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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19589	The sermon preached at the Crosse, Feb. xiiii. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against Papist, and Brownist, to be the truth: wherein, this point is principally intended; that the religion of Rome, as now it stands established, is still as bad as euer it was	Crashaw, William, 1572-1626.	1609 (1609)	STC 6028; ESTC S118191	115,004	191

Berarduccius sūma Confessorū C. Geo Cassan●ri Consultatio Covarruvias variarum resolutionum Corpus Iuris Canoniciper Greg. 13. Lugd. 91. 4. Idem cum glossis edit vetust 507. 510 Constitutiones Pont. Rom. per Pet. Mathaeum Lugd. 88 Caeremoniale Romanum Aug. Taur 602. 4. Capella in Ieremiam Tarracon 86. 4 Coccij the saurus catholicus Col. 99. fol. Costeri Enchiridion controuersiarum c. Col. 600. 8 Alp. Ciaconus Apologia pro Tr●iano c. Ro. Concilium Trident. Ra. de Caesare Caietanus in Aquinatis summā Ant. 68. fol. ●h de Combis compendium theologicae verit Lugd. 79. B. Corradus Quaestiones cascons Ven. 600. 4 H. Cuickij speculum concubinariorum c. Lov. 600. 8. D Decretalium sextus St. Durantus de ritibus ecclesiae catholicae Ro. 91. 8. E D. Erasmi opera Bas. 4. fol. Espencaeus in ●itū par 68. Idem de Continentia 4 F. Io. Ferrariensis Practica Papiensis Feuardentius in Petrū 600. homiliae par 605 Firmamenta trium ord S. Frācisci Par. 512. 4 G I. de Graffijs decis aureae cascons 604. 4 Ado. Gualandus de morali facultate Ro. 603. fol. Gregorius de Valentia Ingolst 98 fol. Ia. Gretserus de Cruce ibidem 60. 4 Anas Germonius de sacrorum immunitatibus Ro. 91 Io. Gersonis opera fol. H D. Hessi Synodus protestātium Graeciae Stir 93. 8 Heskins his parliament Ant. 66. fol. Hosij opera Col. 84. fol. I Io. Chrysost. a visitatione de verbis dominae Ven. 600. 4 Index librorum prohibitorum Clem. 8. 97 L Liber conformitatū beati Frācisci c. Bon. 90. fol. Llamas summa c. Litaniae preces profide Catholica in Anglia c. Ro. 603 Liber voc exercitium Christianae piet c. Col. 92 M Missalia vetust noua edit 905 fol. Magnum speculū exemplorum Duaci 605. 4. Monumenta ordinis Minorum Salmant 511. 4. N Nauarri Enchiridion Wirce 93. O Onuphrius de praecipuis vrbis Ecclesijs Col. 84 Oleaster in Pentateuchum Onus ecclesiae Ant. 68. fol. P Posseuini Apparatus sacer Ven. 603. fol. Pontificale Romanum vetust Ven. 520. fol. Idem Romae 1595. fol. Proctor his way home to Christ. 8 Pistorius contra Mentzerum Peraldi summa virt vit Ant. 71. 8. Alb. Pighius decontrov in com Ratispon 42. 49. 8 R Rhemes testamēt at Rhemes 82 S D. Stapleton doctrin princip Par. 79 fol. Simancae Institutiones cathol Vallisol 55. fol. T Tolleti instructio sacerdotum Ant. 603. 8 H. Tursellinus de virgine lauretana Mag. 601. 8 V Vi●aldi Candelabrum aureum Brix 95. 4 Vincentij ferrariensis prognosticon 4 Vasquez de cultu adorationis Mog 601. 8 W Watsons quodlibets 4 Z Lae. Zecchius Summa moralis theologiae de casibus conscientiae Brix 98. 4 Ludouicus Viues de causis corruptionis artium Les voyages de Sr. de Villamont A Arras 1605. Catalogus reliquiarū Indulgentiarum in 7. Ecclesiis vrbis Manuscript Other Authors alledged not popish or but in part Augustinus Concilia per Crab. Col. 57. fol. Eadem per Bininum Col. 606. fol. Cābdeni Britannia Lond. 607 Colloquium Ratisbonēse 4. 600. Epistolae Iesuiticae 601. 8. Euangelium Romanum 600. 8. Centum grauamina Germanorum 4 Hospinianus de Templis Tig. 603. fol. Harmonie of confessions 4 Zuinglius Cyprianus A SERMON PREAched at the Crosse. IEREMIAH 51.9 We would haue cured Babel but shee would not bee healed let vs forsake her and goe euery one into his owne countrey for her iudgement is come vp into heauen and lifted vpto the cloudes THis is not spoken in person of the Angells that were set ouer Babylon as some thinke for Angells haue no charge of curing mens soules they mourn for mens sinnes and reioyce at their conuersion a Lu. 15. 7 10. they guarde their bodies b Psal. 34. 7. and carry their soules to heauen c Luke 16. 22. but the curing and conuerting of the soule hath God delegated to his Prophets being men like our selues that so hee might make man to loue man seeing the hath made man a sauer of man Neither is it the speech and protestation of hypocriticall and fained friends who say thus to Babel to make a great boast of their little loue tho some hold so whose iudgement otherwise is of great respect for the reason heere giuen is too good and the cause too diuine to proceede from a profane heart Her iudgement say they is come vp to heauen c. But rather it seemeth to be the voice of the true Church shewing their loue to Babell and their longing desire to haue done good to their soules Bring balme saith the former verse if shee may bee healed Heereunto the Church answereth For our parts Wee woulde haue cured Babell but shee could not bee healed we did our indeuours but found her incurable therefore now seeing we can doe her no good let vs looke to our owne safetie let vs forsake her goe euery man to his owne Countrey For now we see God will take the matter into his owne hands seeing man cannot heale her hee will destroy her Her iudgement is come vp into Heauen and lifted vp to the cloudes The particulars considerable in this Text● be 4. 1. The Churches loue to her very enemies manifested in her desire to haue healed them Wee woulde haue cured Babylon 2. The malitious nature and incurable state of Babel causing a comfortless issue of the Churches labours Shee cannot be healed 3. The Churches dutie vpon consideration of her obstinacie and incurablenesse namely to lose no more labour vpon her but to abandon her and looke to herselfe Forsake her and let vs goe euery man to his owne countrey 4. What becomes of Babylon being incurable and forsaken of the Church what further remaines for her Vengeance and destruction from God her iudgement is come vp into Heauen c. All these are true in a double sense namely both in the literall Babylon and in the mysticall There is a Babell spoken of literally vnderstood in the old Testament there is a spiritual Babylon mystically meant in the Olde and literally in the New Testament Both are spoken of in this place the one historically and literally the other allegorically and in a mysterie and this interpretation is not without warrāt for it is ordinary with the Prophets in the old Testament when they speake of matters literally true at that time in vnder them to point at further matters of a more spirituall and higher nature For howsoeuer to destroy the literall and historicall sense of the olde Testament with some old and many late writers that be Papists is worthily cōdemned by the Church as iniurious to Gods word Yet the literall sense once layd we may then warrantably extend the text to the allegoricall sense as far as we see the holy Ghost in the New Testament to goe before vs or to giue vs leaue Thus Peter makes an allegory of Noahs Arke and makes

c. Therefore not so much to cleere my selfe as to honor the trueth and to shew that it is no tricke nor policie of our State as it is in poperie h ●●ook was printed in english in the colledge at Rome wherein it is affirmed that wee take catholicks draw vpō their legs bootes full of hot boiling liquor vpō their feet hot burning ●hooes do put them into Bears skins cast thē to the dogs to be puld in peeces all this and many such other set down in pictures Feuardent a famous Frier yet liuing at Paris wrote in latine 7. yeares ago that we reuile and reiect that praier to the holy Trinitie Sancta Trinitias 〈◊〉 Deus● misercre nobis Thus writes hee in his Commēt on 1. Pet. cap. 1. What will not he say that daie say this● for all our common praier-books now and those in Q. Elizabeths K. Edwards times do test●fie● the contrary Gretserus a sesu●●e was suffered to write within these 2. yeares that we rackt and tortured Garnet euen neere to death to make him confesse himself guilty of the powder treason but hee did not so wee hauing no proof hāgd him onely for being a Priest and not for it And that Ouē his man was puld in peeces on the racke and when wee had so killed him then wee gaue out hee had killd himselfe with a knife But for the 1. wee appeale to publike records the worlds knowledge for the second there yet liue witnesses whose eies saw the woundes and bloudy knife and whose eares heard him freely and penitently confesse hee did it with that knife to escape the rac● which he said he feared but had neuer tasted to set vp men with authoritie to raile and licence to lie thereby to make our enemies odious I haue beene induced to publish what was said and to iustifie out of their owne records what was affirmed of them namely that the deadly wounds found to be in that diseased body of Poperie many ages agoe remaine rotting rankling and vnhealed euen to this day This I demonstrate in 20. or more particulars Concerning all which wounds if they be true as I haue laide them downe and being true if yet they bee not healed then I hope your Highness and al Christian Princes may cleerely see that seeing she is past hope of reformation there remains no more but that she is ripe for vengeāce destruction Which as that Whore of Babylon hath so long deserued So God will put power into the hand and zeale into the hearts of our mighty King noble Prince to reward her as she hath serued 〈◊〉 to giue her double for all her iniquities that so all the Kings Princes of the Christian world may rouze vp themselues take example at the King Prince of great Britaine to hate the whore and make her desolate ●are her flesh and burne her with fire and that a●l nations who haue stood amazed hitherto at the patience and long suffering may now reioice and admire to see the zeale courage constancy of our kingly Dauid and princely Salomon The King of Kings blesse this king and prince and the blessed Father for his blessed Sonnes sake double and trebble the graces and blessings of the blessed Spirit both vpon the father and the sonne whereunto I am sure all good subiects at home and all true Christians in the world will say Amen With Magna est veritas praeualet Your Highnesse humble and deuoted seruant WILLIAM CRASHAWE To the Christian Reader whosoeuer be he a true Catholicke or a Romish TO preuent all misconceits that might arise vpon the so late comming forth of this Sermon so many weekes expected I desire thee good Reader be satisfied that the cause thereof was a long vnlooked for iourney And now that you haue it let mee desire all men in the reading and iudging thereof to deale with that ingenuity and sincerity as I haue indeuoured in the writing of it My conscience speakes for me I haue forged no new Author I haue falsified none I haue corrupted none I haue to my knowledge misalledged none I haue taken no proofe vpon bare report nor haue I produced our men to proue what I lay against them nor is there one quotation of any Author of theirs which I haue not diligently perused afore-hand and the whole scope of the place If any should think of answere I desire him let passe all personall rayling and by-matters and come directly to the points in issue which be these 1 Whether the Church of Rome teach practice in these xx or xxi points as I haue charged her withall or no. 2 If she do whether they be healed of these wounds as yet or no. 3 If she be not then how she can be the true Church which is so wounded and will not be healed If they do not teach and practise so I will yeeld the Cause And hee that can shew mee that either she is healed since or beeing not healed how she can bee the true Church I shall willingly hear him thank him I desire al that professe thēselues papists or their fauourers not to be so wilfull as to condemne what they know not but only to giue it reading then iudge as they see cause Wright in his Articles layeth to our charge manie strange Paradoxes as that we are all Atheists and Infidels by our doctrine that wee are bound by our doctrine to doe no good workes many such And Kellison in his Survaie thrusts vpon vs that wee deny Christ to bee the only Sauiour and Iudge of quick dead and many such abhominations all which we renounce and detest yet do what we can wee must haue them laid vpon vs and our writers teachers haue their speeches wrung and wrested beyond their meaning to make thē sound that way I dare appeale to the iudgement of Gods Church and al iudicious Readers heereof that I haue not done so with them nor taken vantage of their words whē it 's apparant they meant otherwise but charged them only with such points of doctrine practice as thēselues cannot deny but to be their own that not of one or two but for the most part generally receiu'd Cōmēding it to thy reading my selfe to thy praiers I leaue vs all to Gods blessing At the Temple May 21. 1608. Thy brother in the Lord W. Crashawe The Names of the Popish Authors produced in this Treatise together with the impressions heere vsed A. AQuinatis summa Ven. 509 Idem Antuerp 85. Fr. Agricola de verbo dei c. Leod. 97. 8 Cor. Agrippa de vanitate scient B. BReuiariū Romanum vetust Idem 93. 4. Bernardini de Busto Manuale Lugd. 511 4. Idem Colon. 607. 4. Bellarmini opera Ingolst 601. fol. Bernardi Morlanensis poemata 607. 8 Brigittae reuelationes 517. Nuremb fol Bonauenturae opera Romae Cl. Bonarscij Amphitheatrum honoris c. 605. 4

there were in them not the skill to rise in this world and attaine the honours and ease of this life but a heart to feare me and keepe all my Commaundements that so it might goe well with them and theirs c Deut. 5. 25. God wisheth no trifles to his children But oh saith God that Israel were healed● and oh saith Israel that Babylon were healed Thus do God and good men accord in their wishes Learne thou here thy duty if thou be Gods thou wishest for and prayest for and seekest for many things for thy children and thy friends thy wife and family Thou clothest them feedest them prouidest for them else thou art worse then an infidell a 1. Tim. 5. 8. and preferrest them and much more but all this is for the body But canst thou say from a good conscience I would haue healed their spirituall diseases I haue heartily wished and faithfully endeuoured their saluation This is to be a true friend a true father a worthy husband and a good wife happie they that haue such friends neere them 2. Obserue further they seeke the saluation euen of their persecutors so doth alwayes the holy man Paul was put in prison the gayler tormented his body and Paul healed and saued his soule b Act. 16. 24. to the 35. Many a sinner is made a happie man by his prisoner and the Martyrs oft times by their patience their prayers and holy instructions conuerted their executioners tormentors As in the former point a holy man is like to God so herein to Christ who when Iudas and the Iewes were conspiring his destruction the same houre was ordaining the holy sacrament and establishing the meanes of their saluation c 1. Cor. 11. 23. Thirdly Israel liues in Babel would gladly haue her as holy as themselues we would haue healed her It sheweth the excellēcy of the nature of holy things they are fire not in the flint hardly bet out but in the bosome that will not be concealed Pro● A man is not couetous of them He is indeede greedy to gaine them but not to keepe them secret and to himselfe as in worldly things wee are nay he desires and ioyes to impart them to others and it is the ioy of his heart to see others as good or better then himselfe Numb 11. 29. Woulde God saith Moyses all Gods people were Prophets and Paul wished from his heart not Felix the president and Agrippa the king alone but that all that heard him were like him not a prisoner and in bonds but in grace and goodness a Act. 26. 29. Hardly shall a man heare such voices in the world I wish others were as rich as I as high as I as learned as I as much in credit and fauor as I. No these things make men base and seruile self-louers and priuately minded but grace and holiness is of a royall and excellent nature and inlargeth the heart wherein it is with such loue to other men as nothing more contents him that inioyeth it then to make others as good as himselfe Lastly where it is said they would haue healed the Babylonians with whom they liued see what a good neighbour a holy man is he comes he dwelles he soiournes in no place but hee seekes the good of it Lot would gladly do good in Sodom if hee can doe none at least his righteous soule shal be vexed for their sinnes b 2. Pet. 2. 8. Israel soiournes in Babel and had rather be away yet while they be there they will cure her if they can and if she cannot yet Babel shall thereby knowe that Israel was amongst them Thus the whole shyre and parish shall fare the better by one good man dwelling among them Hee comes no where but presently he considers what that people wants what is their disease what he may doe to heale them or any way to helpe them he comes no where but he leaues behind him signes of his goodnesse monuments of his holinesse and a sweet sauor of his vertues Thus euery place is better for him where he comes and when he is gone his memory is blessed Extinctus amabitur idem his vertues praised his name honored his person loued Cōtrariwise the wicked leaues behind him the stinke of his vngodliness and monuments of his pride his cruelty his wantonness Come say they let vs leaue som tokē of our pleasures in euery place a Wisd. cap. 2. 9. Thus euery place is worse for him while he staies his memorie rots when he is gone Let vs learne of Gods Church here so to behaue ourselues in all places where we liue or where we come that the good may be helped the euill healed by vs that we may be able to say Them I found good I encouraged whom I found sinfull I would haue healed Thus shall we be honoured while wee are there praysed when we are gone and euer loued and blessed both of God and good men and the mouth of wickednesse shall bee stopped And thus we haue the particular good they wisht to Babylon namely her curing that is her conuersion and saluation Touching which healing of Babylon there be three particular circumstances implied in these words namely who they would haue healed how whom The first is Who they be that would haue cured Babylon the Text saith We would that is not the Prophets alone or the people alone or the princes alone but Wee that is altogether● the Prophets would as we may see in Daniel and Ezekiel a See their prophecies the Princes would as we may see in SHIDRACH MISAK and ABEDNEGO b Dan. cap. 3. Noble yong Gentlemen of Israel and the people would haue cured her as is plaine both here and in the 137. Psalme Where we may learne that howsoeuer properly and peculiarly and more principally it is the office of the Minister Yet it belongs also to euery Christian to performe the duties of holy and spirituall edification to them with whom he liues for their spirituall good Not onely the Prophets here would haue cured Babylon but euen those three young gallants being noble Courtiers gaue a worthy example to all of their age and ranke of admirable courage and constancie in Gods cause chusing rather to die then deny their God and worship an Idoll checking the Kings impietie and condemning his idolatry to his face rather like Prophets then Courtiers Such were their speeches and such their sufferings their words so wise their sufferings so valorous and all for their God that this alone had bene sufficient to haue cured Babell had she not beene incurable Oh happy kingdome where be such Nobles and blessed that Court that cherisheth such Courtiers the diuell should neuer haue his Church where God hath but his Chappell if it were thus in Christian kingdomes The people also had their hand in this good businesse they ceased not in all the time of their captiuitie to vse

to bee worshipped with the same worship as his diuinity 2. Whether Christs humane flesh be to be worshipped with latria 3. Whether the adoration or worship of latria bee to be giuen to the Image of Christ. 4. Whether to the crosse of Christ. 5. Whether to the Mother of Christ. 6. Howe the Relickes of Saints are to be worshipped So that we see heere is Christ and his Crosse and his Image and his Mother are made 4. seuerall matters of seueral distinct consideration then falling into the particulars for the 2. first questions he argueth them negatiuely but concludes them affirmatiuely touching which two we haue no controuersie with them at this time then comming to the 3. 4. which be these in question touching the Image of Christ whether it be to be worshipped with latria or no he answereth that it seemes no giues such reasons as he nor the world is able to answere but concludes affirmatiuely that it is as I haue set downe namely that Seeing Christ himselfe is to be worshipped with the worship of latria therefore his Image is also to be worshipped with latria So comming to the fourth question which is of the Crosse demaunding whether it be to bee worshipped with latria or no He answereth that it seemes no but concludes affirmatiuely that it is and then giues his reason as I haue aforeset it down ●rom thence drawes his conclusion in these words The crosse of Christ namely that whereon Christ was crucified is to be worshipped with latria for two causes both for the representation or resemblance it hath to Christ as also for that it touched the bodie of Christ But the signe of that Crosse or a crucifixe of what matter soeuer is to be worshipped with latria onely in the former respect These be his very words And heere by the way obserue how ridiculous and absurd poperie is in this point for it giues greater worship to the dead Image and wodden crosse then to the blessed Virgin Mary the mother of Christ of whom he concludes in the next article that shee is by no meanes to be worshipped with latria but onely with an inferiour worship called hyperdulia and marke what wodden arguments are giuen for it One Shee is a reasonable creature therefore must not be worshipped with latria Lo shee must not because she is a reasonable creature and yet the crosse shal which is vnreasonable dead Another A crucifixe is like to Christ therefore it shall bee worshipped with latria But is not she liker to Christ then anie crosse can be A third the crosse did beare CHRIST and did touch his bodie therfore it must bee worshipped with latria But did not she beare him and touch him and his blessed Bodie in a farre more excellent manner then the Crosse either did or could See what pittiful arguments be here brought to fortifie this damnable Idolatry Who could think that so great learned doctors should thus childishlie dally with holie thing and be so blinded in their vndestandings But this it is to bee drunke with the wine of the spirituall Babylons abhominations But to returne to the matter by these wordes of his Aquinas hath cleared that doubt and aunswered that obiection made afore that these wordes are not spoken to the crosse or image but to Christ No saith Aquinas they are spoken to the cross What can bee saide to all this but one thing more that in the time of Aquinas it may be this was holden but since then it is reformed now it is not so But I answere this wound is not healed for as it is thus as I haue reported in the olde copies of Aquinas both Manuscript and printed so is it also without the least alteration in the new and later editions reformed and purged as they pretend and printed within these fewe yeares And which is more euill whereas some thirty yeares agoe all Aquinas was reuiewed at Rome by commandement of Pope Pius Q●intus and purged and altered as they thought good and so printed yet had not the Pope so much grace in him nor so much zeale of Christs glory as to amend this horrible impietie but to the perpetuall blemish of Aquinas and euerlasting shame of their Romish synagogue lets it stand for good currant Catholicke doctrine euen at this daie that A Crosse is to be worshipped with the same worship as Christ himselfe Yet if any will stand vpon it that this wound is healed then let him shew vs what Pope hath cōdemned this doctrine nay what popish Doctor approued by their Church hath reproued this doctrine or taught and written the contrary Which wher they or anie other that take their part shal not be able to shew I contrariwise to make it manifest to all the world that this wound is not healed but ra●kles deeper spreds further will shew out of their latest and 〈◊〉 writers that this their doctrine is rather made worse then any way reformed To this end let the Reader bee pleased to marke the words of a great Doctor of theirs well approued amongst them a spanish professor of diuinitie for the order of the Cistercians who not 7. yeares agoe writing 2. volumes of Commentaries which he entitles de verbis Dominae Of the words of our Lady and dedicating his booke vnto the Pope himselfe CLEMENT the viii hath these words But what do wee speake so much of the Crosse Ioh. Chryso●t a visitatione de verbis dominae tom 1. lib. 6. cap. ● seeing there is nothing vsed in the passion of Christ that is without honour the na●iles the speare the coate the crowne and all such other things are honoured so much as that in regard they touched Christ men doe therefore worship them yet not with the same worship with which we worship the Crosse it selfe which inasmuch as it represents vnto vs the figure of Christ extended vpon it and inasmuch as it touched the seuerall parts of his bodie and inasmuch as it was died with a good part of his most pretious bloud Wee doe therefore worship it with the same worship with which wee adore Christ himselfe namely with the worship of latria For which cause it is that we speake to the verie Crosse it selfe and pray vnto it as vnto him that was crucified on it and do repose the hope of our saluation vpon it heereupon the Church singeth in the liturgie 〈◊〉 words of the Crosse All haile ô Crosse our onely hope in this time of ●ent do thou increase righteousnes in good men and grant pardon to sinners c. Lo● heere is a peece of refined popery indeed we worship the Crosse saith he as Christ wee speake to the Crosse it selfe we pray to the Crosse it selfe as well as to him that died on it and hee confesseth freelie that the prayer in the liturgie or masse booke is not made to Christ but to the Crosse it selfe From hence I gather these two conclusions

State honoured shall bee by these miser●ants thus dishonoured and that not on the stage ●nely but euen in print Oh what times are wee east into that such a wickednesse should passe vnpunished● I speake nothing of their continuall profanenesse in their phrases and sometime Atheisme and blasphemie no● of their continuall profaning of the Sabbath which generally in the country is their play day and oftentimes Gods diuine seruice hindred or cut shorter to make roome and giue time for the diuels seruice Are they thus incurable then happy hee that puts to his hand to pull downe this tower of Babell this daughter of confusion happy he that helpes to heale this wound in our State but most happy that Magistrate who like zealous Phin●hes takes some iust vengeance on that publike dishonor laid vpon our Churches But if wee bee negligent in this cause of God then he himselfe will take the matter into his owne hand whose Church whose religion whose holy ordinances and most holy name are dayly profaned by them for as their iniquities are hainous and their blasphemies against heauen so doubtlesse their iudgement is gone vp vnto heauen and lifted vp vnto the cloudes So wishing their repentance I proceed 3. The horrible abuse of the Sabbath day in this citie and ouer this kingdome in some places by Faires and Markets by May-games and Moricedancers by Wakes and Feasts in all places almost by buying and selling and bargaining in this citie by cariages in and out by selling betimes in the morning and after dinner by playing in the streetes and in the fields Oft hath this bin complained of and some haue endeuoured to heale it but it is an Impe of Babylon that will not be healed but rather it creepes as a canker thorow our whole State from the foote to the head But let vs take heed for it will eare out the heart and life of a State Ierem. 17. euen this one sinne Did not our Fathers thus saith noble Nehemiah and therfore God brought all this euill vpon vs Nehem. vlt. See captiuity destruction and desolation of a goodly and flourishing setled kingdome for the publike profaning of the Sabbath O therefore happy hee that puts to his helping hands to heale this wound which yet is cureable enough if wee would doe our duties for the Commandement is thou and all within thy gates The fourth Commandement Keepe my Sabbath Now who is there within this Realme but is within the gates of the Kings house who within this Citie but within the gates of the Lord Maior who any where but is of some mans family within some mans gates If then Fathers and Magistrates would looke to all within their gates this sinne could not bee so grieuous this wound not so wide and desperate as it is Therefore you my Lord Maior bee exhorted to attempt the healing of this wound in your yeare set before your eyes the noble example of worthy Nehemiah Nehem. vlt. it will excite you to this holy dutie and then at the end of your yeare you may with the comfort of a good conscience say with him Remember mee O my God in goodnesse Nehem. vlt. 1● according to all that I haue done for this people But if we still neglect this cause of God and suffer his Sabbath daily thus to bee profaned then let vs looke for nothing but continuance and increase of these grieuous plagues that haue so long lien vppon vs and let vs be assured God will take the matter into his owne hands and some way or other get himselfe glorie vpon vs. For hee will lose his honour at no mans hand but whosoeuer will not glorifie him in his conuersion hee will glorifie his owne name vpon him in his confusion Which heauie iudgement that God may turne from vs let vs turne to him c. FINIS