses wherewith yee have smoothed the eares of men, to make way for their good con­ceit of your bad proceedings, will finde like acceptance with God the searcher of the heart? Surely [Page 82]your turning of things upside down shall be esteemed in his sight as the potters clay. Is. 29.16. with 15. Now such as these, as well as others, have risen of your own selves in the last and worst age of the world, speaking perverse things a­gainst the Doctrine, Discipline, government and Governours of the Church, to draw away Disciples after them, as it is Act. 20. hand­ling the word of Christ deceitfully; and forming their Doctrine not according to the impartiall rule of Truth, but after their own fancy, and as it might best suit with the present humour, and passion of the giddy multitude, preaching, or rather crying up one point of do­ctrine to the disparagement of a­nother, Faith to the vilifying of charity and good workes, of repen­tance and mortification, as though there was no necessity of these in order to salvation, because not concurring with Faith in the busi­nesse of justification: Insomuch as some have been traduced by their followers as Popishly affected for no other reason, but for that they [Page 83]did inculcate and presse upon the consciences of men in their homi­lies or Sermons the duties and workes of sanctification, as necessary in our Christian practice both in respect of Gods command and mans obedience due unto it, and also of the heavenly reward; notwith­standing nothing can be more con­sonant thenthis doctrine to the precepts of Christ Jesus. In like manner they limited the gracious Act of Divine Predestination, to those of their own sect or faction onely, as if they alone had been the truly called of God, the rest of men no better then castawayes; for some of their disciples, and those not weakly principled ac­cording to their fashion, have in our hearing accounted of others who did not adhere to their way, as of carnall, or at the best but meer civill and morall men, who were perchance partakers of com­mon grace, but aliens from that which they term Speciall, and is of a saving virtue. Neither have there been wanting those who have [Page 84]proceeded yet farther like the false Prophets of old, & false teachers among the people now under the Gospell foretold by the Apostle S. Peter, pri­vily bringing in damnable heresies,2 Pet. 2.1.even denying the Lord that bought them, & (as it is to be feared) bringing upon themselves swift destruction: the which because unfit to be mentioned, I shall passe by at the present, and the rather for that many have al­ready more then enough en­larged themselves upon this sub­ject.

As for the universality of Redempti­on, and liberty of humane will to ac­cept or to reject divine grace offer­ed to the choice thereof, with such like doctrines agreeable to these, or directly thwarting the same, not to be comprehended perchance by mans understanding, at least not to be clearly evidenced or proved unto either opposite party by any deductions of reason from the word of God, so far as to satisfie all ob­jections, and to reconcile all see­ming repugnances of controverted places, (the which both adversa­ries [Page 85]hold forth as their bestweapons whether for defence, or for offence in this fight) what fierce conten­tions and hot disputes, to say no more, have some raised about these, as if Salus ecclesiae did wholly de­pend upon them, and not rest up­on a sure foundation of evidence and truth; enlarging the power of mans will, or freedome thereof, to a morall capacity of admitting or resusing grace, tendred unto it according to its pleasure: while others did as much contract and limit it, or rather indeed utterly deny it this pretended liberty, as inconsistent with primigeniall cor­ruption and privation of originall righteousnesse, common to all who naturally descended from the loyns of our first Parents, and being in truth nothing lesse then a spirituall death of that living soul which God first breathed into mortall flesh; one part maintaining the di­vine decree concerning mans salva­tion or damnation to be absolute in God, the other to be conditi­onall in man, grounded upon pre­vision [Page 86]of faith and obedience in the elect, of unbelief and disobedience of the truth in those that are repro­bate, and from hence endeavouring to shake the others confidence and certainty of perseverance unto the end, the which they did apprehend that apply unto themselves from the immutability of Gods coun­sell, purpose, and will. In the mean while, what shiftings and fal­lacies have been used of both to hold their ground, and to evade or elude the force of the adversa­ries reason, insomuch as some have taught themselves and others to say in defence of the absolute de­cree, as just and equall in it self, contrary to the expresse word of Christ himself, Mat. 26.24. Mat. 26.24. that it is better to have a being though in endlosse torments under the wrath of the Almighty, then not to be at all: a meer speculative nicety of Metaphysicall heads, and too small a wyer whereon to hang the weight of such a contro­versie.

But what did the people gain [Page 87]by these mutuall combats and fie­ry skirmishes between their spiri­tuall leaders? They might hap­pily learn from them to discourse and argue amisse concerning mat­ters too high for them; to live well they could not, this being a businesse of action, not of contem­plation; of reall practise, not of verball dispute: whereas had they both laid aside these sublimated dif­ferences, or discussed them upon occasion with meeknesse and so­briety, spending their time and pains in teaching the people those truths of sacred Scripture which all are bound to know, all to be­leeve and obey upon necessity in order to salvation, both themselves and they who were instructed by them, had without all question received much more comfort and benefit, then they did, or have done, since these superlative my­steries or points of Theology first gave occasion to the doubtfull disputations, afterward agitated between the learned of both facti­ons.

Of a more inferiour nature, but not unlike consequence have your eager disputes, and furious con­testations been concerning the Church-worship, and outward ceremo­nies thereof: Some of you crying them up above measure and be­yond reason, in your Sermons to the people; others crying them down as much besides, and with­out reason when opportunity ser­ved their turn: and both negle­cting in the mean while the more weighty duties of your calling. By which omission and imprudence, ignorance and faction, secretly crept into the Church, saith and a good conscience became vile and of little or no esteem with men, while every one thought it reli­gion enough to be zealous for his own party, and quocun (que) modo, to honour and advance it, not con­sidering whether the way were warrantable or no, as it usually comes to passe in designs and acti­ons of this nature. And however some of you were much reputed of for your frequent and painfull [Page 89]diligence in the work of the Mi­nistry; yet what a pious Bishop of the first reformation said of Popish preachers in his time, that happy were the people if such preached seldome: the same may we say of you, unlesse ye had more aimed at peace and holinesse, then ye did in your ordinary and prolix ora­tions to the multitude.

And here we may in no wise passe by without observation, the strange levity and inconstancy, that I may not call it treachery see Ze­phan. 3.4., of ma­ny of you, who having just now as it were attested your approba­tion of the Churches Doctrine and Discipline, both by orall pro­fession, and also by manuall sub­scription, (yea, and some highly extolled the same in the con­gregation, as perfect and exact in every respect) presently (with­out the least account given to the world of this sudden and unexpe­cted change) condemned both, the one as erroneous in some points, the other as vain and superstitious; and what may seem yet more [Page 90]strange, became as in a moment vi­olent persecutors of their fellow Ministers, who out of conscience of their duty, kept their first faith, and adhered to their former prin­ciples. And yet these are the men who arrogate to themselves a grea­ter measure of knowledge with sanctity of life above the rest of their brethren, especially those of a different minde and judgement from them, concerning externall rites of divine worship, wherein they hypocritically and falsly com­plyed with them, till they had gotten power into their hands to do without controll contrary to what they protested and practised before. But the mercilesse cruel­ty, which they had shewn to their fellow labourers in Gods harvest, and their miserable fami­lies utterly impoverished, or (for ought they know or care) per­chance famished by reason of these bold unjust intruders into their lawfull possessions, if there were nothing else besides, doth suffici­ently declare (notwithstanding all [Page 91]their fair pretences and professions of holinesse) that they are in­wardly ravening wolves, Mat. 7.15. how ever they appear outwardly in sheeps elo­thing. This having been alwaies the garbe of false Prophets, by soft words and smooth carriage to con­ceal their falshood and wickednesse, the more easily to impose upon the ignorant and undiscerning people. The Lord reform them, that he may forgive them.

But although these men were so clamorous and loud in the Assem­bly against their adversaries, and maintained the fight with more then ordinary resolution, some of you were quiet enough, and in­deed more then enough; I mean those silent, yet not silenc't ministers, whose character we finde, Isai. Isai. 56.10, 11. 56.10, 11. For as in other respects there mentioned, they were like unto those watchmen condemned by the Prophet: so in this as well as in any, that they all looked to their own way, every one for his gain from his quarter, and for the same end many times as they did, ex­pressed [Page 92]vers. 12. They cared not for the flock; so they might cloath themselves with the fleece, every Benefice they had, was unto them a fine cura, for they carelesly de­serted their congregations, and ei­ther committed the oversight of them to men altogether unskilfull and unable to instruct them; or if they lighted by chance upon men more sufficient and fit for this work, who also made conscience of doing their duty, and discharging their office according to that power wherewith God had enabled them, labour they might, but scarce eat for their pains; so little encou­ragement were they to expect from from these hard taskmasters, who did binde heavie burdens and grievous to be born, Mat. 23.4.and lay them on the poor Cu­rates shoulders, but they themselves would not move them with one of their fingers. And yet not a few of them were ingenious men, and eminent for learning, that we may well wonder, how they do so much for­get their own education, and so little commiserate and regard men [Page 93]of the same habit and profession with themselves: but chiefly that they did so much despise God from whom they received their office and trust, and for which they were so straitly accountable to him at the last day. For could they think it reasonable, or in any re­spect warrantable from his Word, that he who took not upon him the care of one Parish or Church, should receive the revenues of two, or more perchance upon occasion, and these far distant each from other? or if never so near adjoy­ning, seldome visited by the owner, and far removed from his thought and solicitude for their souls? But the wisest men are not alwaies the best, neither is learning the mother of grace at any time, and many times destitute of this blessed corupanion: wherefore God hath justly cast you forth of his inhe­ritance with contempt and scorne from your enemies, and turned it to others, while divine chastisements are upon you for your ancient sloth, formerly abused wealth and [Page 94]plenty, and other high offences against his sacred Majesty. And oh that ye were as sensible of your sins as ye are of your unish­ments. Yea much more grieved for the miscarriage of your life and abuse of your calling, then for the losse of your estates, for that I am sure doth more concern you then this; and thus to resent your errours is to gain by your losse, and to bone it by your pain.

I have but a word more to speak unto you, and I shall conclude. It is concerning your lives: The which I would to God were not so well observed and known of the people to your prejudice and dis­honour, as generally they are throughout the whole land; for then should I with reverence to your calling, gladly passe by your failings in silence: But the dimnesse of light cannot be concealed, Mat. 5.14. and a city that is set on an hill cannot be hid. Ye every where complain, and not without cause, that scorn and re­proach are cast upon you by the basest of the people, that men de­tain [Page 95]your right from you con­trary to Law and conscience. But consider with your selves whether ye have not excessively deserved this usage from them at the hands of God. For what do they yet see, or have seen heretofore in ma­ny of you worthy of imitation or honour? Have ye lived after the pattern of your own doctrine, and not rather destroyed by your ex­ample, what ye built up by your teaching? For ye who preached holy contempt of the world unto others, were your selves lovers of the world ye who exhorted others to self-deniall, and obedience of the Gospell, did your selves lead lives unbeseeming the Gospell of Christ Jesus; ye that were above others in respect of your office and place in the Church of God, did ost times live beneath the meanest of them, who were committed to your charge, being infamous for your pride of lise, lightnesse and loos­nesse of behaviour, excesse of wine and strong drink, and for other crimes dishonourable in the life [Page 96]of the meanest person professing the Gospell, much more in the con­versation of a Pastour. Now what in all probability could be expe­cted from these courses, but that the people would at length enter­tain a low opinion of your selves and calling, yea, and of Religion it self? as we see it come to passe this day. Forasmuch as they live after your example, and make no account of your precept, be it ne­ver so well grounded on the word of truth, or powerfully laid home to their conscience by the passion and eloquence of the speaker: so little regard have men for the most part to the words of their spiritual leaders, and so much to their works, especially, when agreeing with that carnall disposition or corruption, which is predominant in the mindes of the major and worst sort of the world. Although not only the leaders of the people which cause them to erre, Isa. 9.16. but they also that are led of them, shall certainly be destroyed in the end.

These things I write not to shame you, but as my beloved bre­thren I warn you, not as an in­structer, but as a follow-disciple with you of that one and only Ma­ster Christ Jesus; And, witnesse the common Father of us all, in meeknesse and sincerity of love. Accept therefore I pray you, my plain, but wholsome counsell, sea­sonable, though rude advice, af­fectionate, though not affected ac­cording to the fashion of the times. Be henceforth pure and uncorrupt in your doctrine, speaking not what humane passion may suggest unto you, but what ye have lear­ned from the word of truth: not crying down the Law (as the man­ner of some is) under pretence of advancing the Gospell, as though the Law were against the Pro­mises of God, and not rather sub­servient to them, Gal 3.21. but discreetly handling both accordingly as ye meet either with proud and obsti­nate, or with humble and broken hearted sinners, that the gate of mercy may not seem shut up to­wards [Page 98]these, nor a way laid open for Libertinisme to them. Do the work of the Lord neither deceit­fully nor negligently, be unbla­mable in your life, austere and grave in your conversation, just and peaceable in your actions and dealings with men, peace-makers and peace-keepers, moderate and abstemious in the use of bodily re­freshments, not addicted to plea­sures, liberall and charitable in ministring to the necessities of the Saints where ability is present; not covetous or greedy after this worlds good, when it is wanting, much lesse when it doth abound. Be as far eminent above the vul­gar sort for holinesse of life, as ye are already for dignity of place in the House of God. Be admoni­shed and reclaimed from your sins by past and present sufferings, lest a worse thing come unto you, and iniquity prove your ruine. In a word, so live for the time to come, as it behoveth those who are now, if ever, 1 Cor. 4.9. made a spectacle to the world, and to Angels, and to men; that they [Page 99]whose eyes are upon you, may no longer think the profession of Christ to consist in a meer forma­lity or bare shew of holinesse with­out the substance thereof, but judge it (as it is indeed) a matter of greatest difficulty and nearest concernment to themselves of any thing in the world; That the reproach which is cast upon you may cease and turn to your ad­verfaries; that ye may be blessed in the work whereunto the Lord hath called you, not in respect of others only, but of your selves also; and not complain as one of your bre­thren not many years agoe did un­to his servant at his death, who representing to his master at his earnest request for comfort from him in the midst of despair, the same consolations, which accor­ding to his office he usually mini­stred to others in his life time, that had been in the same conditi­on with himself now ready to breath out the last: the poor dis­consolate man replyed, that he well remembred what was sugge­sted [Page 100]to his minde. But alas! saith he, I did not my self then be­leeve those things to be true which I preached unto others, and there­fore cannot now finde any com­fort in them, when I most stand in need thereof. Finally, my brethren, whatsoever things are true, Phil. 4.8.whatsoever things are honest (or venerable) what­soever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any vertue, and if there be any praise,Rom 15.5, 6.think on these things. Now the God of patience and consolation, grant you to be like minded one towards ano­ther according to Christ Jesus; That ye may with one minde and one mouth glori­fie God, even the father of our Lord Je­sus Christ. To him be glory, Amen.

To the Nobility and Gentry.

I Shall not divide you in my reproof and counsell, however the Law and custome of your na­tion hath made a wide difference between you, forasmuch as ye both are the Nobility of the land, though with great inequality of power, place, and honour in the Common-wealth, especially in former times. But the similitude, or rather parity of your sins hath brought you into a farre nearer distance one from the other, or in­deed made you one and the same for guilt and crime, both in the sight of God, and before men. Wherefore I also shall addresse my speech unto you, as to one rank and order of men in the State, yet not as a flattering Chaplain, or domestick servitour of your great­nesse, [Page 102]who wait at your tables, whom necessity, or hope of bene­fit from you, or else some other by-interest have taught seemingly at least to admire your persons, and to praise you in every thing ye speak or do, how mean soever it be, and many times worthy of sharpest reproof: but as a true and faithfull friend, who have no de­pendence on your favour, and fear not your frown, commend that truth unto you without partiali­ty or dissimulation, which doth more concern you then the free enjoyment of your large possessions, were the compasse and extent of them according to your desire, much more vast then now it is. Neither do I assume unto my self this liberty, because of your pre­sent low condition. This I pity and bewail, being my self perchance by a long series anciently descen­ded from the best of you, howe­ver now a mean and obscure per­son, but with due respect of love and reverence to your selves and families. Ye are or should be very [Page 103]eminent in the body politick, and far above the other members, as in dignity of place, so likewise of desert: But alas, with grief and shame I mention it, many, that I may not say the most part of you, have not been so high above them in respect of your birth, and exter­nall honour annexed thereunto, as ye have been beneath them for reall inward worth of goodnesse and vertue, by which alone ye can approve your selves unto God, and become truly honourable in the judgement of men. Ye may happily much pride your selves in the antiquity and splendor of your families heretofore, in the valour and exploits of your pro­genitors: but do these tend to your glory, and not rather to your infamy and reproach, who have so far degenerated from your ancesters, that ye retain nothing of them now, but their name with the outward badges or ensigns of their gentility; besides the sins and vices of their persons, which partly plea­sure, partly profit, and partly ambi­tion, [Page 104]have made as hereditary to your houses, as the lands which ye do possesse. And are not these so many spots of your nobility, as well as of your Christian professi­on? I mean your sacriledge, con­tempt of religion and of the reli­gious, open profanenesse, and scoffing both at the simplicity of godlinesse, and at the iniquity of sin, swearing, pride of life, vo­luptuousnesse, excesse of riot, unsatiate lust, oppression of your olients, boundlesse covetousnesse, with others of the like nature, the which I shall not stir at this time. For how many servants and mes­sengers of the Lord, have with their whole families been reduced by your means to worse extremities then I am willing to expresse, and could obtain no relief from you, without base flattery, and unfaith­full compliance with your lewd and sinfull courses of life? a thing every way dishonourable to the calling of a Minister, so near ap­proaching unto God himself as this doth. In the mean while [Page 105]what use ye made of the Lords portion forced from the right owner thereof, is sufficiently known to the world. For did ye not like those Amos 6.4, Amos 6.4. &c. lie upon beds of Ivory, or of such choice and precious matter as this, and stretch your selves upon your couches (or abound with superfluities) and eat the lambs out of the flock, and the calves out of the midst of the stall? Did ye not chant to the sound of the violl, drink wine out of bouls, and were not at all grieved for the afflictions of Joseph? And all this sometimes, of the most part upon the Churches patrimony? Besides this, which is as bad, yea much worse; how many poor souls, by this with­holding of good from the owners thereof, have perished in the land through famine and thirst, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord, which have been either al­together destitute of a teaching priest, or committed to the charge of one as ignorant as themselves, to save your purses though with [Page 106]the losse of their most precious souls, the guilt of which will one day lie more heavie upon your conscience, then thought is now able to conceive, much lesse tongue to expresse. And although the large and ample revenue; that some of you enjoyed over and above the lot of Christ, might well have prompted to you a better minde towards his worship and the Ministers thereof: yet neither this consideration, nor the improsperity of your families, with those strange remarkable judgements observed by many from the Almighty upon your houses, have been in the least measure prevalent with you for repentance and restitution of what ye have thus gotten or detained from his Church unto this pre­sent day. Neither will prescription or time bear you out in this matter: for Nullum tempus occurrit Regum Regi; and if the King had this prerogative in times past, much more doth it belong to God for ever.

As for your profanenesse and contempt of Divine Worship, be­sides the apparent and notorious wickednesse of your lives, your coniving at sin, in places of autho­rity and publique Trust, or indeed (secret at least) maintaining and incouraging thereof in the more loose and vicious sort of people, at the best, but weak and faint oppo­sition made by you against it, (And in truth with what face could ye punish or controule those enor­mities in other men, whereof your selves were more guilty then they in your own conscience?) Besides these I say, let your irreverent and irreligious carriage in the Church of God at the time of solemn ser­vice on his day attest the truth of this charge, the which generally was far more vain and light, then did become Saints at any time, especi­ally in the more immediate presence of the most holy, and indeed then that, which your selves would expect from your servants, or in­seriours in your private houses, or can with patience endure from [Page 108]them. For what whispering, smiling, want on passages of gesture, discourse, and other not sit to be named, did fill up the measure of that houre (and of your owne iniquity) which the Minister did bestow on praying and preaching of the Word? whereas if ye at any time came into the Congregation, your poore Tenants must intermit their devotions, and stand up to honour you, though with the dishonour of their Maker: a respect not to be required of any at such a time as this, no nor to be received from any if offered, or admitted by any person how great soever, because displeasing unto him, who is a God jealous of his honor, and will not give his glory to another. Now had it not been much better for you in respect of your owne soules, the which ye did so foully stain by this ungodly behaviour, and of the soules of your brethren, whom ye did offend and grieve, or corrupt by your lewd example, and lesse hatefull to the Lord, not to have been present at all at his [Page 109]Ordinances, then thus grossely to profane them? But this impious presumption and over daring boldnesse of sinning and provoking your Redeemer to his Face, ye took to be the priviledge of your birth and place, and therefore other men were more cautious and sparing herein then your selves, or made more conscience then you, of what they did at such a time, and in such a place as this is.

It may seeme incredible what I have been informed of a Peere of the Realm, and yet I cannot dis­trust the truth thereof, both for the Relatours sake, and for the relation which is common in and about that place where he lately lived. Hee used every Lords Day, when he went with his Family to the Church, to have his Mastive goe before him, with a Marmoset, or some such creature near of kin to this, upon the Dogs back; a strange Pageant for such a solemni­ty, what his end and aim at was in this I shall forbear to censure, be­cause [Page 110]he hath already stood or fallen to his own master. Rom. 14.4.

Now touching your unnecessary, rash, frequent and many times false swearing, by the terrible and fear­full name of the great God of Heaven and Earth, and by his e­ternall Son Jesus Christ, equall to himself in Majesty and Power (whose bloud and wounds, pas­sion, parts and properties were seldome or never mentioned by you, but in this sinfull way of profanation) and your usuall imprecations of his wrath upon your soules, where no just occasion I am sure, if any at all, were of­fered of so deep asseverations and protestations against your selves before the faithfull witnesse, and impartiall Judge of all hearts: what can we say of it, but that it was the Gentlemans ordinary Rhetorick, the common grace of his speech, and the supposed Ornament of his discourse; Oathes being with him pigmenta orationis, wherein he did much glory, and whereof he did make speciall use (though bad [Page 111]enough God knoweth) when mat­ter of dispute, or elocution did fail him, although he might well consider how that which is highly esteemed among men, is abomination in the sight of God. Luk. 15.16. And oh the per­nicious influence of evill example, from superiours upon the inferior sort! how generall hath this con­tagion been in the land? how far hath this canker overspread the body of this Nation? Derived (as we have just cause to imagine) from you as from the fountain, and so by your dependants and follow­ers, as by so many corrupt chan­nels, conveyed to the rest of the people. Insomuch as many at this time, account no more of this needless, but great transgression of the Divine Law, then they doe of any idle word, which proceedeth out of their mouths without thought or premeditation of what they were to speak.

And here I should take occasion next to reprove you for your pride; I mean that which doth manifest it self to the world by outward [Page 112]garb and fashion of the times: but that I have just cause to beleeve, at least am willing to hope of many of you, that the grievous and sad calamities, which by the just hand of God have fallen upon your estates and families in these dysa­strous times of war, have in some measure humbled and abased your spirits, and taken off from the vanity and lightnesse both of your behaviour and apparell: so much is sorrow better then laughter, Eccles. 7.3.for by the sadnesse of the countenance the heart is made better. And yet alas, not a few of your degree even to this day, are so far from being truely sensible of their sufferings, that they seem to be more hardned in their pride at this present then before, and waxe more wanton against the Lord, since his hand hath been upon them for triall and correction, then in former times, like those of whom we read Isa. 9.9, 10. The Lord pardon and reclaim them from the error of their wayes.

And now I shall proceed to speak [Page 113]of your Epicurean or voluptuous manner of living, together with your riot and excesse, because of their near affinity. First then, if nothing else could be laid to your charge, then a continuall prose­cution of enterchangeable plea­sures, or endevour without cea­sing to gratifie sinful concupiscence with whatsoever it desireth, or lusteth after, were not this enough to condemn you before the just tribunall of your Maker? For did he who came to redeem you ever lead such a life as this upon the earth? or commend it to his Disciples and followers? no sure­ly. For mourning, mortification, self-denyall, taking up, and bearing the crosse, or patient en­during of reproaches and persecu­tions, (ever attending on the sincere and zealous profession of the Gospell) tender compassion toward our brethren in misery, with present relief of their ne­cessities according to our power and ability. In a word, contempt of this present world, and abhor­rency [Page 114]from the enticing pleasures thereof, are the subject matter of all his Sermons, the pith of his Doctrine, the marrow of his Divi­nity. And doe ye still think that a paradise of earthly pleasures is the way to an heavenly paradise of comfort and delight? or that an heaven of carnall happinesse here may in likelyhood be a passage unto an heaven of spirituall and eternall felicity hereafter? The Israelites of old could not arrive to the land of Canaan, but by the long and dangerous way through the Wildernesse; and the Gospell which doth promise us a Kingdome in the world to come, doth withall assure us, Act. 14.22. that wee must through much tribulation enter in to the Kingdome of God. And ye hope, or rather dream of a Canaan in the way, and another at the journeys end; ye would fain wear the Crown, and yet not bear the Crosse; obtain the victory, and never enter into the battail, rejoice in the triumph, and not sweat in the fight. But oh consider I pray [Page 115]you, and lay to heart that curse of your confidence Luk. 16.25., and what hath often founded in your eares, but never as yet entred into your hearts, ye especially who every day glut your selves with the choicest dainties which the Sea or land can afford, feeding your selves without fear, Jude. drinking without measure or restraint, ye who are mighty to drink wine, Isa. 5.22.and men of strength to mingle strong drink, Hab. 2.15. ye that give your neighbour drinke and put your bottle to him, and make him drunken also, that ye may looke on their nakednesse. Behold your sins in the truest glasse, and trem­ble to think on the curses which attend them, that ye may not henceforth drink in foolish ima­gination the health of others to the reall perdition of your own soules, that your tables may be no longer covered with vomit, lest the banquet of them that siretch themselves be removed; Amos 6.7. Lest the cup of the Lords right hand be turned unto you, Hab. 2.17.and shamefull spewing be on your glory. And indeed the [Page 116]Lord hath already brought to passe what he hath threatned to doe in many of your habitations, where we may finde no small di­minution of that luxuriant plenty and aboundance which ye formerly had, but abused to the dishonour of him who gave it, partly through your riot and excesse, whereby ye have viciously and shamefully wa­sted those godly estates, which the industrious care and travail of your forefathers transmitted unto you their unworthy progenie, and sometimes purchased for themselves and you at much a dearer rate, even with the desperate adventure and hazard of their precious lives, or through the iniquity of the present times, whereby God hath already in a very great measure scourged you for the superfluity of naughtinesse, the which he saw in you, and will yet punish you more even to utter extirpation, if ye doe not timely meet him in the way of his judgements, and make your peace with him, by the hum­ble acknowledgement of your sins [Page 117]and speedy turning from them unto him, who smiteth you for this cause, that ye may repent and be healed.

To this wee may adde, your wantonnesse or unlawfull lust, the true and proper daughter of riot and excesse. In which how far ye have transgressed within the com­passe of a few years past, let your owne actions and behaviour visible enough God knoweth, and mani­fest in this particular witnesse a­gainst you, besides the testimony of your own conscience; Are not your meetings at the Park and Garden by the great City knowne to all the world? To omit your mixed and loose Dancings, Table-communications, Cup-discourse, and such like, what meaneth I pray you the effeminate delicacy, attire and garb of the masculine sex? The fashion, dresse, gate, painting and patches of the Female? Doth not the shew of their countenance testifie against them? although the men also have of late been so vain as to borrow this uncivill fashion [Page 118]from the women, I mean the wear­ing of patches on their faces, which are indeed but so many blemishes to the reputation of both, and markes of dishonesty, not (as they take them to be) garnishing spots of comelinesse and beauty. And yet with how great care and ex­pence are some of these procured for you? I am ashamed to menti­on what hath hath been reported to me for a certainty concerning this thing. Oh strange and un­heard of luxury to those who are gone before us! how many empty howels might charity refresh, how many naked bodies clothe with this waste and altogether needlesse cost? As for your Ladies former Ball-conventicles, wherewith they have been publiquely upbraided on the Theatre, and your famed com­positions in secret with the lasci­vious Courts, for liberty and allowance in lust, with your un­sonable banquettings, and novel irritations invented or used by you for this unclean purpose, let them never be remembred any more, or [Page 119]made known to those who shall come after; neither list I to stir any farther in this puddle or sink of corruption. I shall not speak much of your oppressing and rack­ing your poor Tenants, occasioned, no doubt, many times as well by your luxury and costly manner of living, as by your covetousnesse and immoderate desire of enlar­ging your possessions: Forasmuch as that doth often cast you upon those necessities which ye cannot relieve but by this unjust way whereunto ye have compelled your selves by your foregoing sin. Now as ye have by this means generally lost the good opinion and affe­ction of the people, (according to late and sorrowfull experience thereof towards your persons and proceedings) so have ye highly provoked the wrath of God against your selves and families, and as much, if not more, by your unsati­ate covetousnesse; whereby many of you indeed (and who not in desire?) join house to house, Isai. 5.8.lay field to field, till there be no place, that ye [Page 120]may be planted alone in the midst of the earth: Not fearing nor minding the curse of the Almighty, which he hath denounced against you in the next v. by the Prophet, notwith­standing it hath already entred into many of your habitations, for of a truth, even to this day many houses are de­solate, and though great and fair, without inhabitant. But to what purpose is all this care and much adoe? Surely, to make your families great & mighty upon the earth, to leave your chil­dren vast inheritances of land, and treasure which knows no bottome. But oh that ye could have a pro­spect now in your life of two or three generations to come, would you not then condemn your pre­sent folly, and perceive a great deal of improvidence in this your provi­dence and solicitous care for them? for then might you see according to the common course of the world, one descended from you prodi­gally spending that substance which your diligence and paines thriftily got for him; another de­sperately running himself out of [Page 121]all through carelesnesse and dis­solutenesse of living; and now become more miserable in his want, then the poorest man that breaths, because of that plenty and prospe­rity which he injoyed in times past; a third made a prey to them who are more potent and powerfull then himself, for the rich patrimony which ye have les [...] him, and in the same day perchance discharged from his estate and life together. But which is most consi­derable in it self, though least of all thought upon by you, their wealth through the secret yet just judgement of the Almighty for your unjust acquiring thereof, like their table, is made a spirituall snare, Rom 11 9.and a trap, and a stumbling block, and a recompence unto them; for nothing is more pernicious to the soul then outward prosperity in this world, without grace to use it aright. And yet notwithstanding this, your in­ward thought is, that your houses shall continue for ever, and your dwelling places to all generations, ye call your lands after your own names, neverthe­lesse [Page 122]man being in honour abideth not,Psa. 49 11.12 13.he is like the beasts that perish. This your way is your folly, yet your posterity approve your sayings. And I pray God that may not be your own por­tion, which the Prophet foretelleth should be theirs of whom he speak­eth, v. 14. v. 14. after ye are gone from hence and be no more seen.

I have but one word of reproof more, and I am sure it will be unexpected of you, the Lord grant that it be not unwelcome also; It is concerning your Domestick Chaplaines, whom partly your own pride, partly the evill custome of the Times hath taught you to entertain in no better fashion, then as honorary servants in your houses; whereby the worthy cal­ling of the Ministry is much deba­sed from the dignity thereof, and no small contempt drawn upon it from the vulgar sort of people, especially those that depend upon your greatnesse, which are very many. For this is far from re­ceiving a Prophet in the name of a Prophet, or the Messenger of Christ [Page 123]with that honour which is due to Christ, to place him in the rank of those who continually expect your commands, and are at your devotion. Besides this, it is a great shame, that men of ingenuous education, sometimes not inferior to your selves in birth, and scarce ever not above you in respect of intellectuall parts, and indowments of the soul, should neverthelesse be constrained to stand as servi­tors at your tables, or to sit in the meanest place belonging there­unto, scarse daring to peep or mutter without a brow-check or controul from their fastidious pa­trons; and all this to serve your state, to which also their praying, preaching, and other acts of their Ministeriall Office must submit both for the maner, extent, and other circumstances pertaining to the action, or else there is no long abode for them with you. To omit the many scoffes, verball and reall indignities they are fain oft­times to put up with patience not onely at the hands of children, [Page 124]but of servants also for quietnesse sake, if not rather for their pre­sent necessity, unlesse they purchase respect from them with a good part of that stipend, which they receive from you. Insomuch as one not unaptly (as the case stands now) termed a Chaplain in a No­blemans house, a black serving­man. Wherefore God hath justly given you up unto contempt and reproach, so that the vilest of men are become Lords over you, be­cause ye have thought light of his Worship, and the Ministers thereof, and have made both it and them contemptible in the sight of others by your example.

Humble your selves therefore under the mighty hand of God, 1 Pet. 5.6.that hee may exalt you in due time. Jac. 4.9.Be afflicted, and mourn, and weep, for the sins of your Fathers the which ye doe inherit as well as their lands, for your own personall sins which are great and many, for the sins of your families, for the sins of the people, which they have been bold to commit through your conni­vance, [Page 125]or after your pattern, for all, but chiefly and above all for your glorying in sin, which is your shame, and the reproach of your Maker, the height of impiety and deepest stain of sinfull guilt. And learn henceforth to honour that Religion which ye have hi­therto despised, to be zealous for the truth of God, to reverence and support the Ministry of Christ, to call the Sabbath a delight, Isa 58.13, 14.the holy of the Lord honourable, that ye may delight your selves in the Lord, and he may cause you to ride upon the high places of the earth; To countenance and encourage all that live accor­ding to the Gospell, and not prefer vain and scurrilous persons before them. Esteeme not of men (as your custome is) more by their outward garb and apparell, then by their inward worth, but respect them in the first place for this, and shew it by your carriage to­ward them. There is a sort of men in the world, who for pride, or upon pretence of noble birth; though of decayed families, or in [Page 126]a remote distance from those that are flourishing, follow your mode and fashion, the which are the most foolish, dishonest, and many times the poorest as well in purse as in conditions, that are in the Nation; doe not favour or uphold them in their courses, lest they prove mischievous to your selves and others. Banish far from you all flattering Parasites, and those whom yee liberally feed with your meat, because they feed you with the corrupt air of their vain dis­course, or of their false slanderous reports: Be carefull to maintaine and execute justice impartially, where you have authority: Bee moderate and abstemious in your pleasures, use them as condiments of study and labour, as refreshments of life, not make them the business and end thereof. For is it not a foul shame for a Gentleman or Noble Person, while he is yet a­live, to be so buried in pleasure, and sloth, as to deserve an Hie situs est? and yet as the Apostle teacheth us, 1 Tim. 5.6. Such a one that li­veth [Page 127]in pleasure is dead while he liveth. And when he is dead, no better Epi­taph upon his monument, then, Fu­it, non vixit. Be industrious there­fore and active in your life, that ye may be honourable while ye live, and also after death. Let your communication be without the impiety of swearing, and impu­rity of lust Be humble in your carri­age towards all men, remembring the common originall of all, and the grace of God free for all. Bee good to your Tenants as those who labour for your pleasure, sweat for your repose, and dayly disquiet themselves for your ease. Let them not be slaves to you, that you may become more servile slaves to your own lusts. Bee bountifull to the poor and given to hospitality See 1 Pet. 4.9, 10., desiring rather charitably to improve that aboun­dance which ye have, then co­vetously to get that which ye have not, and need not to have. Be­ware of idlenesse and vacancy of employment to prevent sin, to e­scape judgement; For can you [Page 128]think it reasonable with men, much lesse with God, that all should labour for you, and ye a­lone be idle? The Minister in his study at his Book, the husband­man in the field at his plough, the tradesman or Artificer in his shop? especially, while ye defraud the first of his Tithes, oppresse the other in his vent, and despise the last for the meannesse of his cal­ling? Mat. 20. Did any receive the Lords penny, who did not at all labour in his Vineyard? much lesse may they ex­pect it, who in stead of working therein lay it wast or gather the grapes thereof. Mat. 22. Give therefore un­to God the things that are Gods. For, if ye have not been faithfull in that which is another mans, Luk. 16. who shall give you that which is your own? Lastly, provide your selves of able and pious Chaplains, and respect them according to their Office and worth; Give them liberty to admonish you of your duty both in publique and in private, to re­prove you with freedome, when you speak or doe amisse, use them [Page 129]for the good of your souls, for the vertuous and godly education of your children, for the instructi­on of your Families in what they ought to know and doe: not for the pride or state of your persons, nor yet to gratifie your spirituall ease and sloth. For we are all par­tiall judges of our selves, and there­fore need the continuall censure of other men, who are for the most part diligent enough to discharge their duty and conscience in this particular, where they know they may be bold without offence. As for those who think themselves too good to doe God service, them will he count not good enough to receive his reward. Thus shall God establish you upon the earth, and your children after you, make you truly happy in your life, blessed in your death, and after death blessed for evermore, Amen.

To the expulsed Mem­bers of the Ʋniversi­ty, and to those now abiding therein. 1. To the expulsed Mem­bers.

I Doe not undertake to reprove or admonish you as one more knowing then your selves, far be this arrogancy and self-conceit from me: but as a friendly Re­membrancer unto you of what ye already know, but minde not, and therefore know not as ye ought. I speak as unto men corrupted in judgement, and blinded with pas­sion, whereby ye are unable to see the light that shines about you, like the Athenians of whom Tully giveth this testimony, Cat. Maj. Athenienses [Page 131]seire quae recta essent, sed facere nolle, or like them in the Gospell, Mat. 23.3. which did say and do not: your light of knowledge resembling that, which men carry with them in a dark lan [...]horn, when it is upon occa­sion turned from them, which ser­ved only to enlighten others, so that while they did, or at least might have walked in your light, your selves went stumbling in the dark. Your lines (through the mer­cifull Providence of the Almighty) were faln unto you in pleasant places, Psal. 16.6.yea you had a goodly heritage, as it is Ps. 16.6. But ye soon forgot his great good­nesse towards you, and turned the same into wantonnesse. Therefore did his wrath wax hot against you, and his hand is heavie upon you, as it is this day. And though he gave you timely warning before of the approaching evill, ye were not admonished thereby, that ye might repent, and so meet the Lord in his judgements for reconciliation and peace. But idlenesse and ful­nesse of bread, excesse of wine and of strong drink, profanenesse and [Page 132]dissolute living, publick and private faction with emulation and strife, perjury and corruption, with such like practises filled up the measure of your sins before God, untill the time of judgement and recompense was fully come. For how many of you thought an University life to consist in vacancy from all employment, even that of the minde as well as that of the body, and in the pleasure of recreation and sport, to say no worse, abstracted from study and contemplation? I am ashamed to mention, and would to God it were in my power to conceal the sloth and Epicu­risme of others, who divided their whole life to those naturall actions of eating, drinking, and sleeping, as naturall brute beasts made to be taken and destroyed: 2 Pet. 2 12.Corrupting themselves in those things which they knew after their manner; Jude 10. being so many spots and reproaches of learning, and not of Christian only, but of humane society also. These were the men that scoffed on their Ale and Wine benches, at the painfull industry [Page 133]of their fellow Members, as if it had been a sin, at least a shame to be studious, arrogating in the mean while to themselves (that of which God knowes they were not guilty) eminency of parts above their di­ligent brethren, for which they would be beholding to nature only, and to their sottish company. But enough and too much of these.

As for faction, how closely did it lurk every where in the Col­ledges? And yet how openly did it declare and publish it self in the University? The Arminian against the Calvinian, & the Calvinian against the Arminian, declaiming publickly upon all occasions in the pulpit, and as [...]ar as the reverence of the place would give leave, odiously exagi­ta [...]ing the positions and tenents one of another; and in the Schools fiercely bandying each against his adversary, and all striving for mastery, not for truth. In the mean while what libellous defamations were secretly composed and sub­tilly spread abroad, sometimes by this, and other whiles by that party, [Page 134]tending to the infamy and disgrace both of the cause and of the persons that maintained the same. As for the Arminian faction, it was undoubted­ly upheld and encouraged by the superiour power, though under pretence of silencing both, as it did appear by an injunction from supreme Authority inhibiting these disputes and contentions which had so much disquieted the peace of this grand seminary of the Church. But the partiality that was ever shewn towards them which did transgresse on the higher ground, the countenance and favour with preferment cast upon them by those who sate at the stern, together with the rigour and severity used in censuring the opposite delin­quent party, gave sufficient evi­dence to the world what their mea­ning was, who imposed cessation and silence upon the pens and tongues of these eager and bitter adversaries. For notwithstanding this specious prohibition, that party which did most pretend to obedience, did say and do as before, [Page 135]without check or controll from their superiours; knowing full well what their minde was con­cerning this thing, and finding by experience oft-times, that it did smooth a by-way for them to the end of their ambitious desires. And here it seemeth strange to me, that they who did recede from their former principles & grounds of doctrine to joyn with the Ar­minian faction, became for the most part more loose in their life, and dissolute in their manners then before; confuting and destroying their newly received opinion of free will by the licentious courses of their conversation, which they did assert by argument and dis­course of reason against them which did oppose the same, like men destitute of that grace, the which they endeavoured to wea­ken in the force and operation thereof upon the soul of a sinner. And some we have known in times past most zealous advocates for the Arminian doctrine, since quite fallen away from the reformed Church [Page 136]to the superstition and idolatry of Rome, being perchance the more easily induced thereunto by the progresse which they had made in the way before: the causes and motives whereof, one at least hath divulged to the world for the justifying of his Apostasie; as for his intentions, these are known to God only and to his own consci­ence, to whom we leave him. For it was a wonder to hear what virulent speeches were uttered by men of this stamp, against the first reformers of the Church: Perfecto odio odi Calvinum, was reported to be the expression of one famed for other parts as well as for those of learning among you. But I had rather omit then recite: passages of this nature for divers reasons, not to be mentioned at this present time.

As for the other faction, their late proceedings have given in sufficient evidence against them of their treachery and falshood, and represented a full, but foul cha­racter of their persons to all wise [Page 137]and discerning men, however ma­ny through ignorance, or affection, or self-interest entertain an ho­nourable conceit of their way and actions unto this day. And now we shall proceed to the considera­tion of your perjury, an Acade­micall surely (if any other) sin, which though an offence of high nature before God, was common with the major part of your society, that I may not say generally slighted by all because of the or­dinary and customary practise of men herein. For it was very fre­quent, and indeed a matter of course with them to attest upon oath the sufficiency or ability of any person to receive a graduall promotion in the University, how illiterate and otherwise unworthy soever he was of that favour. A [...]scio was tendred and accepted in his behalf where a credo had been too much, a nescio was due, or in truth a nego rather. And what a congregation­vote for the same purpose was, I need not to explain. Surely, such men had either a very low esteem [Page 138]of the religious tye of any oath, or scarce thought these of their corporation obligatory in point of conscience, but rather ceremo­nies of meer formality or custome. Although I have often heard it reported of a very learned and pious Bishop now with the Lord, that in his confessions to God he usually craved pardon of him for his University oathes, the which probably he had readily taken, but slackly performed as well as the rest of his brethren.

Neither did this sin reign in publick only, but also in private societies, as your corrupt Ele­ctions did evidently shew. In which the fear or favour of great persons in hope to rise by them, especially of one who could do all in his time, respect of birth, or love of money, and what be­sides I list not now to name; were more prevalent with you, then conscience of oath or duty. Desert being for the most part laid aside by you, and learning not regar­ded when it did enterfeer with [Page 139]the former. And yet how strictly were you bound by your Colle­giate oathes to austerity of life, gravity of carriage, brotherly love and accord one with another, especially to incorrupt dealing, as in other matters, so chiefly in re­linquishing your places, and ele­cting others into vacant rooms. The thought whereof (as I have been informed by many) gave cou­rage and confidence to the gover­nour of a Colledge in Q. Elizabeths daies after receiving a Mandate from her Majesty to proceed unto an unstatutable election of one into the house, who was uncapable thereof, to call for a pair of bal­lances, and to lay the Queens letters in one scale, the statute-book in the other, demanding withall of those who were then present, which of the two weighed down the other, and replying, that the command of a Prince ought to give place in any thing where our obedience is due to God before. How far different your practise hath been on like occasions from [Page 140]this worthy example. I am asha­med to speak, and let one for all testifie, who having not long before an Election, encouraged a young youth of meet capacity for the place in all respects, and (as I re­member) promised him his vote against another competitor, much inferiour to him every way, age on­ly excepted, upon an unexpected receit of a letter in the behalf of the latter from a person very oppor­tune for his advantage, and power­full with the highest, suddenly changed his minde, not blushing to say, that the former was indeed the more deserving scholar, but he might not by any means displease them, which had commended the latter to his choice; although he could not be ignorant what he was bound to do by oath and con­science in this case. But this was the generall carriage of things at that time, partly through mens own inclinations, and partly through the remisse and corrupt government of their Praepositi or heads, who for ought as could be [Page 141]discerned by them, made the least conscience of any, of keeping their oathes, and acting according to the tenour of them; whether in refe­rence to themselves, or unto others committed to their charge; for they freely tolerated, or at least connived at your manners, how vi­cious soever, and contrary to the locall statutes, that ye might be (as in seemeth) the more obnoxi­ous to their unjust will after Court-example in another case. In the mean time suspecting and ha­ting vertuous and sober men, who conscionably opposed or disliked their proceedings: which for the generality tended to this, how they might serve their superiors in what they did command, without disputing the lawfulnesse or un­lawfulnesse thereof, and so make way for their own advancement. And therefore would they some­times as well by their authority as by their example, draw others in­to the snare, and make them guilty with themselves of this grand de­linquency against the Almighty. [Page 142]And indeed they wanted not at any time enow or more then enow, who stifly adhered to the factions, and readily followed their perni­cious counsels and courses with­out contradiction or demur, for their own vile and base ends. Thus would they both as occasion ser­ved, break at pleasure those reli­gious bonds of conscience (I mean their more then penall oathes) as Samson did his green withs or new ropes, Judg. 16. though many times perchance no fewer then these. Now such was the devotion of these poor creatures to their unworthy masters as well in other respects as in the former, that they must undergoe the heat and bur­den of the day for them in their Academicall turns of preaching, and likewise in their countrey charges on the weekly solemnities, not far distant from the University. For (whether it were idlenesse, or for prelaticall state, or for both these, I cannot tell) your gover­nours began now generally to neglect, if not to desert, this ne­cessary [Page 143]work of the ministery, as not pertaining to their office, and though they were well content to receive the profits of many livings year by year, it was done without any noise or benefit to the people; Forasmuch as they seldome or ne­ver discharged their duty in one of those samished congregations, for whom they are to answer and give an exact account to Christ at the last day. The Lord lay not this sin to their charge.

Not inferiour (as I conceive) to your perjury was your falshood in giving forth the same Letters testi­moniall for all men without ex­ception, that requested the same at your hands: but of far more dangerous consequence to the Church of Christ, which by this means, no doubt, became worse provided of pastours in the nati­on, then any of the reformed Churches throughout the Chri­stian world. Sed mulus mulum scabit. Wherefore God gave you up as a prey and spoil to those men whom he did in times past more despise [Page 144]then any living upon the earth: To mercilesse enemies, who did confound the innocent with the guilty in censure and punishment; no ingennity of parts, no emi­nency of learning or piety, no true pretence of conscience could serve the turn, and be admitted to plead for them. Every infor­mation was accepted from the false brethren; any one, how uncapable soever, of the faction, was preferred to what place he best liked. Nei­ther (as I am informed) did one of them noted for his intemperate zeal, stick to say, that they must not leave one of the old brood re­maining in the University: a speech most inhumane, as wel as unchristi­an, especially considering the ten­dency thereof; which was (as time hath since made manifest) to make way for the introducing in their stead a new generation of creatures not much unlike those of whom we read Mat. Hab. 1.12, 13. 3.7. O Lord thou hast ordained them for judgement, and oh mighty God thou hast established them for correction. Thou art of purer eyes [Page 145]then to behold evill, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked de­voureth the man that is more righteous then he? Therefore as ye multipli­ed oaths to sin, so God make oathes a snare or bait of judgement un­to you, that he might cast you forth of those goodly habitations and possessions which ye enjoyed, but were now become altogether unworthy any longer to continue in them by reason of your sins, wherewith you had for many years before provoked the eyes of his glory. And oh that ye had tru­ly repented of them even at this day I but alas, the excesse and riot of many of you with other crimes do still testifie against you, not as yet relinquished by them in any measure; no nor concealed from the eyes of the world, though hate­full to your adversaries, and op­probrious to your selves: except necessity doth sometimes lay a re­straint upon your power, where will is present and ready at all times.

Learn therefore I pray you, though late, for the Lords sake, for your own sakes, for the Churches sake, to be more temperate in your lives, more austere in your beha­viour, more vigilant and sober in all respects then ye have hitherto been. And now since that the Al­mighty hath in his providence and justice scattered you as with a-whirle-winde amongst this & other nations also, Zech. 7.14. beware that ye do not pub­lish your own shame and the con­fusion of your mother to them, by the lewdnesse of your example. For what is this but to justifie as much as in you lieth the proceedings of your enemies against you? and to stop the current both of divine and of humane pity towards your cala­mitous sufferings? But be seaso­nably admonished by Gods father­ly rebuke, reformed by his loving and gentle correction; And let your repentance be as remarkable as your sin, yourholinesse of life as eminent as your knowledge of the truth, 1 Pet. 1.15. that with well doing ye may put to silence the ignorance of foolish [Page 147]men, and not the ignorance only, but the malice also of your enemies: Then hear the word of the Lord, Isa. 66.5.ye that tremble at his word; your bre­thren that hated you, that cast you out fornny-names sake, said, Let the Lord be glorified, but he shall appear to your joy, and they shall be ashamed.

To the new Acade­micks.

I Shall not question your title at this time to what ye do pos­sesse, let your own awakened con­science judge thereof in this world (because there is no other Tribu­nall) and God the supreme Judge of all examine the matter at the last day. In the mean time they who have suffered by you ought patiently to wait for this generall Assize, at which all causes that have passed mans censure and de­termination in this life must re­ceive an after triall and sentence not to be revoked again. Now it may justly raise the wonder of any indifferent man not interested with you, nor yet a friend of the other party, to consider what a low and vile esteem ye have of the [Page 149]ejected members, by whose losse you have gained, and upon whose ruines you have raised your pre­sent flourishing fortune. Foras­much as ye account of them no better then of the Canaanites and those other nations whom the Lord cast forth of old before his chosen people to plant them in their stead, your selves being (in your own eyes at least) the only true Israel of God in this whole nation: and thus (as I have been credibly enformed by them which are conversant with you) have ye termed them in your hasty devo­tions to the Almighty, yet withall more truly acknowledging, that not for your own righteousnesse, but for their wickednesse he was pleased to bring you into houses which nei­ther ye nor any of your families built before you, and into gar­dens which neither you nor they planted, to possesse them as your own, and I may adde with truth, that many of you came not hither for your learning, as ye did not for your goodnesse (their igno­rance [Page 150]in this respect; be as noto­rious as their guilt in other mat­ters) Let [...] for [...] explained and prosecuted in that sense by a worshipfull Doctor before the learned multitude, Heb. 5.11. give in publique evidence of what hath been spoken in this particular. Now as touching the former, consider I pray you, how much conceits and speeches of this nature do savour of the leaven of the Pharisees, Luk. 12.1. with 18.9, &c. with 16.15. the which is hypocrisie mixed with pride and vain-glory: whence we may perceive the nature and quality of this sin, which oft-times maketh so glorious a shew in the eyes of the world, and how odious it is in the sight of our maker. Besides, let him that standeth take heed lest he fall, 1 Cor. 10.12. Gal. 6.1. and he that is spirituall consider himself, lest he also be tempted. But are ye indeed altogether free from the just imputation of those crimes which you lay to the charge of your adversaries? 2 Chr. 28.10. or are there not with you, even with you, sins against the Lord your God? your levity and pride of apparell (no obscure [Page 151]sign nor fallible testimonie of your vanity and sin) exceedeth by far that of your predecessors, and would better become the place which you so much abhorre, I mean the theatre or stage, then the University where ye thus flaunt it out contrary to former statute and custome of civill and sober men. And here observable is the strange impudence of the junior sort towards their elders and betters, whom they durst affront openly by the boldnesse and im­immodesty of their carriage, where­as in times past, a junior did scarce presume to look stedfastly upon any that was much his senior in the house, so far were they from behaving themselves contemptu­ously or unseemingly in their pre­sence as now they do: an argu­men, no doubt, of remisse, or of ill-managed government. And for this cause the youth (as I have been informed) were bold to sup­plicate the Parliament, that they might be exempt from the usuall respect which was formerly given [Page 152]to their betters in the Colledge, and still required of them as too much entrenching forsooth upon their liberty. A Petition (I beleeve) of which nature the like was never before framed, and presented to that Assembly. Neither can ye (for ought as I can hear) acquit your selves of their excesse, how­ever secresie be joyned with sin, and domestick privacy makes the crime lesse clamorous to the world, though perchance alike hainou [...] before the Almighty. But for mine own part, I cannot lay this sin to your charge, and well it is if ye are clear in your own con­science from this bestiall pollution of humane nature.

Ye much boast of your dexterity and frequency both in preaching, and unpremeditated praying (a novell rarity in that place where­with it was not acquainted in times past, or else so closely lockt up, that few had the knowledge thereof). But granting some of you a primacy in the former, I suppose many of you have cause [Page 153]to blush at the mention of the lat­ter, remembring what mistakes, impertinencies, tautologies, incon­sequencies, to say no worse, have passed from you in this rash and inconsiderate motion. Although the better advised and wiser sort among you, to avoid such incon­veniences as these, are thought to present us with composed formes of prayer many times, yet so as they would have them taken of their Auditors for the issues of sudden meditation; and indeed the phrase and language of the same intimate as much, being for the most part more apt and elegant then that which they use in their popular Sermons. Wherefore one of your faction and of your soci­ety heretofore, well reputed of for his learning with you unto this day, did not many years agoe pri­vately impart his minde concer­ning this thing to a friend of his well known unto my self (of whom also I received it) and that to this effect, to wit, That he had so many formes of prayer lying [Page 154]by him, or else committed to memory by the enterchangeable use of which (notwithstanding the same for words, or but little varying upon some speciall occa­sion) he was thought by the peo­ple alwaies to pray without pre­meditation. How warrantable this delusion may be with men, I can­not tell; but with God surely it cannot passe the note of hypo­crisie and of vain-glory: From which the Apostle was so free, that he did forbear to say the truth in such a case as this tending to his own honour, lest (saith he) any man should think of me above that which he seeth me to be, 2 Cor. 12.6.or that he heareth of me.

But be it so as ye would have it, this cannot adde either to the efficacy of your prayers, or to the acceptation of your persons in the presence of the Almighty: albeit it is to be feared that some of you entertain this conceit thereof se­cretly in your hearts, for other­wise they would not condemn, at least so peremptorily as they do, [Page 155]the use of set formes in other men. Neither can good and diligent preaching, advantage your souls without answerable living, though ye never so frequently and fer­vently cry down in the Assembly, self, and flesh, and nature, and world, with whatsoever appertaineth to their severall proprieties. I know full well that ye are good at this in the Pulpit (laying aside your affectation of new coined words, unusuall tone and gesture; the which some have in part relin­quished for very shame) but in your conversation ye are as other men, especially when ye are called upon by your profession for contempt of the world in your practise and example. Witnesse this the leaders and chieftains who brought and setled you where ye now abide: For as they did displace at pleasure, all those that did not yeeld to their demands, so they wrought them­selves into those places made va­cant by them which were of grea­test benefit and advantage, at least most opportune for their private [Page 156]ends of covetousnesse or ambition. And albeit this might seem a point of wisdome in them to the eyes of the world, I am sure it was not that wisdome which descendeth from above, and which they so much commend by their doctrine to the conscience of others, but that which is from below, even the wisdome of this world, Jam. 3.15.or of the flesh, of which see Jam. 3.15. And yet perchance it was a kinde of imprudence too, in respect of the common cause which they did then maintain: the which without doubt could not but suffer hereby some dimi­nution of its former credit and re­pute with all indifferent men. But it is an hard matter even for the deepest dissemblers to conceal them­selves, and not to put off their disguise in such concerning cases as these: and therefore having so fair and singular opportunity of advancing themselves, they accumulate places of honour and trust: so high was their opinion of their own worth, so immode­rate their desire of worldly wealth [Page 157]and greatnesse, according to the custome of their faction who are generally accounted provident in­gatherers, and layers up in store for the future, but niggardly dispensers of what they have and can well spare to the necessities of their poor brethren, whose mouthes seldome blesse you, because their bowels are seldome refreshed by you, but curse you often because of your frequent incompassion towards them. The Lord forgive both you and them. Yea, some were known to be penu­rious and sordid towards them­selves and their families, and so cruell to their own bowels as well as to other men. Now what good works will follow you after death, according to this account, I need not speak. For your laudable pains in the work of the ministery cannot further you in the way of salvation, 1 Cor. 9.27. without exemplary ho­linesse of life.

And here we may not passe by without just censure, those men who have contrary to former oathes, entred into others right, [Page 158]and possessed themselves of their places, violating hereby the statutes of the house, which they had sworn ever to maintain. One of them eminent for place among you, though not for parts, being urged upon a certain occasion with the statute of the Colledge by another who sought his right on this ground, and disputed the case as warrantable and just from prin­ciples of this nature, was not asha­med to reply in defence of the contrary part, that no oathes could binde the conscience against the reformation (a strange reformation that cannot be effected without the grosse and palpable perjury either of the reformers themselves, or of them that are to be be refor­med by them) For indeed the li­centious manner of living in these times, even of the best, is not capable of a strict conformity to Colledge­statutes formerly established; so au­stere and rigid are they, especially some of them, and not suting with the long accustomed loos­nesse of our age. Insomuch as it [Page 159]were reformation enough, and (as most men would count) more then enough, if (Popery and su­perstition laid aside) men were exacted the obedience only of those statutes which concern mo­rall duty, and behaviour in com­mon life one towards another. But notwithstanding this mans great zeal for the reformation, time hath since declared to the world, that neither protestation, league, or covenant could sufficiently binde him for the work against his pre­ferment, profit, and ease. So lit­tle conscience do they shew in time of triall, who most pretend for it in a more calm and quiet sea­son.

As for your Elections, I have not much to witnesse of them, and yet some have feelingly complained in my hearing, that desert, whether of learning, or of other parts, findes as cold a welcome with you (if poorly attended or elad) as ever it did in times past, and that preferment runs as heretofore in the corrupt channell of favour and affection; [Page 160]not in that of equity and right. But for this, happily ye may be excused in part, as being oversway­ed by them whose creatures you are; who think it reasonable, that as ye have served your selves of their power when time was, so you should by way of compensation now serve their will, and obey their commands; and surely how­ever the case standeth, thus much they do expect and require at your hands, as might appear by severall instances.

But enough of this: I have but one word to say more, and it is by way of admonition to the in­genuous and well minded among you, who have been carryed away by errour of the times (an errour discernible by the fewest of men that live in them) unto those practises, which they would loath and detest if they saw the true shape of them, (which is ugly and deformed) and were not de­luded by false glasses, and coun­terfeit representations of them in the disguises of justice and honesty; [Page 161]but as yet allow, because they are not conscious to themselves of any malice or evill intention in what they do, that they would devoutly implore the grace of the Almighty for illumination to see, and direction to follow those things which make for their peace, lest otherwise they live and die in their sin; and what will be the sequell thereof, they cannot be ignorant, who know the truth and terrour of God. In the mean time let them and all take heed how they manage their present fortune, lest they also become a prey to others, as others have been made a prey to them. For it is to be seared, that your gaudy prosperity is an eye-sore unto them, who have power over your estates and lives, and will finde matter enough of quarrell against you, if there be not a change of manners, and this wrought with discretion and speed. Nei­ther will this happily serve the turn to prevent those designes, which (as we hear) are now on [Page 162]foot to alienate the Colledge-lands from publick use for the mainte­nance of learning to the propriety of private men, the dangerous effects whereof both to Church and State, not in this present age only, but also in the generations to come, I tremble to imagine; [...].

To the Judges, Law­yers, &c.

I Have but little to say to you, being altogether unacquainted with your profession and your wayes. For I never as yet sued any man at the Law, and was ne­ver sued by any for trespasse or wrong done unto them, wherefore experience cannot teach me what to speak of you. Neverthelesse there hath been a generall com­plaint of the people in the land for some years past, and as lowd as it durst break forth against the ini­quity and oppression of your Courts of Judicature, as if might, or favour, or money could more prevail in them then equity or law, neither is it silent unto this day. Whether your sin were ac­cording to the clamour of the peo­ple or no, I cannot tell: But of [Page 164]this I am assured, that God will require much at your hands in the last and generall day of Judgment, there being no men alive, who have more frequent and signal re­membrances of their duty, or alarms of their account before the Al­mighty then you, besides the spe­ciall Obligations of solemn Oaths, and common ties upon your con­science to doe the thing which is lawfull and right. Happy is it for you now, and for the State in which ye live, and much more happy will it be for you hereaf­ter, if ye lay these things to heart, and practise as you learn and know Judgement and Truth, on which as on the the basis the Peace and safety of every Common-wealth doe rest, and thrust aside, war, ca­lamity and ruine doe ensue with­out remedy.

Your proceedings are many times intricate and dark, not to be traced by popular and ordinary sent. There be many windings and turnings in the Law, which few can finde out, mazes and almost [Page 165]inexplicable labyrinths to those who are not guided by your clew. But still remember, who standeth in the midst of you, even a God that seeth in darknesse, to whom the darknesse and light are both alike, secret and hidden things are open and manifest, Heb. 4.13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom they have to doe. Let there­fore the eighty second Psalm be your mirror, wherein to behold what you are, what ye should be, if amisse, and not upright accor­ding to the minde and will of God. And not hear only, but obey also his commands in the Ministry of the Word. A time there was, when the sober admonition and milder reproof of the Preacher would not goe down with some of you, but were distasted by your cor­rupt palates. And therefore a Minister was warned of his Di­ocesan, being then to preach be­fore the Judges, not to touch upon this string, it liked them [Page 166]not forsooth to hear that which did pertain to their office and duty, or rather did tacitly check their o­mission and transgression thereof so often repeated in their eares. Who were most faulty in this particu­lar, the Judges that did refuse to be admonished, the Bishop who advised the Minister to gratifie them in their desire, or the Mini­ster if he did obey the will of his superiour in this thing, let God judge. But I presume it was not after this manner every where, nor with all persons, neither did it (as I suppose) continue thus long. And God forbid this use­full and necessary liberty should be diminished or restrained in any part thereof. For can men too often hear of that, which they are to doe at all times? and which is of everlasting concern­ment to them? Bee instructed therefore ye Judges of the earth, Psal. 2.10, 11.serve the Lord with fear, and rejoice with trembling. Now these are the things that ye shall doe, Zech. 8.16.17.speak ye every man the truth to his neighbour, execute [Page 167]the judgement of Truth and Peace in your gates. And let none of you ima­gine evill in your hearts against his neighbour, and love no false Oath, for all these are things that I hate, saith the Lord.

To the City of Lon­don.

I Am to speak now to a very great body of people, yea the greatest in this Nation, considering the narrow compasse of your abode; and would to God I were able to speak unto you all at once, by the vocal sound of my mouth, that I might the better testifie the inward affection of my minde towards you, and not be constrained to bespeak you se­verally by the whispering language of my pen. But what voice can be sufficient for the audience of so vast a multitude? wherefore accept my reproof and counsel as it is tendred unto thee. Thou art the largest City in this Island for the extent of bounds, the fairest for magnificence of structure, more populous, rich and mighty by far, [Page 169]then any of thy other sisters: But according to the usuall and unhap­py sate of great Gities, and famous Empories; thou hast not more abounded with people then with sins. And thy sins have not been more pernicious to thy self, then hurtfull to this whole Nation by exeraplary contagion, much like thy plagues in former times. For thy pride, deceit, hypocrisie, facti­on, and other spirituall maladies have breathed forth that poison from thee, the which hath transu­sed it self through the politick Body, leaving no part thereof free from infection and sicknesse; thy heresies and schisms have corrup­ted and divided, or rather torn in pieces this Church which was once pure in Doctrine, sound in the Faith, entire in it self, and at peace with all her neighbours. Micah 1.13. Thou wert the beginning of the sin to the daugh­ter of Zion; for the transgressions of Is­rael, (England) were found in thee, as it is said of Lachish: for how lofty is thy pride notwithstanding all thy sufferings unto this pre­sent [Page 170]Day? Isa. 9.9, 10. yea the pride and stoutnesse of thy heart hath been like that of Ephraim, and the inhabitant of Sa­maria; encreasing in thine afflicti­on, and arising yet higher from thy fall, forasmuch as thy vain but costly garments instead of those of widowhood are still upon thee, and thy children are become more gorgeous in their apparell, and loose in their behaviour, then in preceding times; thy daughters al­so like those of Sion, Isa. 3.16. are haughly and walk with stretched forth neeks, and wanton eyes, walking and mineing as they goe. Likewise disfiguring their countenance with spots of immodesty and impudence, there­by publishing their own shame. Yea thy servants and handmaids do now challenge the Nobles of the more remote Countrey for pride of clothing and bravery of attire; if not out-strip many of them. And what will ye doe in the end thereof?

Now touching thy deceit, let the subtle contrivance of thy shops, or dark situation of them [Page 171]for the delusion of all eyes that be­hold the baits of thy profit and gain, witnesse against thee and thy children, who generally and with one consent say concerning evill it is good, put darknesse for light, Isa. 5.20.and bitter for sweet, though never perchance guilty of inverting the practise as the Jews then were, unlesse the scene be altered, and in stead of sel­ling to others, they buy of others those commodities whereof they may make advantage for the suture; for then as it is Prov. 20.14. they say of every thing, Pro. 20.14. It is naught it is nuaght, but when they are gone their way then they boast, Thus they bend their tongues like their bow for lies, Jer. 9.3. or as it is v. 8. Jer. 9.3. Their tongue is an arrow shot out, it speaketh deceit, each one speaketh peaceably to his neigh­bour with his mouth, but in heart hee layeth his wait, vers. 8. Take ye heed therefore every one of his neighbour, and trusi ye not in any brother, for every bro­ther will utterly supplant. And they will deceive every one his neighbour, and will not speak the truth, they have taught their tongues to speak lies, and weary [Page 172]themselves to commit iniquity. v. 4.5. And not content herewith them­selves, they also train up others after the same manner from their tender years, Zophan. cap. 1.9. who like those in Zephan. cap. 1.9. leap on the threshold, and fill their masters houses, if not with violence, yet surely with deceit, abusing the ignorance and credu­lity of the simple and unexperi­enced in their fallacious wayes of dealing, to the sinfull advantage of those whom they serve and can­not please without iniquity.

And all this they fairly disguise with the mask of seeming sancti­ty, in profession, in word, in ge­sture, in conversation, in pre­tences, promises, asseverations, Oathes, every way. But more especially and solemnly is this ap­pearance made on the Lords Day, wherein the dresse of their apparel, and the shew of their devotion are both alike: the former above their outward rank and quality, the la­ter exceeding their inward affe­ction. For what eager concourse then of all sorts to the Church? [Page 173]what thronging and thrusting for places and seates approximate to the Preacher? what earnest atten­tion to the Sermon? what demure carriage all the while is seen in the Assembly? how many diligent no­taries are present to receive, what­soever droppeth from the Mini­sters lips? what sighing may you hear oftentimes, and groaning of the Auditours? what expressions may we behold almost in every countenance of sorrow and re­morse? what elevation of the eyes to heaven? And yet alas how soone is all this vanished and forgotten? For after one nights sleep (notwithstanding repetition in private houses of what was pub­liquely delivered in the Church, and other acts of duty proper for the season there performed by them) they return with all gree­dinesse to their wonted courses of unjust dealing and unlawfull gaine, by lying, falshood, perjury, deceit, equivocations, mentall re­servations, meerly Jesuiticall, and almost to as bad a purpose, though [Page 174]not upon so great necessity. Thus like the Gallant they seem at the Church porch to bid Religion stay there for them untill they come thither again, as often as they de­part from the house of God, or at the most retain but a weak and faint relish thereof untill the day be over past: so little doe they pra­ctise of what they learn in their life, all the week after, as if the whole business of Christianity did consist in nothing else then in hearing, or talking of what we ought to doe, and not in obedience of the Truth.

But they will be ready to say, we have private and constant de­votions at home, as well as those we use in the Lords house, and therefore all our Religion doth not rest on publique duty.

I answer, That which they al­leadge in their own defence doth make the more against them, for what is this your daily exercise of devotion, but an hypocriticall profanation of holy duties, when you use it for a pretence onely of Religion, for a shew of piety, or [Page 175]rather for a veil of iniquity. Surely such seigned holinesseas this is as distast full to the Almighty as open profanenesse: Mat. 23.14. And indeed no ser­vice of God can profit us, or stand us in the least stead, without ju­stice and mercy towards man, as appeareth from Prov. 15.8. Isa. 1.15. and from many places more of holy writ, which plainly tell us that where innocence and inte­grity are wanting in the Person, there can be no acceptance of the Action before God, whatsoever it be for the naure and quality there­of. In a word, the substance of our Christian Profession consisteth in obeying the practicall precepts of the Gospell from faith unseigned, 2 Tim. 1.5. And this to obey is much better then any sacrifice and oblation of prayer or praise we can offer to the Divine Majesty.

Now concerning the faction of thy children, proceding from thy pride and aboundance of all things, to which some impute the com­mon sufferings of thy Nation, it is strange to consider by what slen­der [Page 176]wiers and subtill motions it hath been conveyed through thy whole corporation; and though it be more then probable that worldly interest is most predomi­nant in the severall opposite par­ties, yet every one is taught to open his mouth wide for the cause and truth of God, and none more then they who most blaspheme his name by their impure doctrines, which they commend to the world for those of Christ Jesus, though as contrary to what he spake as dark­nesse is to light. And because these are the fruits of faction and schism sometimes, (as it is now ap­parent with us) as well as the causes thereof at other times, I wish men all to remember how deep and sad their accounts will one day be, who have any wayes procured these dangerous maladies to the State and Church, or fomented the same by word or deed. For wee plainly see to what condition both are reduced at this present, and every man may be so far a Prophet as to soretel yet greater calamities like [Page 177]to come upon us, except the Al­mighty doth wonderfully appeare for us, and that speedily; but I for bear, neither shall I stirre the coals of their lusts, nor strike the drunkards cup in indignation out of his hand; nor rowse thy deli­cate Dames from their bed of plea­sure and sloth, whose life is no­thing else but sleep and lust, and putting on of apparell not becom­ming women professing godlinesse and costly fare with ease and sport, 1 Pet. 3.3. with 1 Tim. 2.10. according to the severall varieties of them all. Nor shall I labour to dissolve the Adamantine hearts of thy creditours into humane pi­ty towards their poore obnoxious debters. For have not these been the frequent and faithfull endea­vours of thy learned and pious Mi­nisters from time to time for many years together? Jer. 9. [...]. But their habitation was in the midst of deceit, Zech. 7.11.through deceit they refused to know the Lord; yea thy children refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear; Or were like those of whom the Lord com­plaineth, [Page 178]and describeth to the Prophet Ezekiel, chap. 33.31, 32. who with their mouth shewed much love, (to the Prophet, and to his message) but their heart (in the mean while) went after their covet­ousnesse, to whom he was as a very lovely song, of one that hath a pleasant voice and can play well on an instrument: for they heard his words, but they did them not. In like manner thy sons and daughters were onely hearers of the Evangelicall word, but left the doing thereof to others, who were better affected with the same then they, contenting themselves with this empty shadow of godli­nes, that they were continually pre­sent to the outward Ordinance of the word, & did countenance or fa­vour the messengers thereof; where­fore hath the Lord of hosts melted them and tryed them, Ier. 9.7.for how should he otherwise doe for the daughters of his people? And oh that thy children had been admonished and reform­ed by the corrections of their heavenly Father! Isa. 59. But alas! their transgressions are multiplyed before the [Page 179]Lord, and their sins testifie against them, for their transgressions are with them, and as for their iniquities they know them, In transgressing and lying against the Lord, and departing away from their God, speaking oppression and revolt, con­ceiving and uttering from the heart words of falsehood. And judgement is turned away backward, and justice standeth a for off, for truth is fallen in the street, and equity cannot enter, yea truth faileth, and he that departeth from evill maketh himselfe a prey, (or is accounted mad) yea, they proceed from evill to evill, and they know not me saith, the Lord. Shall he not therefore visit for these things? and though he defer his wrath for a season, expecting with patience their repentance and con­version unto him, will it not break forth at the last, to consume his adversaries as in a moment? For while they be folded together as thorns, Nah. 1.10.and while they are drunken as drunk­ards they shall be devoured as stubble fully dry. Thou hast occasioned and seen with mercilesse hearts and eyes, the grievous sufferings of thy countrey, and shalt thou goe al­together [Page 180]together unpunished? is thy sinne lesse, yea is it not much more then theirs? have not thy lampes shi­ned forth most gloriously to thy selfe and others when they have sate in darknesse? And yet thou hast loved darknesse rather then light, because thy works were evill. For thou dost represent unto us the wickednesse of the whole Nation, contracted indeed into a lesser vo­lume, but more polished and refi­ned by the art of thine iniquity, overlayed with the faire gilt of hypocrisy, but underneath more foule and ugly then that of the people, both in the sight of God, and of those who know his wayes a right. Thus deceit is with thee more elegant and smooth in expres­sion, but more dangerous and dark in the mystery, then it is with those of the Countrey. In like manner other sins goe more fine and trim in their dresse here then in the ru­rall Townes or inferiour Cities, but the skin underneath is much blacker, and the shape more defor­med then it is with them: Only [Page 181]impudence is more daring in thy children then in any of the Nati­on, who generally are as yet un­capable of that immodesty, which is every where common with thee: And may they never learn more of that from thee, of which perchance they have too much al­ready.

Now as thou hast in thee the sins of those ample and glorious Cities which the Lord destroyed in times past for their wickednesse, but are still set forth for example of his Divine justice to us that are alive this day, as well as to them that have gone before us, and to all generations to come: so fear and expect their judgements, and the more because his mercies of all sorts have been greater towards thee then them, and thy warnings also of approaching vengeance more frequent & signal, then theirs; and yet behold their memorial is perished with them. Psal. 3.6. But the Lord shall endure for ever, the same in justice as in mercy to all men, throughout all ages. Take heed [Page 182]therefore lest with an overflowing floud he make an utter end of the place thereof, Nah. 1.8, 9.so that affliction rise not up the second time, Security is the daugh­ter of sin, but the mother of dan­ger. Prov. 16.18. Pride goeth before destruction, and a haughty spirit before a fall. Thou maiest happily (as thy elder sisters did before thee) dream of perpe­tuity, when desolation is at hand: But oh remember that there is no stability with iniquity, no safety in sin, no peace to the wicked. Ba­bylon, thou knowest, that was here­tofore given to pleasures as thou art now, dwelled carelesly as thou dost, said in her heart, as thou perchance speakest to thy self, Is. 47.8, 9. at this time, I am and none else besides me, I shall not sit as a widow, neither shall I know the losse of children; But these two things came to her, as the Prophet foretold, in a moment in one day, the losse of chil­dren and widow hood, and both in their perfection, for the multitude of her Sorcerers, and for the great aboundance of her enchantments. v. 13, 14. Her Astrologers, Star-gazers, and monthly prognosticators, could not stand up and save her [Page 183]from those things that were to come upon her, but became as stubble themselves for the power of the flame: neither shall thine be able to celiver thee, nor their own souls by all their wisdome and know­ledge from the evill which the Lord hath determined against thee, vers. 13, 14. Wherefore O Jerusalem, (London) wash thine heart from wick­ednesse, that thou mayest be saved: how long shall thy vain thoughts lodge within thee? There is but one way left of escape for thee, The Lord shew it thee, and direct thy steps therein, for his sake, who is the way, the truth, Joh. 14. [...]and the life. To whom with the Father, and with the blessed Spirit, be a­scribed all honour, glory, might, majesty and dominion now and for evermore. Amen.

To the seduced of this nation, and to as ma­ny as have separated themselves from the Communion of our Church.

WEre I now to addresse my speech to an humble though deceived people, I might the bet­ter hope to prevail with them: but I am to deal with men who generally are proud as well as ignorant, and have added to er­rour in judgement, obstinacy of will, and a strong presumption of truth; arrogating to themselves immediate assistance and infallible direction from the divine Spirit in what they maintain for the [Page 185]undoubted Gospell of Christ Je­sus. And who can shake this your considence? Neverthelesse I shall endevour as powerfully as I can, to convince you of your self­deceit and falshood, and perswade you to another, but sounder mind, leaving the successe to him, with whom all things are possible and easie to be done: First then let me enquire of you, why ye did so long adhere unto this Church in times past, and why ye are so soon removed from it as in a mo­ment? What is the cause of your forrner communion with us, and your sudden departure from us? Surely the first must needs argue great weaknesse of judgement, and want of consideration in you; and how ye can defend the last from the just imputation of un­stablenesse in religion and levity of mind, is more then I can learn you. If your new pretended Pastours, and (as you deem them) extraor­dinary Teachers in respect of their calling, deliver you the same truths which ye received or might [Page 186]have received from the old, why are they better accepted with you now then heretofore? or why are they better taken at the hands of the former then of the latter? Is it for the grace and manner of deli­very, or for their persons who commend the same unto you? If either, or both of these be the cause of this change; do ye not look on things after the outward appea­rance, 2 Cot. 10.7. Joh. 7.24. and not judge righteous judge­ment? You will say perchance, that the power of the Almighty doth manifest it self unto them, because though ignorant and unlearned men they pray and preach with the same facility or with more dexterity sometimes then men of learning and parts; But can ye shew us that God did ever work a needlesse miracle, either in re­vealing his truth, or witnessing it to the world? Hath any man spake with tongues, or done mighty signs and wonders by the power of the Spirit of God, since the Gospel was preached to all See 1 Cor. 14.12. nati­ons? If ye know such a one produce [Page 187]him without delay, that we may see also and beleeve him with you. But this is not likely to come to passe, however (as I am informed) some have gone about, though in vain, to perswade us the truth of things as incredible as these to justifie their cause.

Besides this, who will take you to be competent judges of those gift; in other men, whereof ye have so small a portion your selves, or perchance no share at all? Lastly, the means of knowledge in this nation, have been so plentifull and common every where for many years together (Blessed be the Lord for this his unspeakable gift) partly by the teaching, and partly by the writing of the learned, that it is an easie matter now for men of good naturall parts with ordinary inclustry used in hearing and ob­serving what is taught them by mouth, or in reading what is pub­lished from the presse, to gaine enough whereby to set themselves forth with credit and repute of knowledge for a time in the my­stery [Page 188]of preaching (especially, if confident and bold above measure) amongst the ignorant and vulgar sort, of which note ye are; and to delude your simplicity, while they boast of things without their mea­sure, that is, of other mens labours, or in another mans rule and line of things made ready to their hand, [...] Cor. 10.16. re­peat unto you in one place, those Sermons which they have heard before in another from men called to the work; yet so that you must take them to be theirs, and as the sudden issues of their invention, not second accounts of their me­mory, which they have immedi­ately received from the Lord, and not from man. Ibid. But, he that glorieth, let him glory in the Lord.

Again, if they commend unto you contrary doctrines to those that ye formerly received, or new and strange of which ye have not heard in times past, be wary and well advised how you entertain them, lest they feed you with chaffe in stead of wheat, give you a stone for bread, or a serpent in stead [Page 189]of a fish, or present you with a draught of deadly poison while they promise you a cup of pure wine. To this end take heed I pray you of their spirituall flat­tery, whereby they secretly insi­nuate into your mindes an high, but groundlesse and false conceit of knowledge and Saintship; not only above, but also with exclusion of other men, not agreeing with you in opinion or faction from these supposed priviledges. For besides that this pride of spirit doth lay you open to their slie and dangerous insinuations of heresie, and every false doctrine whereby they do impose upon your faith, it is an abomination in the sight of the Almighty, as ap­peareth from Luk. 18.9, &c. Luk. 19.9, &c. And surely it is almost beyond all belief how far this tympany of spiritual pride hath swoln in many of you: or that they have imagined them­selves to be in a state of perfection above divine ordinances, namely, prayer, preaching, Sacraments, and if there be any other act of duty [Page 190]pertaining to the worship of God, notwithstanding the Apostles and Jesus Christ himself, doe every where commend and command the use of these to the Church, not by their precept only, but by their example also; for how often doe we finde it testified of the Lord by those who were from the begin­ning eye-witnesses and Ministers of the word, as the Evangelist speaketh, Luk. Luk. 1. 1. that he prayed to the Father when he lived on the earth? See especially, Luk. 6.12. & 22.42. with 44. Is not this then unheard of, and more then Pharisaical pride in you? Mat. 10.24, 25. For, the Disciple is not above his Master, nor the servant above his Lord. It is enough for the Disciple that he be as his Master, and the Ser­vant as his Lord. Not unlike this is your assuming to your selves the honourable and glorious title of Saints, and yet refusing to own the Apostles by this name, as if their Saintship were questionable, yours certain and without all doubt: neither can the Popish custome any waies plead for, or [Page 191]excuse this disuse; for, that they were Saints as well as you, ye durst not deny, why then ye may not call them Saints, you have nothing to affirm; especially con­sidering that the holy Ghost doth bestow the honour of this appel­lation upon them, See Eph. 3.5. with 1.1. & 2 Cor. 1.1. and not upon them only, but upon their disci­ples also, far inferiour to them in grace and holinesse.

And now consider with me I pray you, the perilous consequence of your schisme or separation from the Church, to the renouncing of the ministry and baptisme which ye received first from it. For if our Church be indeed a true Church, what have ye done lesse in thus deserting it, then renounced Jesus Christ himself? as appeareth from 1 Thess. 1.1. where we plain­ly see the ground and foundation of every true Church: and like­wise from Luk. 10.16. where we perceive the first originall of mini­steriall power in the Church, and how far the contempt thereof rea­cheth, even unto God himself. [Page 192]There can be no salvation then out of the true Church, this alone like Noahs Arke doth preserve us by Baptisme from the deluge of di­vine wrath; 2 Pet. 3.20, 21. Act. 27.31. or like the Ship, Act. 27. in which we must abide at any hand, or cannot else be saved. In like man­ner none can publickly teach, none can baptize without commission and authority from Christ the head of the Church, as is manifest from Mat. 28.18, 19, 20. where we may evidently discern that the Apostles authority to teach and baptize, vers. 19, 20. is immediately derived from the supreme power of Christ which the Father gave him by vertue of his office, vers. 18. Wherefore no man can teach with profit as a Minister, no man can baptize but a Minister in the Church of God, who hath by the Apostles and their successours re­ceived this power of the Lord Je­sus, who did not preach himself before he was sent, Joh. 20.21. and but for that he was sent.

You see then clearly how much you hazard your most precious [Page 193]souls in forsaking our Church, if it be a true Church; and in case it be a false one, ye have neither judgement to discern, nor reason to prove that it is so either for your own, or other mens satis­faction in this point; and (as I do beleeve) no man living upon the face of the whole earth. And in­deed to say the truth, your ig­norance and want of due instructi­on at the first, was the true and main cause of your seduction and schisme: for who have more fal­len off from fellowship with us, then those that were never yet ac­quainted with the principles of our faith, and grounds of the doctrine which we professe? And though ye pretend indeed, that the Antichristian calling, false tea­ching, and scandalous living of our Ministers, gave you just cause of separating from us; the former upon examination would prove loud and lewd slanders of igno­rance, or of malice; and as for the latter, it cannot excuse you in this matter before God, as appeareth [Page 194]from a like case, Mat. 23.2, 3. Where­fore God hath suffered that curse, 2 Tim. 3.13. to light upon many of your seducers, 2 Tim. 3.13. Chap. 2.16. and also upon you who are deceived by them, in whom their word doth eat as doth a canker. For who hath yet given in a full catalogue of all your errours and heresies? So many and manifold are they, and yet encreasing more and more every day, whereby the truth of God is almost denied in each part and article thereof, the au­thority of the Apostles, questioned by some vilified and derided of o­thers, as I may be bold to speak up­on mine own knowledge. For I wel remember, that a certain woman of your faction, in discourse at the table with my self and others maintaining a point of doctrine not agreeable to the Analogie of faith, and being urged to the contrary by us with the words of Christ and of his Apostle St. Peter: replyed, that she did regard what Christ spake, but as for that which Peter said, she gave no more heed to it, and cared no more for [Page 195]it, then if it had been spoken by some other man.

As for the Apostasie of some, it is so great and generall, that they seem wholly to degenerate from the profession of Christ Jesus or to Atheisme and utter unbelief of the truth. For who can excuse them that are termed Ranters from this dreadfull imputation, that shall recount the damnable tenents, which they maintain, and practises wherein they glory; the which to mention or expresse were to defile the paper whereon I write? surely these (if any now) are the men whom God hath given over to a reprobate minde, Rom. 1.28.to do those things which are not convenient: Wherefore ye that are more sober minded then your fellowes, and not so much forsaken of divine grace as they, be admonished by their follies to relinquish that pro­fane society to which you have ad­joyned your selves through the de­ceitfulnesse of errour and sin un­der the colour of truth and holi­nesse, the new but false lights which [Page 196]these ill guides hold forth unto you, lest as ye do partake in their abominations, so ye partake with them also of the judgements and punishments which they have de­served. 2 Cor. 6.15. For what concord hath Christ with Belial? Wherefore come out from among them, Vers 17, 18.and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Now consider what I say, and the Lord give you understanding in all things. As for the rest who oppose themselves, 2 Tim. 2.25, 26.God give them also repentance to the acknowledging of the truth, and that they may recover themselves (awake) out of the snare of the devill, who are ta­ken captive (alive) by him at his will, Amen.

To the whole Body of this Nation.

HE that doth but indifferently observe the manner and course of your lives (O ye sinfull English people) shall generally finde you to be such as walk quite contrary to the light and truth of the Go­spell, which ye do professe and have vowed to maintain. For first ye are either openly profane in your conversation, not only ab­staining but abhorring from the appearance of that which is good, or put on the rough garment of seeming sanctity and austerity of life, to deceive the credulous part of the world by this disguise of hypocrisie in a good opinion of you: the better to accomplish your ambitious or covetous ends. And therefore to swear rashly [Page 198]without advise or cause is as com­mon with many as their ordinary speech. The neglect and contempt of Gods worship both publick and private, with the Ministers thereof more notorious then ever, as may appear by the following instance. For the vulgar country people make it no matter of con­science on the Lords day to absent themselves from the congregation as often as they list, upon the least, and without any just pretence whatsoever, and come thither pas a pas, like their oxe, slowly and tardily at the best, although they will be sure to be at their mar­kets in due season, and therefore hasten to them with nimble pace and measure; yea, like men affrigh­ted sometimes or pursued by their enemies, with like motion doe they precipitate themselves or tu­multuously depart out of the Church assoon, and frequently be­fore the Ministers blessing: And during their presence at the Assem­bly, good God, what drowsinesse, want of attention, sporting, smi­ling, [Page 199]wandring of the eyes after every person that entreth in, gazing upon the habit and countenance of those that are present with them­selves, and other irreverent ge­stures may we perceive in the au­ditory? As for those who by their coming, anticipate the time of divine service, or tarry after it in or near the place thereof: they wholly minde their worldly busi­nesse, discoursing of their land, cat­tell, corn, bargains of the season, weather, and such like, to omit worse matters, though these be bad enough, so little do they re­member or regard for what end they came to the Church, what they heard there, and to whom they must one day give an account for both. And in this particular as well as in many other, the most professed enemies of our Religion, the Turks will condemn you at the last day, who at their com­mon devotions, count it no small trespasse against the Majesty and honour of God, so much as to scratch the head, or to use any [Page 200]other indecent or impertinent ge­sture, imagining their prayers by this means to become ineffectuall and fruitlesse for them before the throne of the Almighty, Bus [...]equ. as one long conversant among them hath observed. And for this cause they will usually transgresse the bounds of a sabbath daies journey in tra­velling to some other remote Church, there to serve God as they pretend upon any worldly occasions, or concerning profane businesse of commerce and such like, when they will scarce make a step out of their houses to their own congregation, though the place or Church be never so neer unto them, unlesse perchance they have an errand to do there of the same nature with the former. Thus God is served in pretence, but the world in truth, or in deed; or in­deed the Devill, who setteth them a work, though upon their own businesse.

Now what grosse ignorance doth every where blinde the eyes of this people? For many, not­withstanding [Page 201]they have been so long accustomed to the hearing of Sermons, and can yeeld you an orall confession of their faith, un­derstanding no more what they say, though in their mother tongue, then their sorefathers did, of that which they were taught by their Priests, to repeat in a strange and unknown language; neither can they distinguish be­tween a precept and a prayer, but usually confound both as one in their orisons and private devotions. Hence it is that they scarce look higher then to the common pro­vidence of God in all their waies, giving them seasonable weather, and fruitfull seasons, with other common blessings of life, or with­holding these from them, when he is displeased with them for their sins. In the mean time they are altogether senslesse of his saving grace in Christ Jesus: and as they seel not the want, so it is to be seared that they never obtain the benefit thereof. And indeed they wilfully close their eyes against [Page 202]the light, either grossely neglecting, or obstinately refusing to know more then they do, at least so much as they ought. For they neither respect nor make use of a minister for his gifts, whereby he is able to instruct them, nor consider the ne­cessity and unspeakable benefit of his office in order to a better be­ing then this present life, but if he be a man given to hospitality, no exacter of his tithes, easie and willing to be deceived in matter of contract and right, they more re­gard him for this bounty, and fa­cility of manners, then for all the good he can do them in reference to their precious souls, like those of whom we read, Joh. 6.26. that followed Christ for his meat, not for his miracles and doctrine. And there­fore men of the other temper have been very evilly entreated by them in these obnoxious and dan­gerous times.

In like manner the Bible is laid aside by the ruder sort, as well in respect of domestick use as of pub­lick practise, and where it is re­ceived [Page 203]into their houses, and read at certain seasons, it is a shame to see how slovenly it is tossed up and down, and soyled by those places where it is carelesly thrown as if it were some base utensil of the kitchin, or of some other room belonging to the house, not a pearl of that price whereat every sober Christian doth esteem it, or at least ought to do. And I would to God this were not a generall fault throughout the Nation, and the Index of a greater; I mean the inward slighting of that word which we outwardly thus vilifie and disgrace: for although I should be loth to perswade others, or allow in them a superstitious re­veverence towards the Book; such as the Turks use towards their Al­coran (who count it an horrible crime for any man, though unwit­tingly, to sit upon it, Busbiq. Ep. 1. and punish the same with death in a Christi­an:) yet I cannot but minde you of that which is comely and agreeable to the nature of the thing, with­out which we must needs bewray [Page 204]a kinde of irreligion or con­tempt of that which is holy, and give occasion of scandall to those who are of different profession from us: wherefore it is storied of Edward the sixth, that godly young Prince and first reformer of this Church, that being upon some occasion to look out at a window in a house where he was, and having a Bible brought to him to stand thereon for his better conveniency of sight, he utterly refused to make use there­of for this purpose, but devout­ly kissing it, in the presence of them that stood by, he laid it down on the place again: a tru­ly royall example of piety, by which he shewed how great hap­pinesse the world might have expected from his future govern­ment, if God had not then judged him too good for an earthly, and counted him worthy to receive an heavenly kingdome.

Now concerning your demeanure towards the Ministers of the Lord Christ, it may very well seeme [Page 205]very incredible to all men of other professions in the world, to whom ye give place for love and honour, usually given to such as serve them in holy things, that I may not say far outstrip and goe beyond any of them in malice and mischief to­wards your spirituall Guides, especially of late years since you have had more free and safe oppor­tunity of shewing your disaffection to them, or spleen against them, then in preceding times. It hath ever been your practise received from your forefathers to remove (as much as in you lay) the anci­ent Land-mark, and to entrench upon the bounds and the inheri­tance of the Clergy; and this ye have done by concealment of known rights belonging to the Mi­nistry by pretended, but false prescription and custome against both humane and Divine Law, by Defalcation of Tithes, unjust pay­ment or detention of them, evasi­ons, collusions, and by other wayes as bad as these. But now ye desire a release of this debt, or non-payment [Page 206]thereof, some (as they make shew) for conscience sake, because it is in their account part of the Leviticall Law, or of the old Jewish bondage from which they are wholly exempt by Christ Jesus, others for no other end either in shew or in truth, then to spare this cost of Religion, and to lay the gaine to their own private treasures. And surely we have cause to beleive that if the common Countrey people might be freed from this ungrate­full pension, or might Tithes (as they speak) be laid asleep, they would not much care, if the Ministry also slept with the same; for as they count the one an ex­tream burden to their purses, and therefore never yet paid Tithes with a willing minde: so they feel the other a burden to their consci­ence, from which they would be delivered, did not a superiour fear limit and restrain them in this impious desire and ungodly will; For they cannot endure to see a Minister thrive by their labour, though pining with his owne, [Page 207]and for their sakes in the Lords harvest.

As for the other sort, whose conscience (as they professe) will not permit them to be Tithers according to the Law by which we are governed, for fear of subject­ing themselves to a Ceremoniall rite or duty now abrogated by the Gospel, it is strange to consider, both how vain their fear is in this case, because this burden is not imposed on them by virtue of the Mosalcall Law, but by the civill Power for the maintenance of the Gospel; neither can it be proved, that it is a part of that shadow, whereof Christ is the Body; and also how false their pretence is of Christian tendernesse in this businesse, because the same persons who alleadge against the Ministers that they receive of the people, that portion which was properly due to the Leviticall Priesthood, doe at the same time complaine that they pay more now to the Minister under the Gospell, then the Jewes did to the Priest under [Page 208]the Law, namely, a fifth for their tenth part; which if true, the rate is much different now from what it was then, and they do apparently pluck down with one hand, what they built up with the other. But the truth is, that which ye both driveat, and all the people of this once flourishing Island together with them, is how ye may serve the Lord at the easiest hand. A cheap religion, by which ye may save most, and thrive best for the world, wherein is least trouble and most gain, doth alone suit with your carnall dispositions and earthly mindes, although (as one well said) he that thinketh to save any thing by his Religion but his soule, will prove a loser in the end. And yet we have known a man in our times below the rank and quality of a Gentleman, who year by year pre­sented to his Minister a free will offering of that value, which here­tofore would have been accounted a liberall stipend for a serving Curate, and doth now passe for a tolerable salary in Gentlemens [Page 209]houses for a Domestick Chaplain, especially where the Patron is a man of the novel profession Of a far different and worse mind was that witlesse and gracelesse Justice (if I mistake not) of the County of Buckingham, who was not ashamed to say openly at the meeting of his fellow Commissioners, that he valued the labour of a Minister no more then he did two dayes work of a day-labouring man. But happily there be many more of the same minde with this young no­vice, although they have more discretion then to utter it thus free­ly as he did; as for the other I must confesse, I have not as yet found a companion for him, and know not where to seek one. And now I shall take a further view of your wicked practises against those who have faithfully served you in the Gospel of Christ Jesus.

The time was when your Pro­genitors made a lamentable com­plaint (as they term it) by way of supplication to the High Court of Parliament for a learned Ministry, A Petiti­on, 1585. [Page 210]and withall requested that the full maintenance of Tithes, might be again restored to the Church, with what intention, God knoweth to whom I leave it. But the time is come in which you their unhappy posterity delight more in unlearned then in learned Ministers, and many of you have made humble addresses to the present power, that ye might be freed from the decimal charge as too grievous for you to bear, and more then the necessities of the Pastour, or (as you imagine perchance) the dignity of his cal­ling doth require. And however the rest were close or silent in the matter, it is justly suspected by some, that it was not so much the love of the Ministry, as fear lest they should be only poasted off to more rigorous exacters of this pay­ment, not eased of the burden which deterred them from joining with then former in the same request. But this happily may seem rather a mat­ter of covetousness for your selves, the of malice against your Mini­sters, or indeed a pernicious effect of both; your other proceedings [Page 211]lowdly publish and proclaim to the world the malice and bitterness of your spirits against them. For with what eagernesse of minde and earnest endeavour have ye prosecu­ted the ejection of many a worthy labourer in Gods harvest out of his lawfull possession? And by how slight means have ye set on foot, yea and accomplished also your mis­chievous designes? sometimes by slender and uncertain informations brought against them, otherwhile by frivolous accusations, and sometime again by false imputati­ons of malignancy, popery, super­stition, and of such like crimes, laid to their charge, from which they were altogether free, not without the subornation of false witnesses sometimes to attest the same. And in case new matters of scandall were wanting, whereby to make them odious to the ruling Power, those which time had almost buried in oblivion, were revived again by you to the infamy and damage of your Pastors, as if they were not men compassed a­bout with infirmity, as well as [Page 212]others, or your selves free from all iniquity, not needing the mercy of him who is the common Re­deemer of you both, and though ye need it, how can ye with con­fidence expect it, if that be true as ye finde, Jam. 2.13. Jam. 2.13. For he shall have judg­ment without mercy, that hath shewed no mercy? For neither your words nor deeds have been such toward them as doe become men that shall be judged by the law of Liberty, Vers. 12. because ye have used rigour and extremity in them both, not advising in the least measure with the Law of Christ: For otherwise ye would not have aggravated after this man­ner every small matter which might any wayes tend to their prejudice, but rather have passed by such as these, and either concealed the greatest where there was hope of repentance and amendment, or fol­lowed the same with all meckness and moderation considering the persons whom ye did pursue, and the sad calamities which were like­ly to befall them and their families, if judgement should proceed against them.

And surely it is strange that the painfull industry of many years in the work of the Ministry could not prevail either with you who did partake thereof to conceal, or with those that were their Judges, and without doubt knew as much, to pardon one or a few errours of their life upon promise of more strict conversation for the time to come. Ye did pretend indeed that zeal for the Truth onely, and love of Gods people did set you thus in opposition against the scandalous Ministers, or those whom ye were pleased to term so: but I fear, your own conscience will one day tell you plainly (and I pray God not too late) that private quarrels, per­sonal interests, and self ends carried you all along in these unwarran­table courses of mischief and perse­cution; for some of you, to our knowledge, who have been most forward to thrust forth of the Lords inheritance them that for many years together had ministred unto you in holy things, have been the first that fell into dislike of [Page 216]their owne new choice, and refused to give them maintenance accor­ding to the Law. So weak and unstable is your judgement, so sickle your affection, so immoderate your desire of novelty, so blinde your conscience in discerning your own hearts, so squeamish your mindes to receive truth, if it doth any wise make against your worldly advantage, or touch upon your sins, the which though never so grievous and manifest, Hos 4.4. no man must strive, or repove another: for thy people are as they that strive with the Priest.

Neither are ye offended onely with the Minister for open, but also for secret rebukes, yea and for private admonitions and cor­reptions sometimes, be they never so necessary and gentle withall, as I have seen it by often experi­ence verified in many; one more especially, a very lewd person indeed, who being mildly reproved by a Minister in my hearing for some scandalous sin, replyed again; It were better for us if ye Ministers held your peace, because then we [Page 217]might sin with the lesse guilt and punishment. To whom then shall I speak and give warning that they may hear? Behold, Jer. 6.10.their ear is uncir­cumcised, and they cannot hearken: be­hold, the word of the Lord is unto them a reproach: they have no delight in it. Wherefore he that doth not please your humour, or advance your faction, or gratifie you in your beloved corruptions, or sparing you strikes at your adversaries; in a word, will not be partakers of your sins by connivence or practise, straight ways grows out of request with you as an unprofitable teach­er, or rather one not fit for your purpose, however he be accom­plished in all other respects: and thus he is by little and little aban­doned of you, and another sought out more agreeable to your fancy, and mind, for a short season, untill the date or time of pleasing you be expired also: Insomuch as one Pa­rish not many miles distant from the University of Oxford, hath been known since these Times of trouble and distraction to have disliked and [Page 218]changed their Ministers as often, if not more often then there be sea­sons in the year, and yet scarce afford maintenance for a single man to live with them. It is past be­lief what foolish exceptions they have had against those men who have upon triall, or other occa­sions preached before them; besides many against severall Ministers, this they had against one not unknown to my self (if I am not misinform­ed) that he preached too long up­on the same Text. I pray God this spirituall delicacy doth not presage a spirituall famine in the end, whereby men may hunger and thirst after that Word which they despise and loath now be­cause of the plenty and fulnesse thereof.

And here I may not passe by in silence a common but very danger­ous errour that possesseth your mindes, whereby ye fondly and falsely imagine that the successe of the Ministry doth depend upon the personall gifts of the Minister, and not wholly upon the ordinance [Page 219]of Christ, for which cause yee magnifie some above measure, and despise others in comparison of them, calling the first powerfull Preachers, and not acknowledging the last for such, because not men so well qualified for the work of the Lord as they. The which conceit (if I mistake not) is not the least cause of your non-prosi­ciency by the meanes of grace. For how can ye reap benefit from the Ordinance, if ye come not duely prepared to it? and how can ye come duly prepared to it, if ye have not a just esteem of it, that ye may answerably submit unto it? For, 1 Cor. 3.7. neither is he that planteth any thing, neither he that watereth: but God that giveth the encrease. Let men therefore learn to have greater respect to the blessing from above, then to the means below; to the grace and gift of God, then to the abilities and endowments of men in the great busmesse of their con­version and edification.

Again, ye English people are ge­nerally indifferent or luke warm [Page 220]in Religion, and so ye may enjoy the worlds good, care not what doth become of the Truth of God, the which ye hear indeed, but learn and know not, like those of whom we read 2 Tim. 3.7. ever learning and never able to come to the knowledge of the Truth; or if ye know it, receive it not, neither beleeving it with your hearts, nor obeying it in your lives: for although ye all professe faith, and pretend to it, as the main ground and pillar of your hope in God, yet it is but a bare profess on and meer ostentation of that which ye have not in truth; a few excepted, who testifie the same by their innocent and holy con­versation, Jac 2.26. without which faith is dead being alone. The rest deceive themselves with the shadow of faith; namely, a vain and causelesse pre­sumption, which they embrace for the substance; in the mean while giving no evidence thereof to the world, and hating those that call upon them for the practice of re­pentance and good works, yea and persecuting them sometimes, [Page 221]as we have found by experience. But to slight admonitions of this nature, is almost every mans guilt, however scarce accounted of as a crime by any. The truth is, ye would fain have, and some openly declare as much, a religion exempt as well from duty as from charges and expence, ye would goe to heaven, and yet stirre not one foot in the journey, receive the reward of glory, but do no work of grace for it. And notwith­standing your frequent confessions and protestations of faith in God, many are yet found among you who give more credit to the say­ings of Diviners and Astrologers, though seldome but false, and ever uncertain, then to the writings of the Prophets and Evangelists, and more seek unto such as these then to their Maker in the time of their distresse.

Now how far ye are from obey­ing the precepts of the Gospell, or the commands of that Lord to whom ye have given up your names, and vowed your selves to [Page 222]be his faithfull servants unto death, let your own works witness against you, and your conscience judge of you according to this evidence: for, Isa. 9.17. every ones heart is set upon their covetousnesse, every one is an hypocrite and an evill doer, and every mouth speaketh villany. Ye idolize wealth in all your habitations, set up this stumbling block of your iniquity in your heart, and before your face for the many which ye have removed out of the way, serving this mammon of unrighteousnesse more then the true living God. To gain riches ye generally speak not what you think, do not what you speak, and neither speak nor do as ye know and ought. To retain your ill gotten goods, ye dispense with your selves for swearing what you list, breaking oathes at pleasure, violating covenants made with God or man; no tye so sacred or solemn, which can hold you against your profit, or to your present disadvantage. It is your received principle, that ye may get wealth at any hand for your [Page 223]selves and children, ‘Si possis recte, si non quocun (que) modo rem.’ And your measure is as much as ye can, by all means possible how base soever. Insomuch as your trades (as they are now commonly used) seem to be but so many mysteries of iniquity or deceitfull baits for sinfull gain. Pro. 21.6. The getting of treasares by a lying tongue, being a vanity tossed to and fro of them that seek death. For the restitution of ill gotten goods, whether by vio­lence, or by deceit, is a thing not thought upon in these daies, wherefore men usually dye in this sin without recognition, much lesse repenting of what they have done amisse. Nay, some there be so vain in their conceits, so cor­rupt in judgement, and depraved in their will, partly by education, partly by the custome and manners of the age, that they imagine it no sin at all to defraud or go beyond their brother in any matter, taking this to be a warrantable principle [Page 224]in all matter of contract and bar­gaining with others, that they may make as much of their goods as they can, without any respect had to the benefit and advantage of the buyer: a thing most opposite to justice and charity; and as if this were not enough they glory in their deceit and over-reaching one another, especially of the Clergy and University men, whom all deceive with one consent, abu­sing their simplicity and want of experience in the things of this life, to the dammage of them, and to their own unjust profit. In like manner they do without equity, or measure exact upon strangers wheresoever they come in the price of all commodities, notwith­standing men of the same countrey and religion with themselves, little considering to what exigences men of this condition may be reduced on the way, and are subject at all times. Others there be that enter­tain this opinion or perswa­sion in their mindes, that they may wrong and deceive as they lift, [Page 225]or as far as they are able, any man who is of a different judgement or faction from them in religion, whom they call the wicked and ungodly, and look upon as them that have no right to the crea­ture, by reason of their unrege­nerate, and unsanctified estate of life; whereby indeed they get and lay up treasure for themselves, Luk. 12. but are not rich towards God. Thus do fools make a mocka [...]sin,Prov. 14.and it is a sport to them to do mischief. And like the Florentine each one getteth his wealth, by carrying about with him a dogs soul (as he said) to make no conscience of any thing, so it might be for his gain.

And from whence proceedeth this immoderate desire of worldly wealth? Doth it not from hence, that you may consume it upon your lusts? Jac. 4.3. or heap it up to no use and pur­pose, but to seed your unsatiable avarice? or to reserve it for your children (though little wanting it) against the time to come? This indeed is the vulgar pretence, and common excuse for all that ye do, [Page 226]whether right or wrong, ye must provide for your children and fa­milies, they that come after you, must not want in any case. And indeed so ye leave them a tempo­rall inheritance, or a good portion in this life, you care not what may become of them hereafter in ano­ther world: wherefore as well by your precept and by your exam­ple, which is continually before their eyes, ye teach them to be hypocrites and deceivers like your selves, and applaud them for their covetous practises, and every course they take, be it good or bad, to preserve or encrease this worlds good, not caring in the mean time, whether they be godly and vertu­ously educated, or no; This is the least thing you minde in all your thoughts for them. Neither will your fond and overweaning affe­ction, many times suffer you to have them brought up after a sober and austere manner, lest forsooth they should too much lay it to heart, and pine away with secret discontent. Now this soft and re­misse [Page 227]education of them in your own houses, and under your own wings, or by such as know and are willing to serve you herein according to desire, that they may serve themselves of you for their own advantage, hath taught them almost every where to be rebelli­ous against God, against you their parents, and against their gover­nours also; to despise their su­periors, and betters, and to be impudent in their behaviour to­wards all. And you either not at all, or else but sparingly reprove them, seldome or never correct them for these exorbitances: yea, some of you stick not to uphold and encourage them therein. Thus do ye honour your children above the Lord, as Eli did 1 Sam. 2.29. 1 Sam. 2.29. while you transgresse his covenant to gratifie and please them in their lusts, and more deny the faith by your sinfull caring and carking for them, then they that do not at all provide for their families, whom not­withstanding the Apostle doth count worse then Infidels, 1 Tim. 5.8. [Page 228]Wherefore ye generally neither get riches as ye should, nor use them as ye ought, but get them either by violence, or by deceit; and when you have them, consume them on your lusts: so that ye are cursed both in the purchase, and in the possession, and your posterity for your sake to whom is entailed as well the curse as the reward of your unrighteousnesse, because of their inseparable union.

To your corrupt waies of get­ting riches, ye have added one above many as bad as these of spen­ding what ye have gotten, I mean your excesse of wine and of strong drink. For there is hardly any bargain or contract now which is not begun and finished at the cup; no meeting, no fellowship in these times without this evill custome of drinking and swilling: when na­ture, as well as grace, prescribes moderation and sobriety in the use of these creatures, ordained for the necessary comfort of the body, not for the superfluous appetite of the soul. From whence it is that [Page 229]those Pestes reipublicae, I mean your tipling house;, are encreased to so vast a number every where in the land, and do yet encrease daily, as so many snares spread in the way of those that passe by, and are about their lawfull employments: and the masters of them by their subtilty and base complyance with every mans humour that spends his money and time with them, draw more expense from them, and suck more of their labour and substance, then many honest callings in the nation put together. Neither is this all, but they usually are the nurseries of idlenesse, prosanenesse, and all manner of vicious living; and indeed what can we expect be­sides such fruits as these, from that sin which is the mother of all uncleannesse, and of whatsoever is displeasing unto God, or hurt­full to man, as the common and sad disasters occasioned hereby, both to private persons, and to whole samilies do more then sufficiently witnesse? and though an instance of the profanenesse at such meetings [Page 230]may seem altogether unnecessary, because nothing more usuall then this: yet I cannot forbear to repeat a speech, which I lately heard from the mouth of an ungodly companion drinking with his fellowes on the Ale-bench, who said, If all the Devils in hell stood round about me, I would drink my cups.

Oh the sleepinesse and deadnesse of Magistrates! the remisnesse of government! the want of care and conscience in the inferiour Mini­sters of justice to execute their of­fice, and discharge their trust! For otherwise how easily might many of these houses be suppres­sed, that without license sell this abusive commodity? how many more that sell it indeed with li­cense, but suffer all licentious­nesse to passe in the use thereof, uncontroled, through concealment at least, if not encouragement of what is done in contempt both of divine, and also of humane lawes by lewd persons, who make these places their daily or conti­nuall [Page 231]hunt? And both in short time reduced to a much smaller and more necessary number? Re­meraber therefore oh ye Justices of the peace, and you likewise who receive warrants from them, how much it concerns the welfare of the nation, and the quietnesse of your own conscience to enquire after and rectifie these disorders as spee­dily as you may: let not an omne bene be brought in upon oath at your sessions in stead of an omne male as the custome hath a long time been, and is still in use, or if it be, not finde so easie admission as as it hath heretofore done. But what hope of reformation? surely, If a man walking in the spirit and fals­hoed doe lye, saying,Mic. 2.12.I will prophesie un­to thee of wine and of strong drink, he shall even be the Prophet of this people. Now though that the Almighty hath for many years together ad­monished you of these and other your great and hainous sins by the messengers of his word, and of late severely chastised many of you for them with his rod, who [Page 232]is there among you that repenteth of the evill of his doings? Jer. 8.6, 7, 8. I hear­kened and heard, but they spake not aright: no man repented him of his wickednesse, saying, What have I done? every one turned to his course, as the Horse rusheth into the battell. Yea the Stork in the heaven knoweth her ap­pointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people know not the judgement of the Lord. How do ye say, we are wise, and the Law of the Lord is with us? Nay, do ye not rather adde to the iniquity of your sins? and are ye not become more vile and abominable in the Lords sight by your lewd practises then before? For behold your injustice is more exorbitant every where now, then in times past, your co­vetousnesse more close and sharp of appetite, your pride of apparell more gorgeous; the Hinde now ex­ceeding the Farmer that was here­tofore, in the trimnesse and cost of his habit, the Farmer the Yeoman, the Yeoman the Gentleman, and the Tradesman all these in bravery, [Page 233]every one mounting above his de­gree, and going beyond his estate in this sumptuous vanity; your hypocrisie more profound then ever, your contempt of Gods wor­ship never so open and apparent as now: so that ye seem general­ry to be incorrigible like those in the Prophet Jer. 5.3. For, though God hath stricken you, yet have ye not grieved; he hath consumed you, but ye have refused to receive correction ye have made your faces harder then a rock, ye have refused to return.

As long indeed as the dissolute plundering party were abroad in the countrey, and were a terrour and scourge unto you, ye appea­red as men mortified and weaned from the world; but no sooner was the rod laid aside, then ye retur­ned every one to his former waies, more strongly grasping, and closely emoracing this world then before; as it comes to passe between friends after a long or dangerous parting one from the other: like the peo­ple of Israel, of whom the Prophet witnesseth, Psal 78.34, &c. that when [Page 234]God slew them, then they sought him, and returned and enquired early after him, and they remembred that God was their Rock, and the high God their Re­deemer. Neverthelesse, they did flatter him with their mouth, and they lyed unto him with their tongues. For their heart was not right with him, neither were they stedfast in his covenant. So ye after the same manner did but dis­semble in your hearts both with God and with man in the time of your distresse, notwithstanding all the shew and profession you made of repentance and turning unto him, who smote you for your transgressions. And to say the truth, your hypocrisie is not tran­parent only in the fountain, to him who seeth and knoweth the hidden things of darknesse: but in the streams also which flow from thence, I mean the externall actions and courses of your life, to men who judge according to the appearance and sight. For he that narrowly con­sidereth and examineth without prejudice, the usuall motion and carriage of things in these times, [Page 235]shall finde very few, at least not any considerable number of men in comparison of the rest, who have not sided with the severall unhappy divisions or factions of the nation according as they were led by private interests of depen­dance, gain, honour, liberty, and such like personall advantages, notwithstanding their fair pre­tences of conscience and religion in reference to the cause which they did maintain. Under the same colour do you still as for­merly bite and devour one ano­ther, as if that religion which tea­cheth mercy, and enjoyneth the exercise thereof even towards the worst enemies both of its pro­fessors and of it self, could any way countenance before God, or discerning good men, proceedings of this nature so contrary to the precepts thereof: and although according to the custome of hy­pocrites you pride your selves in this, that you are not so debau­ched in your life, and loose in your manners, as those are known [Page 236]to be who are opposite to you: yet ye cannot quit your selves of that imputation which the Lord doth fasten on the Pharisees and Scribes of his time, namely, that they did strain at a gnat, Mat. 23.24.and swallow a camell: for as they then were double diligent (as we say) in observing what the Law did require in point of ceremony, and circumstance of divine worship, as also every vain tradition received from their foresathers, but omit­ted the weightier matters of the Law, Vers. 23.judgement, mercy, and faith; forbearing to est with unwashen hands, lest they should transgresse; Chap. 15.2. Luk. 11.39. and yet desiling their conscience with ravening and wick­ednesse; and afterward with the bloud of the Son of God: so ye with whom an innocent ceremony would not go down, heretofore, and is an abomination unto this day, now can swallow down all manner of injustice without re­morse or distaste thereof in the least measure, Mat. 23.14. and devour widowes houses, as they did, under the same pretence also of prayer and devotion.

But some of you place all the [Page 237]duty of a Christian, or Saint in the externall observation of those things that pertain to the wor­ship of God, or in a professed zeal for the Sabbath (as they term it) and hearing of the word as op­portunity is given them; others in the mortall performance of what the Law prescribes in point of justice and common honesty: both with like deceit and danger, setting these two at oddes one against the other, which by the will and commandement of God, are to be inseparably joyned together in our Evangelicall obedience, and cannot be parted without practi­call apostasie, or manifest for saking of Saintlike integrity necessary in order to salvation for every man that will be a disciple and follower of Christ Jesus. Now what more evident sign of hypocrisie, then such partiall respect as this to the Commandements of the Lord, whereby we pick and chuse some, refuse and reject others according to our own pleasure, or as they best sute with or disagree [Page 238]from our corrupt affections and sinfull lusts.

To which we may adde also your non-proficiency under the means of grace: for never had a nation more plentifully sowen among them the incorruptible seed of the word, that yeelded so bad or sparing increase thereof, as ye have done. Never any yet who know so much, and practise so little as your selves, on whom greater light have shone, and yet more love and walk in darknesse, then you of this untoward, stub­born, Psal. 78.8. and rebellious generation, a generation that set not their heart aright, and whose spirit is not stedfast with God: Insomuch as it is an aspersion cast upon you by your adversaries, (and I would to God without ground or just cause) that our fore-fathers in this land under their religion, were faster tyed by their bare word and promise, then Protestants at this day by their most solemn oathes: a charge in­deed against us never more verified by our practise, then at this pre­sent [Page 237]time, but little making for them or for their cause, whose lead­ers have taught them to erre more concerning this thing, then any in the world besides, framing mischief by a law, or art of dissembling un­known to men in times past, and to be abominated throughout all ages.

Be ashamed therefore O ye En­glish people, and confounded in your selves because of all your transgressions. And fear him who hath so often turned his anger away, Ps. 78.38.and not stirred up all his wrath; Lest he at length cast upon you the fierceness. V. 49.of his anger, wrath, and indignation and trouble, and as he hath begun, so ac­complish is fury in the the midst of you or behold ye have already seen the tokens of his displeasure against you, in that he hath taken from you those ill gotten goods by the hand of violence and rapine which ye procured to your selves at the first by oppression, or by deceit, having given your substance and your treasures to the spoil without price, and that for all your sins, even in all your [Page 238]borders. And because you have not believed the Lord speaking unto you early and late by his spirit in the Ministers of truth and righteousnesse, he hath in his just judgement sent the spirit of delu­sion and errour among you, in those that preach unto you without cal­ling and commission from him the imagination of their own heart, not his word.

Now these with the like pro­ceedings of the righteous Judge a­gainst thee in judgement, are so many gentle forewarnings to thee, O Nation not desired, of timely re­pentance and conversion to thy God; but in case of impenitency and obstinacy against the gracious counsell of his will, certain fore­runners of greater plagues, both upon the bodies, and also upon the soules of thy children. Fear therefore that if thy vain thoughts still lodge within thee, and thou haste not to appease the wrath of thy Maker, Zeph. 2.2. before the Deeree bring forth, before the day passe as the chaffe, before the fierce anger of the Lord come [Page 239]upon you, before the day of the Lords anger come upon you: Fear, I say, lest your houses shall be turned unto others, Jer. 6.12.with your fields and wives together, and the whole land be devoured by the fire of his jealousie. Zeph. 1.18 The Lord hath planted you in a good land flowing with milk and honey, like that of Canaan, but your unthankfulnesse for his blessings and abuse of them to sin and provocation of the eyes of his glory, when the measure of iniqui­ty is already full (as it seemeth now to be) may soon cause him to cast you forth of this goodly inheri­tance, as he did them that were be­fore you; and give it for a posses­sion unto strangers, whom ye have not known in times past, and whose language ye cannot understand. The best tenure of your land is the gracious will of God, and the con­dition of his will, your obedience. If ye be willing and obedient, Isa. 2.19 20.ye shall eat the good of the land; But if ye refuse and rebell, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. And if this thought may not startle your mindes sleep­ing [Page 240]on the bed of sinfull sloth and carnall security, let that I pray you of a far greater and more de­structive evill awaken you from sleep, the removing of the candle­stick out of his place, after that the star is vanished away, or set in ob­scure darknesse never to rise again. For ye have a long time turned the grace of your God into wan­tonnesse, and you plainly see that the light beginneth now to shine much more dim then formerly, and not at all in many corners of the land, and is there not just cause to fear, Mat. 21.43 lest that the Kingdom of God shall be taken from you, and given to a Nati­on, bringing forth the fruits thereof? And the rather for that the Lord hath not given you a heart to perceive, and eyes to see, and eares to hear ( Mic. 9.7.the rod and who hath appointed it) unto this day. vers. 6.10, 11, 12.For are there (not) yet the treasures of wickednesse in the house of the wicked, and the seant measure that is abominable? shall I count them pure with the wicked ballances, and with the lag of deceitfull writs? For the rich men thereof are full of violence, [Page 241]and the Inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouth. Jer. 9.3. And they bend their tongues like their bow for lies, but they are not valtam for the truth upon the earth: for they proceed from evill to evill, and they know not me saith the Lord, Ch 5.29.Shall I not visit for these things saith the Lord. shall not my soule be avenged on such a Nation as this? Ye are guilty of the sins of Israel, and can you hope to escape the judgements of Israel? you have seen what heavy judgements have been executed upon them from time to time by the hand of Di­vine Justice, for the same sins which you dayly commit, and not up­on them alone, but upon the neigh­bouring Nations round about you, the war, pestilence, and fa­mine, which wasted and consumed thero, and is there not cause why after so many warnings by the sad examples of others, you should ex­spect greater judgements, or the same in greater measure, then did light upon them? Luke 13.3. Jam 4.8.6, 9, 10. Surely except ye repent, ye shall all likewise perish. Draw nigh (therefore) to God, and he will [Page 242]draw nigh to you, cleanse your hands ye sinners, and purifie your hearts ye dou­ble minded. Be afflicted and mourne and weep: let your laughter be turned to mourning, and your joy to heavinesse. Humble your selves in the sight of the Lord, and he shall lift you up. Be­lieve and obey those Ministers that most powerfully dehort from sin, and exhort you unto righteous­nesse, both by their preaching and by their living; and not them, which decry duty, and secretly per­swade you to libertinism and licen­tiousnesse of life, or who flatter you in your sins, bearing you in hand, that ye are better then you are, or not so bad as some account of you; for though this be pleasing and plausible, yet God knoweth, (and you will finde so at the last) it is pernicious doctrine, whereby ye are brought into the snare of the Devill. Neither rejoice to hear the sins of other men reproved as the costome is, but truely grieve for them and much more for your own, when they are represented to your conscience by the Lords [Page 243]Messenger, not storming at his re­buke, or having indignation at his person, as the manner is, by which means he is often discouraged in his Office, and you ever hardned in your sins. In a word, let it be the faithfull endeavour of you all, as much as in you lyeth, to reform your own lives, and the lives of other men, O ye Ministers of the Lord, O ye Magistrates of the land, O ye People both small and great, minde this one needfull matter, and no longer dote upon private personall interest with the neglect of the publick, and to the ruine of the whole, prefer not any more the State to the Church, the world to Christ, gain to godlinesse, 1 Pet. 1.15. and earth to heaven But as he which hath called you is holy, so be ye holy in all manner of conversation: suffer him once to rule in your hearts, who hath so often been in your mouths, and of whom ye have made so fre­quent mention with your lips, Mat. 7.21. saying unto him Lord, Lord, but not doing the will of his Father which is in heaven. Be his servants in deed, [Page 244]and not in word onely, his Disci­ples in truth, as well as in shew and in outward profession, not for what ye may gain here, but for what ye shall enjoy hereafter. If ye know these things, happy are ye if ye doe them: Now that ye may be able to doe them, by him who can doe all things, Phil. 2.13. and work­eth in you both to will and to doe, of his good pleasure, The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all, Amen.