THE third part of THE TRVE-WATCH or The Call of the Lord to awake all sorts to meet him speedily with entreaty of peace, & to turn unto him by true repentance: showing what causes we have forthwith to betake ourselu's to watching & prayer.  
Taken out of the vision of Ezekiel Chap: 9 BY IO: BRINSIEY. The secound edition.  
Imprinted at LONDON for Thomas Pavier 1623.    

THE THIRD PART OF THE TRUE WATCH, Containing the call of the Lord, to awake all sorts to meet him with entreaty of peace, and to turn unto him by true repentance: showing what causes we have forthwith to betake ourselves to Watching and Prayer.  
Taken out of the Vision of EZEKIEL, Chap. 9  
By JOHN BRINSLEY.  IER. 36. 2. 
Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against judah, and against all the Nations, from the day I spoke unto thee, from the days of josiah even unto this day.  VERSE 7. 
It may be they will present their supplication before the Lord, and will return every one from his evil way, for great is the anger and the fury that the Lord hath pronounced against this people.  HAB. 2. 2. 
Write the vision and make it plain upon tables, that he may run that readeth it.  EZEK. 18. 30. 

* Return and cause others to return away from all, etc.  Repent and turn yourselves from all your transgressions: so iniquity shall not be your ruin.  VERSE 32. 
For I have no pleasure in the death of him that dieth, saith the Lord God: Wherefore turn 
* Or others.  yourselves and live you.  
LONDON, Printed by JOHN HAVILAND for THOMAS PAVIER, and are to be sold at his shop in Ivy lane. 1622.   

The sum of the whole Book.  
1. How the Lord did long forewarn his people of judah, calling them to repentance, sundry ways, before he brought upon them the seventy years' captivity in Babylon. And withal the principal abominations which provoked him to this heavy judgement.  
2. The woeful miseries which all sorts endured in that Captivity, when no warnings would prevail to bring them to unfeigned repentance: and more specially the plagues which came upon the wicked and impenitent.  
3. Particular application hereof unto ourselves, and of the manifold forewarnings which we have received, chiefly from Babylon, above all in the powder treason: showing evidently that the Lord is angry with us for our sins, and what use we are to make, as of all our forewarnings, so chiefly of that Powder-treason.  
4. How to appease the Lord, so as to prevent the like judgements and all other plagues; ●nd ever to ●emaine a most happy people unto the coming of jesus Christ. Also how very one of us may attain to true Christian boldness to be always ready to appear be●ore his Majesty.  
See the more particular contents of the several Chapters and heads after.   

A commendatory Epistle.  
THis Author (Christian Reader) having desired first my censure, now sundry years ago, and since my joint testimony, touching this work, that by the mouth or two or three witnesses, God might make it more effectual, for accomplishing all the good his heart desireth; I could no way justly deny the same: seeing as the ends, which it propoundeth and wholly aimeth at, are only to help to further the way to our unfeigned repentance, for the general happiness of us all, yea even of every soul; and that our glory may be continued to us, and to our posterity; so he hath long traveled in the same, and used all holy means of trial and examination, that there might be nothing in it, but that which is necessary to these ends, and which might stand before the Lord's Tribunal. For the Author himself, though I have known him from my childhood, being borne near unto him, brought up in the same Grammar School, and after, in the same College in Cambridge, and ever since been most familiarly acquainted with him, and therefore could speak more in this case than I take to be convenient, yet I may wholly spare that pains; seeing his own faithful and happy labours have so long ago commended him, and made him and his holy affection for the good of all, so well known to the Church of God. As first, the first part of this True watch, the Rule of Life, so much approved of all religious Christians, to whose hands it hath come, that it hath now the ninth time seen the Press, and gone thorough the trial, 
* See the Preface before it to the Christian Reader.  Wherein he hath set out to the view of all, the holiness and integrity of that way of life, which we all jointly profess (according to God's sacred word, and the good Laws of our Christian Commonweal) to the justifying of our Church against the Separatists, to be the true Church of jesus Christ, and that whosoever so walketh shall undoubtedly find eternal life, and in the mean while all heavenly boldness, peace and joy. And not only against them, but also against the superstitious and clamorous Papists, who herein slander our Religion, affirming it to be a religion of carnal liberty, theirs of holiness, ours full of divisions and uncertainty, theirs of perfect unity, thereby to draw our people to a dislike of the eternal truth of our blessed God, and to a liking of that popish way, which is nothing but mere superstition in outward shows of devotion, according to men's inventions, and such as God never commanded, or required; nay such as God hath most expressly forbidden, as tending to utter perdition, both of souls and bodies. So secondly, the second part of this True watch, the Rule of Prayer, in which he hath manifested his holy desire and unfeigned love to the Church of God and his native Country, for a perfect peace and unity, with all happiness in the same, and hath so laboured to trace out the most sure and plain way, following the direction of our blessed Saviour, as that whosoever striveth so to watch & pray, shall undoubtedly be amongst them that are as the Chariots and horsemen of Israel, and help to save the Island. And in the third place in his School labours, for the benefit of our children and posterity, he hath fully witnessed his longing desire of the perpetual flourishing of this our Church and Nation; concerning which travel, (to omit all other) 
a Dr. Hali commendatory Preface. The Jesuits have won much of their reputation, and stolen many hearts with their diligence: in this kind we may outstrip them if we want not to ourselves. Behold here, not feet, but wings offered to us; neither are these directions of mere speculation, but such as for the most part, to the knowledge of myself, and many abler judges, have been and are daily answered in his experience and practise, with more than usual success What remains therefore, but that the thankful acceptation of men, and his effectual labours should mutually reflect upon each other, that he may be encouraged by the one, and they by the other benefited, etc.  that one testimony of the learned Doctor Hall, that worthy Dean of Worcester, in his commendatory Preface before his book, called Ludus Literarius, or the Grammar School, dedicated to Prince Henry and Duke Charles, (speaking out of his own experience and of sundry other learned many years ago) may fully suffice. And much more now of late, that more than ordinary witness by that learned 
b The Preface of Mr. Butlours Rhetoric, by I. M. to the Reader.  Mr. Butlour of Oxford in his fourth Edition of his Rhetoric, who in stead of the commendations of many other of principal note, which especially in Oxford are wont to be prefixed before any work of special worth as that is; taketh only the testimony of this Author, in a place or two in his Grammarschoole, and sets it before his book, instead of many; there commending him for that work, as having by it deserved worthily of all good learning. Therefore seeing in all his labours his good affection towards the Church of God, our dread Sovereign, with all his royal Progeny and dominions, doth clearly appear, 
Si in Authoris ope●isve laudem (studiose lector) multorum hîc, pro more, suffragia requiras; instar multorum sit hoc unum literati illius, & ob exquisitam docend● methodum, de bonis l●t●ru optimè merit●, magistri johannis Brinflei: cujus in suo Lud● literario, or the Grammar School, cap. 16. hac sunt verba, etc.  seeking only the wealth of all, and to unite all hearts, as unto the Lord of heaven, so to our Sovereign Lord and King, and to his royal seed for our happiness for ever, with what thankful acceptation are all his labours to be received? And this above all the former, wherein he now only strives to help to awaken us out of our deepest security, in the midst of our extremest peril, and necessity; and when the times call us to watch and pray, yea to fast and pray, if ever heretofore. First I say to rise up and watch, that we may pray. To pray for the distressed state of all the poor Churches, and our brethren abroad, who mourn and wring their hands by reason of their slaveries, butcheries, manifold fears and miseries, both of their souls and bodies: above all for them of Bohemia and the Palatinate, the very chief of them a principal part of ourselves; and withal for our brethren of France now in great tribulation for the profession of Christ's Gospel; taking their case to heart as feeling members, little knowing how soon it may be our own, and ever fearing that terrible curse from the Angel of the Lord; 
jer. 5. 23.  Curse ye Meroz (said the Angel) curse the inhabitants thereof, because they came not out to help the Lord against the mighty. Secondly to watch and pray, yea to mourn and cry for the fearful viols of the Lords wrath (in all likelihood) so nearly ready to be poured down upon our own heads, unless we speedily meet the Lord in unfeigned repentance. If in the year 88 all sorts so generally feared it; when yet at our general humiliation in fasting and prayer by public commandment, and our promising amendment, God heard our cries, deferred the execution of his wrath upon us; and contrarily fought for us from heaven, arming the winds and waters for his Church amongst us, how much more may we justly fear it now. If then (I say) all jointly confessed, that if God had so dealt with us, as he threatened, we had most righteously deserved it, for all our heinous abominations, and for that no other means could prevail with us; and if in our several acknowledgements, prayers and thanksgivings upon sundry occasions since, we have again and again confessed as much, how much more truly may we now at this present? Seeing the Lord hath granted us since not one year more alone, to see if we would meet him truly with entreaty of peace, and unfeigned submission, but ten, yea thrice ten year and more, and also used all means to reclaim us, both by abundant fatherly corrections, and in his long patience and commiseration given us our third most dreadful admonition, at the powder treason, never to be forgotten, when he even plucked us out of the furnace; and now that our sins are, in stead of repenting, ten times more increased through all those means (in the judgement of all who rightly consider of them:) how can we expect any longer mercy? What can we look for now in that we see men so generally (chiefly most of our Gallants) to make but a mock of sin, yea of all God's admonitions at home and abroad, hating all true piety, and scorning it under most odious names? Or how can we think truly that our land is purged of any of our abominations, but stands presently guilty of them all, having now filled up our measure, seeing we commit most of those fearful abominations so often confessed, with an higher hand than ever heretofore? Or how can we imagine that our land is out of danger, seeing many amongst us begin to dote again upon the bloody Romish Idolatry; and that now our enemies are so increased in Malice, Pride, and Multitude, and so many of the infernal Locusts feared to be in the midst amongst us. My desire therefore is, that as this labour hath been undertaken for the saving of us all, from such a vengeance, as upon these grounds we have just cause to fear, and for our perpetual happiness, and must needs for that cause concern us all, that every one would take notice of it, and consider seriously of every point, as God gives him opportunity; especially they who have leisure (and spend many hours, yea many days and years, either wickedly or at least vainly, which will bring them nothing but sorrow in the end) to help hereby to turn away the wrath, or at least to save their own souls. The work is large (I grant) but too large thou canst not think it, seeing the Author of it desireth to make all plain to the capacity of the simplest, and truly to awake every soul, and for that I know not of any point in it which doth not directly tend hereunto, or can well be made shorter without hurt to the whole; chiefly the general good considered; that every sinner that reputes not, turning from his evil way, must die. And therefore doubtless no man shall have just cause to repent him of his labour spent in hearing or reading of it, but if God give him an heart by the right applying of it to help to appease the wrath, or at least to turn, and to seek to cause others to turn, he shall have cause to bless the God of heaven for it; which that every one may do, and that we may all instantly set ourselves to seek his face and favour, I humbly entreat his heavenly Majesty to grant, and rest  
Thine in Christ jesus, Edward Elton B. in D. and Pastor of S. Mary magdalen's Barmondsey near London.   

AN ADVERTISEMENT TO THE CHRISTIAN READER.  
FOr those who would read this book with comfort, and reap the blessing desired by it, in obtaining mercy and favour from the Lord for themselves and the whole land, my humble request is, that they would first correct these faults noted after; then read and weigh these Contents in the beginning both general and particular; whereby they may see the sum and drift of all; and have as it were a plain view of the whole in their heads: afterwards to read the prayer in the end which is according to the same, that they may better conceive and make a right use thereof; and then to read the whole in order, if their leisure and opportunity serve, or at least such parts of it, as they shall think most necessary; and especially the last chapter, which most nearly concerneth every soul. That considering all, as before Christ's judgement seat, like as I have endeavoured to do, and so striving jointly in faith and love for ourselves and all other the poor afflicted Churches of Christ; the Lord may fulfil all our holy desires, turn away all evils from us and them, and make us to continue a flourishing Church and a happy Nation to the coming of the Lord jesus in the clouds.  
Remember, 

1. The danger we stand in, because of the Lords displeasure for our sin.  
2. The means how we may yet pacify and prevent the same, if we be not wanting to ourselves.  
3. That we are all to be helpers hereunto.  
4. The comfort and happiness of the true helpers, whatsoever come to pass: with the misery of the rest.   are the brief and scope of all.  Esa. 65. 24. 
Before they call I will answer, and whiles they are yet speaking I will hear.  Host 12. 4. 
He had power over the Angel and prevailed, he wept and prayed unto him.  
In wrestling and weeping is our victory.  
I. B.   

Errors to be corrected thus.  
PReface Page 1. l. 5. marg. write, hying on us. p. 5. l. 36. thus. p. 9 l. 14. as was said. p. 15. l. 19 to our good. In the Contents, b. 3. l. 2. too indifferently. l. 4. The light esteem of the great etc. c. 2. l. 5. put out sometime. l. 12. through ignorant. In the vision, p. 1. l. 1. marg. Al. In the book, p. 1. l. 32. should endure. p. 44. l. 25. worst. p. 45. l. 8. marg. able. p. 65. l. 28. grandfather. p 79. l. 4. and is. l. 6. Apo. 2. l. 23. showed. p. 111. l. 23. disgrace. p. 114. l. 8. humbled. p. 123. l. 22. seduced brethren. p. 127. l. 18. portrayed out p. 244. marg. l. 1. Luc. 10. 13. p. 264. l. 10. enough. l. 36. of her torment. p. 304 l. 7. marg. uncutablenesse. p. 370. l. 27. witness. p. 375. put out Italian. p. 377. marg. l. 16. Mat. 7. p. 389 l. 9 Tetrastylon. p. 398 marg. l. 1. A question. p. 433. l. 25. the holy Prophet. p. 468. l. 13. Together with the helps herein contained and the reading. p. 514. l. 26 in many places. p. 515. l. 5. many. p. 516. l. 17. put out, the number of. p. 517. l. 17. put out, 〈◊〉. p. 535. for their carcases, write they. p. 543. l. 2. all that fear.   

A TABLE OF THE chief things contained in each Chapter thorough out the whole book in order, either handled more at large, or briefly pointed at.  

CHAP. I.  
THe resolution and opening of the vision in the 9 chapter of Ezekiel. pag. 1   

CHAP. II.  
Directions to make a right use of this forewarning to ourselves, with Rules to be observed to this end. p. 5, 6  
The sins of the wicked, are in some sort the sins of us all. p. 8  
Heinous and impudent sinners help to draw down God's vengeance. p. 8  
Every soul that turneth not to God, seeking withal to cause others to turn, must perish. p. 9   

CHAP. III.  
God not wont to bring any not able judgement on his Church, but to foreshow it first, and then to bring it when no repentance hath followed to prevent. p. 10  
Reasons of the Lords forewarnings of his Church. p. 14  
Application hereof to ourselves, how the Lord hath forewarned us. p. 15, 16, 17, etc.   

CHAP. FOUR  
The withdrawing the lively tokens of God's presence a sign of his departure and of vengeance at hand. p. 26. & 31  
God being well pleased with his people is wont to witness his presence by some apparent sign. p. 27  
Signs of the Lords presence in the days of the Gospel, whereby to judge of our estate. p. 28, 29, etc.  
Signs of his withdrawing himself p. 31   

CHAP. V.  
The Lord makes sundry removes of his glory from his Church before he depart from it, to show his unwillingness to depart. p. 35 36  
The outward glory of the Lord in his Church wherein it consists. p. 37  
Abundance of sanctified knowledge a special part thereof. p. 37  
Holiness and unity make God's people glorious in the eyes of their enemies. p. 38  
The Lords glorious protection of his people, a principal outward sign of his presence. p. 40▪ 41, etc.  
Application of the removal of God's glory, first to judah before the Captivity. p. 42  
Secondly to ourselves. p. 43  
The true practice of Christianity more reproachful to many then to live in any sin. p. 48  
How welcome the Lords messengers are unto many. p. 49  
Our unity much departed. p. 49  
Fruits of our dissensions. p. 50  
Countenance to the true lovers of the Gospel much gone. p. 50  
Our protection oft endangered to be removed. p. 50, 51  
All our glory ready to mount up at once in the powder furnace, a fearful forewarning unless we repent. p. 52▪ 53  
God may justly leave us into the enemy's hand, for suffering Popery so to revive and grow up, after he had given us so just occasion to seek to root it out utterly. p. 52, 53   

CHAP. VI  
God will not spare jerusalem if it rebel against him. p. 59  
No privileges can secure a people from God's judgements if they increase in th●ir iniquity. p. 58, 59  
Privileges wherein we secure ourselves. p▪ 59, 60, 66  
〈◊〉 privileges. p. 59, 60, 61  
judah in the beginning of her miseries not inferior to us in prerogatives to secure her. p. 67  
The Gospel contemned can be no freedom no not from a temporal scourge. p. 69  
We cannot be more secured that our land is purged of the Idolatry of former days, and the blood of God's servants, than jerusalem in josiahs' days. p. 70, 214  
God purposing to remain with us, must needs deal as a kind Father to bring us to obedience. p. 71   

CHAP. VII.  
The Lord hath ever a special care of his in the greatest destructions, and marketh them before the judgement come. p. 73  
Why the Lord oft lets his feel the smart with the rest in general destructions. p. 79  
What the marking profiteth Gods servants suffering with the rest. p. 80  
State of the godly whom God takes away at such times. p. 82  
State of the wicked in such calamities. p. 82  
What the mark was wherewith the godly were marked. p. 84   

CHAP. VIII.  
The godly mourn for the sins of the wicked amongst whom they live. p. 85  
The godly want not only to mourn, but to cry for the abominations of the wicked, according to their calling. p. 89  
Reasons why the godly so mourn and cry for all the abominations. p. 90  
For one notorious sinner unpunished, all the place is in danger of God's wrath, and much more for many. p. 91, 92, 93  
Comfort to true mourners, though the Lord should execute his judgement for the sins of the wicked. p. 96  
State of all contemners of Gods merciful forewarnings. p. 100  
Just cause of fear for the small number of true mourners. p. 102   

CHAP. IX.  
The enemies by which the Lord threateneth or afflicteth his Church are his soldiers. p. 104, 105  
Application to ourselves to behold the Lords enemies. p. 109  
All of them are fearful denuntiations of vengeance until we repent, and why. p. 111, 112  
joining hands with God's enemies, is a calling them in to avenge his qu●rrell. p. 112, 113  
How righteous with God to bring in the enemy to be avenged, and the day of the spendthrifts. p. 113  
We cannot be assured to be delivered from them till we abhor their ways. p. 113  
Our enemies humbled by our unfeigned repentance. p. 114  
What we should do seeing the Lords armies approaching. p. 115   

CHAP. X.  
The mourners marked, then comes the vengeance. p. 117  
Our comfort in the remainder of the mourners, and the preservation of the Lords Anointed. p. 119, 120  
The account we are to make of the mourners. p. 121  
It is for the godly that the Gospel with our blessings continue. p. 122   

CHAP. XI.  
The charge to the destroyers to destroy without pity, and why. p. 124, 125  
Causes in general provoking the Lord to so fierce a wrath, the heinousness of the abominations, and that no means would serve. p. 125  
The abominations committed by all sorts. p. 125, 126  
The Prophets to be read to behold the sins which brought the vengeance. p. 127  
In the abominations of judah we may see our own sins and estate portrayed. p. 127  
Little hope of any such search to be made by us in these days of security. The authors endeavour thereupon to help herein for the good of all. p. 128, 129  
God hath ordained the faithful discovery of the iniquity as a last and principal means to turn away a judgement. p. 130, 147   

CHAP. XI. Section 2.  
Cautions in reading these abominations. p. 132, 133  
How their sins were increased. p. 132  
The principal sins specially mentioned after Hezekiahs' reformation for which this judgement is chiefly denounced. p. 134  
The same punishment or a beavier must needs belong to us, if we be guilty of the same or the like sins. p. 136   

CHAP. XI. Section 3.  
The vengeance must begin at the Sanctuary, because from thence chiefly all the wickedness proceeded. p. 137, 168, 169   

CHAP. XI. Abomination 1.  
The horrible wickedness of the Priests and Prophets generally angering the Lord and hastening the Captivity. p. 138, 139  
What holiness the Lord required of the Priests and Prophets. p. 138   

Abomination 2.  
The blindness of the Priests and Prophets hastening the Captivity. p. 141  
The Priests and Prophets ought to be Seers and watchmen. p. 141  
Blind and senseless men not giving warning of God's judgements termed dumb dogs. p. 143  
The blindness and sleeping of the shepherds calls for the beasts of the forest upon their flocks. p. 145   

Abomination 3.  
Flattery of the Priests and Prophets hardening the people to destruction. p. 146, 148, etc.  
The faithfulness required in God's watchmen & messengers. p. 146  
Dawbers must look for a storm to cause their work to fall on them and all who trust in it. p. 151   

Abomination 4.  
Preaching men's devices in stead of God's word hastening the Captivity. p. 152, 153, etc.  
God's ministers ought to preach his word sincerely and faithfully. p. 152, 153. and p. 156  
All inventions of 〈◊〉 but vain and foolish in regard of God's word, and to seek out such things is to seek out causes of desolation. p. 154  
Preaching men's devices, the high way to cause men to forget God's word. p. 155  
The power of God's word sincerely handled. p. 157  
Good Arts and learning, gracious helps, though set in place of God's word they bring a plague. p. 158  
They that preach their own devices, steal his word from his people, and bring no good to them. p. 159  
State of such teachers when their consciences shall be awaked. p. 160   

Abomination 5.  
Want of compassion in the Priests and Prophets hastening the Captivity. p. 160  
Gods faithful ministers full of compassion towards their people. 161  
Pastors without due regard of their flocks are butchers and wolves to their flocks. p. 162  
Pastors without commiseration of their flocks the greatest enemies to Gods faithful messengers and servants. p. 163  
When the watchman is the snare of a fowler, he is then hatred in the house of his God. p. 166  
Gods terrible and most just denunciation against all careless Pastors and Idol shepherds for his flock, especially for his faithful servants. p. 167  
Application to ourselves. p. 169   

Abomination 6.  
The sin of the people in approving the wicked Priests hastening the Captivity. p. 170, 172  
The means which the Lord had provided that his people should not be deceived by false Prophets. p. 171  
The Lord cannot but be avenged for approving of false prophets. p. 172  
The severity of the Lords most righteous judgement, fitting a sinful people with Preachers to their hearts. p. 173, 174  
How God will answer hypocrites coming to inquire of him. p. 17●  
Deceivers and deceived punished alike. p. 176  
Antichrists delusions follow the contempt of the Gospel. p. 176  
Why God sends false teachers and seducers. p. 177  
How God punished in the Gentiles the abusing of the very light of nature. p. 178  
How the people coming to the Prophets with a desire to know the truth, yet may be notably deceived. p. 179  
How the Prophets themselves may be justly deceived and so deceive. p. 179, 181  
How fearful it is after a man hath received his resolute answer from God, to go upon carnal respects to inquire the second time. p. 181  
The punishment of the false Prophet and of him who asketh of him alike. p. 183   

Abomination 7.  
The sins of the people against God's faithful Prophets sent to them in mercy, to bring them to repentance. p. 184  
The duties and affections of God's people towards his faithful messengers. p. 184  
The people grieving the Prophets by an extreme dulness and untowardness to learn God's word, hastening the Captivity. p. 186  
The word of the Lord is in vain to a rebellious people. p. 188  
They that cast away God's word have no wisdom. p. 188  
How God punisheth the not profiting by his word with more blockishness. p. 189  
The just judgement of God, to cause 〈…〉 servants, to learn by his enemies. p. 189  
Application to ourselves. p. 190   

Abomination 8.  
Refusing to hear Gods faithful servants, more 〈…〉, hastening the Captivity. p. 191  
The Lords complaint for this sin, and how it must be 〈…〉 in a book for the last day. p. 192  
The just vengeance for this sin. p. 194, 195  
For the contempt of God's servants, he makes their tongues cleave to the roof of their mouths. p. 194   

Abomination 9  
Mocking and abusing Gods true Prophets and all the godly, hastening the Captivity. p. 196  
The custom of false Prophets to harden men in the contempt of God's threatenings. p. 197  
God will make unbelievers know the truth of his word by feeling it. p. 197  
The word in the mouths of God's messengers shall be as a fire to consume all wicked gainesaiers. p. 198   

Abomination 10.  
Discouraging Gods true Prophets by threatenings, hastening the Captivity. p. 198  
Vengeance for this sin. p. 199   

Abomination 11.  
Slandering and falsely accusing Gods messengers, hastening the Captivity. p. 200  
Incensing the Magistrates against God's faithful messengers hastening the Captivity. p. 200  
Ordinary with God's true Prophets to be railed upon. p. 201   

Abomination 12.  
Secret conspiracies against Gods true Prophets and servants to take away their lives or credit, hastening the Captivity. p. 202  
The Lord in due time revealeth the most secret plots against his servants. p. 203  
The depth of Satan to smite God's messengers with the tongue, that none may be warned by their preaching to escape God's vengeance. p. 203  
Ieremies familiars watch for his halting. p. 203  
How fearful it is, against conscience to practise mischief against God's servants. p. 204   

Abomination 13.  
Striking and imprisoning Gods servants, hastening the Captivity. p. 206  
Pashur the Priest attempts to smite and imprison jeremy, hastening the Captivity. p. 207  
The Princes by means of the Priests are against jeremy, and labour the king to put him to death. p. 207  
Zedekiah, against his conscience leaves jeremy into the hands of the Rulers. p. 207  
Cause of all jeremy's troubles. p. 208   

Abomination 14.  
Shedding the blood of the Prophets and other of God's servants, hastening the Captivity. p. 209  
What that blood was which brought the Captivity. p. 209  
How the cry of the blood of God's servants ascends into heaven. p. 211  
Vengeance for abusing the house and servants of the Lord. p. 211  
How good it had been for judah to have been awaked at the admonition of the true Prophets. p. 212  
How necessary to stop such evils in the beginning. p. 21●  
Those who were so vilely accounted of, were the dearest, servants of God and chief means to stay his wrath so long. p. 213  
Of all other sins God can least endure the wronging of his messengers and dearest servants. p. 213  
From the disgrace of God's servants all impiety flows. p. 214  
What wisdom it is to prevent all indignities against God's messengers. p. 214  
Our nation as fearfully defiled with the blood of God's servants in the days of Queen Mary, as jerusalem in the time of Manasses. p. 214  
Apparent signs that our Land is not yet purged of that blood. p. 214  
God calls upon us to search out this sin if we will escape his search, and the search of the bloody enemy. p. 215   

Abomination 15.  
The unfruitfulness of the Lords vineyard laying it waste. p. 216  
What God had done for judah, to make her fruitful, and so for us, and our Covenant thereupon. p. 216  
The Lords complaint against his vineyard in judah, and how it concerns us. p. 217  
Scarce any true godliness, viz: men truly sincere to be found among them before the Captivity. p. 218  
What the Church is to do in times desperately evil. p. 218  
The Lords righteous vengeance for the unfruitfulness of his vineyard. p. 219  
Application to us, with the Lords appeal for it to every one's conscience. p. 219  
The Papists principal argument and loud exclamations against us for our unfruitfulness. p. 220  
Complaints of the dressers of the vineyard for it. p. 222  
Sighs of the poor witnessing it. p. 222  
unfruitfulness of the Ministry. p. 222  
How we may justly lament for our negligence, and time misspent. p. 223  
The Magistrates fruit. p. 224  
The accusation of the conscience in the careless Magistrate. p. 224  
The private man's fruit. p. 225  
Mr. Bradfords' complaint for his own unfruitfulness to be well noted of all. p. 226  
Each of us to acknowledge particularly our unfruitfulness. p. 227   

Abomination 16.  
Corruptions crept into all places and callings that almost all was become as dross, hastening the Captivity. p. 230  
Only a few reserved in every calling. p. 231  
Vengeance proportional to be melted together in the midst of jerusalem. p. 23●  
Application to try whether we have no need of such a melting. 232  
How near we were to the furnace. p. 232  
England could not have filled the furnace. p. 233  
The furnace proclaimed to all people that we are corrupt, and what God is about to do unless we repent. p. 233  
Our corruptions instanced in the cry of many sins. p. 234  
The truth hereof as of the rest to be inquired of amongst the most conscionable and painful Ministers. p. 234  
This should never pass out of our hearts, how near we have been unto the melting. p. 235   

Abomination 17.  
Hypocrisy angering the Lord, hastening the Captivity. p. 235  
Their Covenant concerning the sincerity of God's worship. p. 236  
Wherein their hypocrisy chiefly consisted. p. 236  
The outward service without the inward, is a weariness unto the Lord, so the Ceremony without the Moral commandment. p. 237  
To trust in outward observations, is to trust in lying words. p. 237  
Hypocrisy in observing the traditions of men more than God's commandments. p. 238  
Hypocrisy in serving God by the commandments of men, and not of any conscience to God. p. 238  
Hypocrisy causeth the Lord to loathe all our service, and to take away his Religion. p. 238  
Application for our hypocrisy, in performing a bare outward service. p. 239  
Hypocrisy in retaining still the dregs of Popery. p. 239  
Many of our people do all principally for the commandments of men, as ready to receive any other religion. p. 240  
How few of whom we may justly hope that they are sound religious. p. 240  
If so, how can we look to escape jerusalem's vengeance or a heavier. p. 240  
The sins of the chief men of all sorts from whom wickedness descended to all the rest, and the means how. p. 241  
The Lord will require all his sheep of the pastors, and why. p. 242   

Abomination 18.  
Covenant of the Magistrates and Rulers. p. 242  
Magistrates ought to be as God in his place. p. 242  
Magistrates ought to be fathers to all under them. p. 243  
Magistrates ought to be most temperate, and fearing God. p. 243  
Magistrates as lights and patterns to the rest. p. 244  
Their great men in stead of being as God, were most rebellious against God. p. 244  
In stead of father's lions. p. 244  
The Lord compares cruel Rulers to Butchers and Cooks. p. 245  
Their great men gave themselves over to all licentiousness. p. 246  
Instead of being lights, they became most vile ensamples. p. 246  
Their vengeance proportional on them. p. 247  
Application in all humble reverence, how near the vengeance was to us in each particular. p. 248  
What the Popish conspirators pretended in blowing up the Parliament house. p. 249  
Great men are to remember the honour laid upon them, and the end why God hath done it. p. 250  
Nehemiahs' ensample to be set before the face of all worthy Rulers. p. 252   

Abomination 19  
Taking up the evil fashions of other countries, hastening the Captivity. p. 253  
Gods people to observe the manners prescribed by him. p. 253  
They might not conform themselves to God's enemies, but were to destroy every thing that might teach them their manners. p. 253  
They took up the odious fashions of other Countries, and this was a chief cause why the Lord did forsake them. p. 254, 255  
They fell to dote upon the guises of the Babylonians, whom God had ordained to be their scourge. p. 255  
Vengeance for this to be cast off, as they had cast off the Lord for these. p. 256  
All to be carried into Babylon, on which they had so doted, where they should execute God's vengeance on them. p. 256  
The Lord sanctified the Babylonians for his guests against the time of this sacrifice, when he would visit all who delighted in these vanities. p. 257  
Application to examine our odious fashions of diverse sorts, as charging with healths, whorish plays, and the like. p. 257, 258  
Private reading Scriptures left off by such. p. 259  
Filthy and scurrilous Pamphlets received in place. p. 260  
Babylonish policy by corrupting our manners, first, to overthrow our Religion. p. 260  
Having prevailed with the greater, they make sure account of the rest. p. 260  
The device of old Balaam, as the surest stratagem, worthy our best consideration. p. 261  
There is no sorcery against Israel abiding in obedience. p. 262  
Application of the History of Balaams' stratagem to ourselves. p. 264  
A mystery whereby to bring Italy into England, and so to obtain their purposes. p. 264  
A just lamentation for that no warning will serve but we must do at after them, and be weary of the Lord. p. 264, 265   

Abomination 20.  
Oppression of the poor, hastening the Captivity. p. 265  
Our covenant with the Lord for justice and mercy to the poor. p. 265  
A pattern for great men in job. p. 265  
Their transgression, that instead thereof they were most cruel extortioners and oppressors. p. 266, 267  
The Lord compares extortioners to Apothecaries & Millers. 268  
They joined house to house, till there was no place for the poor. p. 269  
Vengeance proportional. p. 269   

Abomination 21.  
Oppression by engrossing and inhancing the prizes of things to swallow up the poor, hastening the Captivity. p. 270  
What God requires of rich men in time of dearth. p. 270  
The rich were become as cormorants to the poor. p. 270  
The Lord will never forget this sin, it makes the land to tremble. p. 271  
Application to unsatiable corne-mungers. p. 272  
Gods warning forgotten in the levellers insurrection. p. 273   

Abomination 22.  
Oppression to raise their houses, hastening the Captivity. p. 274  
To build by oppression, is to consult shame to their houses. p. 275   

Abomination 23.  
Oppression to support their pride hastening the Captivity. p. 275  
The attire of gracious women, what it ought to be. p. 276  
Their women helped to slay the poor to support their pride. p. 276  
They minded nothing but pride when God threatened them most. p. 276  
The plagues which all such bring on themselves and theirs. p. 277  
A glass for proud women to view themselves in. p. 278  
What this would work rightly practised. p. 278  
Our pride though exceeding theirs so as cannot be expressed, yet must one day be set in open view, before the faces of all who do not repent. p. 279  
Vengeance proportional for this sin. p. 279  
This sin, and the sighs of the poor for it, cry continually for vengeance to be taken on such a monster. p. 280   

Abomination 24.  
Pride in sumptuous buildings, causing oppression, hastening the Captivity. p. 280  
A glass for them who build their houses by oppression. p. 281  
The unmercifulness of ambitious builders. p. 282  
The way for great men to prosper. p. 282  
The case of all oppressors, how they live, and what they provide for their children. p. 283  
Application. p. 284   

Abomination 25.  
Oppression to maintain riot and excess, hastening the Captivity. p. 284  
What the Lord requires for all his mercies chiefly of rich men. p. 284  
How they requited the Lord and used his benefits, never thinking of the work of the Lord. p. 285, 286  
A glass for all given over to their pleasures. p. 286  
Men given over to pleasures forget the affliction of joseph. p. 287  
The seers given up to wine and good fellowship can see nothing amiss till the vengeance of God come. p. 287  
The fruits of excess and idleness. p. 288  
They became to be impudent in uncleanness, to show their filthiness openly like the Sodomites. p. 288  
Men giving themselves over to carnal pleasures have no knowledge. p. 288  
Such prepare captivity temporal, or eternal, or both. p. 288  
Hunger and thirst remain for all belly-gods. p. 289  
Neither Gentry nor greatness will save from God's vengeance, hell gapes for such. p. 289  
The proudest must be brought down to the depth of hell, and go captives with the first. p. 289  
God abhors the excellency and haughtiness of all such, and the palace● where their sins are most practised. p. 290  
Desperation the portion of all proud belly-gods when God's vengeance comes. p. 290  
God must needs visit for such things and his soul be avengedon such a nation. p. 290  
Application to every conscience. p. 291   

Abomination 26.  
Unsatiable covetousness causing oppression hastening the Captivity. p. 291  
The study and covetousness of the Lords people. p. 291  
All before the Captivity generally given to covetousness. p. 292  
The fruit of covetousness in the Prophets to speak only to please. p. 292  
The manner of healing with fair words as the Prophets did before the Captivity. p. 292, 293  
Covetous men can see nothing but for their own advantage. p. 293  
Vengeance proportional. p. 293  
The wretched estate of all covetous Prophets. p. 294  
The difference of the preaching of the true Prophets and the covetous worldlings. p. 295  
The power of the true Prophets showed forth chiefly in the time of abounding of all iniquity and approaching of judgement. p. 295  
A perpetual night came upon the false Prophets at the Captivity. p. 296  
Covetousness, dumbness, blindness, sleeping, go together in the false Prophets. p. 296  
Just vengeance on all for their unsatiable greediness: p. 296  
Application to all sorts of spoilers of the poor. p. 297  
Application to those who oppress to make themselves great. p. 297  
Application to the haughty, on whose garments is found the blood of the poor. p. 297  
Application to sumptuous builders oppressing. p. 298  
Application to them that oppress to pamper themselves, saucing all their dainties with the blood of the poor. p. 299  
Application to the mighty engrossers, whose houses are filled with the spoils of the poor. p. 299  
Application to all who have set up the world in their hearts to worship. p. 300  
How to be beautiful and glorious indeed. p. 301  
How to set our nests on high and to build them for eternity. p. 301  
How to give ourselves to all delights and to be prodigal therein. p. 302  
How to hoard up and engross. p. 302  
How to covet a holy covetousness. p. 303   

Abomination 27.  
The general Apostasy of judah hastening the Captivity, that they were ever starting away and departing from the Lord. p. 304, 305  
Their zeal in the beginning of the days of Ezekiah & josiah against Idolatry & for reforming religion, & how soon it was gone. 305, 306   

Abomination 28.  
Falling from their forwardness in Religion to all profaneness, hastening the Captivity. p. 307  
The sum of God's Covenant with them to magnify and obey his word. p. 307  
They cast away the word of the Lord, in regard of making any conscience of it. p. 308  
The plague which is upon them that cast away God's word to set up their own imaginations; they shall see they have had no wisdom. 309  
The Lord will reject all them that reject his word, as reprobate silver is rejected. p. 310  
All they forsake the Covenant, who do not obey it, though they seem in word to embrace it. p. 310  
Application to all sorts whose hearts tell them they are such. p. 311   

Abomination 29.  
Scorning the word of the Lord and all true profession hastening the Captivity. p. 314  
How precious God's word ought to be to his people. p. 314  
They loathed God's word, and counted it a burden. p. 314, 315  
They made the word matter enough of the vilest reproach to every one truly professing it. p. 315  
The fearful extremities that God's servants are oft driven to, through the hatred which they endure for the word. p. 316, 317  
The very scorns and taunts against God's word and servants shall be one day a heavy burden to every scorner. p. 318  
God will visit every scorner and his house, and reward them with an everlasting shame. p. 318, 319  
Application of this sin and denunciation to ourselves. p. 319, 320  
Scorning Gods word and faithful messengers cannot scape unpupunished. p. 321   

Abomination 30.  
Pollution of the Lords Sabbaths hastening the Captivity. p. 322  
Covenant for the Sabbath. p. 322  
He is a blessed man that endeavoureth truly to keep the Sabbath, and to such a one only the Covenant and promises belong. p. 322  
They despised and polluted God's Sabbath, and how. p. 323  
They put no difference between the holy and profane. p. 323  
Their Priests hid their eyes from God's Sabbath. p. 324  
The Lord complains that he is profaned by them that willingly suffer his holy things to be polluted. p. 324  
The Lord chargeth them with carrying and recarying upon the Sabbath. p. 325  
The commandment for the Sabbath belongs as well to us as to them. p. 325  
The Lords anger and message sent unto them for this sin, chiefly to their King and Rulers. p. 325  
The cvill ensample of our forefathers is no example for us, but rather increaseth the wrath. p. 326, 344  
The Lords gracious promise to the reformation of the Sabbath, VIZ. continuance of their Kings, dignity and prosperity. p. 326  
All desiring the establishing of the throne of the Lords Anointed, and prosperity of their nation, to look to it. p. 326  
What good friends they are to Prince, State, Church and Commonwealth, who call into question the time of the Sabbath. p. 327  
Vengeance for pollution of the Sabbath, viz, kindling a fire in the gates of jerusalem, and their 70. years' Captivity. p. 327  
The feeling of such a plague (as was towards us) but one day, would make us most willingly to stoop unto the Lord. p. 328  
Nehemiah after the Captivity acknowledgeth Gods righteous vengeance in it for polluting the Sabbath, and laboureth thereon the redress of that sin. p. 328  
Al the sins which rulers might redress are accounted their sins. 328  
Former examples of God's vengeance should warn us. p. 329  
In Nehemiah is the lively picture of a worthy ruler who had seen the miseries of a Captivity for sin. p. 329  
Three ensamples in Nehemiah never to be forgotten of tenderhearted and worthy governor's. p. 329  
1 Nehemiah looks forthwith to the particular state and miseries of the people, to be more affected therewith. p. 330  
2. His willing and compassionate hearing of the cries and grievances of the poor. p. 330  
The happy way to redress the evils of God's people. p. 330  
How good governor's may prevail when they wish nothing to be done, but what themselves do first. p. 331  
3. Nehemiah himself seeth the reformation of the evils, especially of the Sabbath. p. 332  
Application to ourselves concerning the Sabbath. p. 332, 333  
To remember here the consuming fire wherewith the Lord threatened us. p. 334  
Our land made well-near as a desolate widow. p. 334  
We are they on whom God now complains, for despising his holy things as he then did upon judah. p. 335  
For putting no difference between the holy and profane. p. 336  
Our sin in admitting all indifferently to the table of the Lord. p. 337  
This sin enough to bring God's plagues upon the whole land. p. 338  
The 〈…〉 that great censure of Excommunication. p. 338  
Hiding our eyes from God's Sabbath from seeing the most weighty duties of the Sabbath to perform them. p. 339  
To consider whether we be not they who have thought the Sabbath overlong. p. 341  
Sabbath profaned by carrying and recarying. p. 342  
Our pretended necessities cannot excuse us more than them. p. 342  
Reserving journey's ordinary for the Sabbath. p. 342  
Concourse to plays and the vileness of them. p. 343  
The inevitable danger to frequenters of plays. p. 343  
Frequenting Taverns and Alehouses where nothing is more common than scorning all piety upon the Sabbath. p. 344  
God hath only warned us hitherto. p. 344  
The speech turned to all who have the chief charge of the house of the Lord and his Sabbath. p. 345   

Abomination 31.  
Sundry degrees of their profaneness angering the Lord and hastening the Captivity. p. 346  
Opposing themselves against all power of religion and godliness, when they gloried in his outward ceremonial worship. p. 346  
They bent their tongues and works against the Lord, and against all true piety and conscience of his ways, using all devices to put out all fear of his name. p. 347  
They spoke good of evil, evil of good, glorying in their most shameful sins. p. 347  
They justified and loved the wicked, condemned and hated the good. p. 348  
They sought to cast all shame on the godly. p. 348  
Thence they proceeded to spoiling and all violence. p. 348  
They used to make shows of religion when they were as Sodom. 349  
They would make shows of seeking God in fasting, and lean on the Lord even then when they were so vile. p. 349  
The vengeance for their outrageous profaneness, viz. the spoiling them by the Caldean, which they should not believe till it came, who should d●ale with them accordingly, as they had done with the Lord and his people. p. 350  
Application to us to search our sin before 〈…〉 to search us. p. 351  
Our swaggerers in each place walk usually in the steps of their profaneness, especially against the Lord and his servants. p. 351  
These the only good fellows, men of renown, as before the flood. p. 353  
The speech turned to these, if but to save some of them. p. 353  
The terrible anger of God upon all profane despisers of the Gospel, not to believe any judgement towards us, though never so plainly denounced and manifested, nor towards themselves. p. 354, 355  
The case of profane persons in the day of God's vengeance. p. 355  
Their case in the day of death and of the last judgement. p. 356  
Their happiness who can take the time of mercy. p. 357   

Abomination 32.  
The Idolatry of judah hastening the Captivity. p. 357  
Their Covenant with God to have worshipped him only according to his word, without retaining the least show or occasion of Idolatry. p. 358  
He had enjoined them to make open protestation against all Idolatry even in the very enemy's land. p. 358  
There was in them notwithstanding a very general inclination to run a whoring after Idols. p. 359  
Hezekiah and josiah raised up to destroy & deface Idolatry. p. 359  
The zeal of the people in destroying Idolatry in Ezekiah's days, & Gods admirable favour to Ezekiah & judah thereupon. p. 359  
Their relapse to Idolatry with Manasseh falling to be worse than the heathen. p. 359  
Manasseh led captive for this; his repentance and destroying Idolatry again. p. 359  
josiah raised up to work a thorough reformation, and with a most strange detestation of Idolatry in the hearts of the people. p. 360  
josiah solemnly renews the Covenant with the Lord, to worship him only according to his will, and compelleth all to stand to it, so by all means convincing them before the Captivity. p. 360  
The Lord sent them more Prophets, and with more power before the Captivity then ever in former time. p. 360  
Idolatry was usually one sin whereof they did ever warn the people. p. 361  
Idolatry practised secretly in all josiahs' days. p. 361  
The remnant of Baal, with the Chemarims and those who swore by the Lord and Malcom still remaining in his days. p. 361  
Idolaters compared to shameless strumpets sending for their lovers, viz. Priests to teach them the worship of their Idols. p. 362  
The Rulers fell to most horrible Idolatry in secret, hard before the Captivity, as the Lord shows Ezekiel. p. 362  
The outward form of God's religion may seem to have continued even unto their very last desolation, without any public Idolatry. p. 362  
A public fast proclaimed by jehoiakim hard before the Captivity, but not performed as it ought. p. 363  
Vengeance denounced for this sin of Idolatry, To cause them to run into the holes to hide them and to curse their Gods. p. 363  
The Lord threateneth to raise their lovers against them, who should use them as strumpets for this, and cause their fornications to cease. p. 364  
To plague them from Egypt and Babylon. p. 364  
The Covenant ours as well as theirs. p. 364  
The Lord as much detests Idolatry now as then. p. 364  
The Lord hath raised up sundry of his worthy servants to destroy Idolatry as well with us as with them. p. 365  
The Lord may complain of us herein as much as upon judah. p. 365  
In this sin we seem far to exceed them in the days of josiah. p. 366, 367  
Yet the vengeance came on them presently after the death of josiah, and principally for this sin amongst others. p. 366  
Certain points to be seriously thought of by all the favourers of Popery amongst us, and by all who stand in suspense. p. 367  
1. The occasion and manner of casting Popery out of our land, p. 367  
2. The blood of so many learned and most holy Martyrs, as Cranmer, etc. witnessing against it. p. 367  
Answer concerning their pretended Martyrs. p. 369  
3. So many worthy Preachers in each part of our land convincing all ever since then. p. 369  
4. So many learned writers unanswerable confuting it and every piece of it. p. 369  
5. The discovery of their Index Expurgatorius for their wicked dealing against the Gospel, and for upholding Popery. p. 370  
6. So many discoveries of their unnatural cruelties, the fruits of their religion, and for the supporting thereof. p. 370  
The chief of them made trumpeters of the abomination of their religion. p. 370  
Our Saviour's argument most strong against that religion, to prove it to be a principal religion of Satan under a show of holiness, especially the jesuited Papists religion. p. 371  
7. Their religion teacheth these things, witness those evidences which follow in the end of this Abomination, viz. p. 371   

Abomination 32.  
This alone sufficient to cause all not utterly given up to fly out of Babylon. p. 372  
8. Miraculous deliverances and preservations of our Princes, religion, and us all, at the Spanish invasion, the death of Queen Elizabeth, and so wonderfully bringing in the Lords Anointed amongst us, and at the gunpowder treason. p. 372  
9 The wonderful bringing the Gospel again after Queen Mary, with the admirable preservation of the Lady Elizabeth. p. 372  
10. The wonderful continuance of the Gospel since, notwithstanding so innumerable stratagems against it. p. 372  
These as infallible arguments of God's favour and love towards us, as theirs were towards judea, and aught as much to knit our hearts to the Lord and his truth, and to a detestation of that bloody Religion. p. 373  
Our happiness if we have hearts to meditate of these things. p. 373, 374  
To think what it is to take the mark of the Beast, chiefly after these convictions. p. 373  
11. The relenting of most hearts for the present, in sundry discoveries of their wickedness. p. 373  
12. Exhortation to think of these things, and to compare our way of life with theirs, whether is more equal, and whether is more agreeable to the word of the Lord. p. 374  
To read the French massacre, and the Spanish Inquisition. p. 375  
What they long for who seek to bring in Popery again. p. 375  
Answer to the vain persuasion of our professed Papists, concerning their own safety, if God should leave us into the hand of the enemy. p. 375  
All the rich should be made Hugonotes as in Paris, at the French massacre. p. 375  
What they may look for, who look to be enriched by such a day. p. 375  
Warning to all, who foreseeing these evils, do not their uttermost endeavours to turn them away. p. 376  
God speaks to each as Mordecay to Hester. p. 376  
Three necessary questions. 1. How so many have and do daily fall to Popery notwithstanding all these things. 2. How to be resolved of the truth. 3. How to be kept from backesliding from the truth. p. 376  
For answer to the first, to consider,  
1. Who they have been that have fallen. p. 377  
2. Reason's why such have and do so fall in God's justice. p. 378  
All are contemners of the truth, who never so received the love of it, as by all holy means to search the knowledge of it and to obey it. p. 379  
The reasons why some of God's dear servants have and may fall for a time. p. 381  
God may thus leave up his own for a time, but he will fetch them again at least by strong hand, if they be his elect indeed. p. 382  
Answer to the second question, viz.  
How those who stand in doubt, may be resolved which is the Religion of the Lord. p. 382  
Answer to the third Question, viz. How to be kept from declining to Popery, and from falling from the Lord. p. 385  
For those with whom no other means can prevail to cause them to be afraid of Popery: First, to consider as before Christ of the former reasons. p. 385  
2. To ponder our Saviour's reason against the malicious Jews, john 8. 44. to prove they were of the devil: and so one reason against Popery fetched directly from it. p. 385, 386  
A Syllogism demonstrating plainly, that Popery, especially the jesuited Papists Religion is in a special manner of the devil, teaching lying and murder for the supporting of it. p. 386  
Proof of the Proposition. p. 386  
Proof of the Assumption, That Popery teacheth lying and murdering for the supporting and advancing of it. p. 386  
Helps and preservatives which God hath provided for those who would be kept from Popery, the scourge that follows the contempt of the Gospel. As p. 387  
1. Notable confutations of Popery to keep us. p. 388  
2. Notable discoveries of the bloody cruelties and vileness of Popery, and contrarily, The perpetual witnesses of the truth which we profess. p. 388.  
3. Special helps for sanctification, whereby to be kept from declining from God, and so from this scourge. p. 389  
4. Helps for prayer, because we cannot be kept except we pray; nor stand in these evil days without the special sustaining hand of our God. p. 390  
5. Helps for fasting to humble us and to make our prayers more powerful and effectual that we may be kept. p. 390   

Abomination 33.  
Atheism of judah, angering the Lord to the uttermost, and bringing the Captivity. p. 390  
The day of vengeance wished by desperate scoffing Atheists. p. 391  
What a day that will be when it cometh. p. 392  
Atheists scoffing at the threatenings of the Prophets. p. 392  
This sin cannot be purged till they die. p. 392  
All were at a covenant with death and hell. p. 392  
Atheists of all others most timorous when the vengeance comes. p. 393   

Abomination 34.  
Divisions of judah, angering the Lord, and bringing the Captivity. p. 394  
Their divisions flowing from all their abominations, and chiefly from the Apostasy so generally. p. 394  
All were given to covetousness and spreading nets. p. 395  
No man could trust other. p. 395  
The greater spoiling the poorer. p. 395  
All against the true Prophets, and against all that feared the Lord, and why. p. 395  
Their own familiars waiting to have matter against them. p. 396  
Not one left with God's faithful servants to be seen to stand for them. p. 396  
The Church had none to look to but to the Lord. p. 397  
The number of the godly exceeding small at that time amongst them, as the grapes after the vintage. p. 397  
How the Church comforts herself against the insulting of the enemy. p. 397  
A question answered, viz. In so many divisions to whom to join. p 398, 399.  
Application to our own souls concerning our divisions, and the rest of the heads herein. p. 399   

CHAP. XII.  
The means whereby the Lord had striven with them, to bring them to repentance, that he might spare them and how in stead of repenting, their sin was increased by them all. p. 400  
Means by calling them by his word, and how he had thereby striven with them in all sorts. p. 401, 402  
How he had called them by the continual voice of his mercies. p. 402  
How he had called them by the voice of his rods both bodily and spiritual. p. 403  
The Lord weary with smiting, enforced to give them up to their own hearts lust, and to this induration. p. 404  
The highest step of their induration, that they were given over to scoff at the Lords warnings, whereby he called them to repentance. p. 405  
This sin could not be purged. p. 405  
Some causes of their induration, and why they profited not by all the means which the Lord used. p. 406  
Why the Lord would spare them no longer, after he had used all these means to reclaim them. p. 407  
Application to ourselves. p. 408   

CHAP. XIII.  
The severity of the Lords vengeance when no other means could serve. p. 410  
The Lamentations of jeremy written to set out this misery. p. 411  
Their carnal confidence in josiah seemeth one cause to have provoked the Lord to take him away; after whose death began their miseries immediately. p. 412  
The woeful miseries which at that time they endured. As p. 412  
1. Famine in the most lamentable kinds. p. 412  
2. Destruction by the sword. p. 413  
3. The desolations of the Temple. p. 414  
4. The final desolation that came upon them. p. 414  
5. The shame cast upon the Lord and his people. p. 414  
6. The people that escaped carried captives. p. 415  
The miseries of their Captivity. p. 415  
7. In their Captivity the Church acknowledgeth all this justly come upon her for rebelling against the word of the Lord. p. 415  
Despising Gods word, and misusing his messengers, caused that 〈◊〉 could be no more remedy. p. 416  
Application why the Lord should not execute as heavy a judgement upon us, as on judah. p. 416  
How near we have been unto it, and how oft. p. 416  
The mourning of the Lord for his people before this execution. p. 417  
The Lords expostulation after a sort mourning over us, for our foolish impenitency and unkindness. p. 417  
The changing of our danger into such a joyful day. p. 419  
Our unthankfulness in forgetting our wonderful deliverances and mercies. p. 420  
The Lords expostulation further urged bemoaning our unkindness and wilfulness. p. 421  
Whether the Lord may not justly thus speak unto us, especially having so many ready to receive our most bloody enemies into our bosoms. p. 421, 422, 424  
Our answer to the Lords expostulation taken away. p. 424  
Application to all notorious sinners, who are the men that hale on the vengeance of the Lord. p. 425  
Warning to all obstinate sinners howsoever the Lord deal with us at the cries of his servants. p. 427  
Their miserable state at death, most at Christ's appearing. p. 427  
How each may come to the certain knowledge of the truth hereof, viz. by enquiring of his own heart awaked. p. 428   

CHAP. XIIII.  
How Gods faithful servants are wont to be affected seeing his anger kindled against his people. p. 430  
How they are wont in such cases to use all means to pacify his Majesty. p. 431  
The means which they have been wont to use to this end. p. 431  
1. God's faithful servants have been wont to entreat the Lord in secret, to pacify him thereby towards his people. p. 433  
2. They have been wont to forewarn God's people of their sins, and his vengeance coming on them for the same. p. 434  
3. God's servants have been wont to direct his people to the means whereby he may be pacified. p. 436  
The principal means public humiliations. p. 436.  
Examples hereof. p. 436, etc.  
The example of jehosophat is to be beholden of all religious rulers, who would see the like experience of the Lords presence and mercy towards them, and therefore set down at large. p. 438  
The way to overthrow and daunt the enemies of the Church. p. 439  
Our own practice and experience. p. 441  
Reason hereof.  
All having provoked the Lord, all must seek to pacify him by humbling themselves. p. 442  
The office of forewarning and calling to fasting belongs to God's Ministers. p. 443, 446  
The supreme Magistrates to appoint public fasts in such cases, and to see them practised by all, and give ensample hereof. p. 443  
The Ministers to call upon the Magistrate to this end, and to warn all the people. p. 444  
Otherwise, the blood of every soul must be required at their hands. p. 444  
A general precedent for all posterity. p. 446  
The Lord than calls to fasting when his vengeance is coming for the abominations increased. p 446  
2. God's Ministers are to labour that the humiliation of his people may be unfeigned and available; and to set before their faces the means hereof. p. 447  
Fasts performed hypocritically, more increase the vengeance. p. 447  
Nature of hypocritical fasting. p. 447  
The outward humiliation availeth nothing without the inward, and without the other parts of a true fast. p. 448  
The true humiliation must be both outward and inward. p. 448  
The outward humiliation, and wherein it is. p. 448, 449  
Exercises of Religion to be adjoined to the outward humiliation. p. 449  
The public humiliation must be in a great assembly. p. 450  
The people are to be warned hereof, and called on to prepare themselves p. 450  
Means to be used in these assemblies for working sound humiliation with faith and repentance. p. 450, 451  
The inward humiliation, and wherein it is. p. 452  
Time of the continuance of such solemn humiliations. p. 453  
Things to be done after our humiliation, as reforming all the abominations. p. 454  
The fruit and happy success of such humiliations. p. 455  
Particular experiences of the power and fruit of such like humil●ations in God's servants privately. 456  
If God be so easily entreated sometimes by one of his poor servants only, how much more at the cries of so many of his children at once. p. 457  
Till the time that the means be used for appeasing God's Majesty, we can never have any comfortable hope of escaping a more terrible judgement. p. 457  
Public humiliations failing, God's messengers are to stir up his own servants to seek him privately. p. 457  
What manner of men they are who must be called on to seek God privately, when the public means fail, viz. meek ones, and who have wrought his judgements. p. 458  
These in all ages have been the only men in favour, and preservers of the rest. p. 458  
In such desperate cas●s all are to entreat the meek ones to cry unto the Lord for them. p 459  
The Lord seeks such to stand in the breach, and when he finds none, viz. very few in respect of that they ought, then comes the vengeance. p. 459  
The godly in such times must labour to be more righteous, and so more meek, that their prayers may more prevail, and so must seek the Lord privately, as Moses, Nehemiah, and Daniel. p. 459, 460  
The manner h●w to importune the Lord. p. 460  
The godly shall thus help either to pacify the Lord for all the people, or be hid themselves. p. 461  
The cry of the Prophet Zephany to the faithful is ever to sound in all our ears when all other means fail. p. 461, 462  
1. Complaint of the weak Christian for his unability, thus to seek the Lord privately: answered. p. 462  
To follow the example of Daniel in our private fasts. p. 462  
We are to be provoked to this duty by these holy men, viz. Daniel, Neh●mi●●●, etc. the acceptance and success which God gave them. p. 463  
The second complaint of the weak Christian of unability to confess our sins, and beg the things which concern our peace, answered; and so how to seek God thus privately. p. 464  
The fruit and blessing of this labour. p. 466  
Gods messengers are not only to be careful to save and pull a people from God's wrath, but also to keep them from coming under it again. p. 468  
The means to preserve a people from backesliding, and to keep them ever under God's favour. p. 469  
The causes of the evils being removed, so will also the evils flowing from them. p. 470  
The fountains of obedience and grace to be heedfully looked to, to be kept pure. p. 471  
The happy estate of a people, living under a holy Ministry, countenanced by a godly Magistracy, and contrarily, the miserable estate of people destitute thereof. p. 471  
Experience of both amongst ourselves. p. 473  
The schools of good learning to be regarded above all things for a perpetual supply and succession of such Magistrates and Ministers. p. 473  
The best means of learning to be sought out, established, and strictly put in practice in them. p. 474  
A last duty of the faithful messengers of God to comfort and confirm the hearts of all the godly living amongst the wicked in such times. p. 474  
The Prophets never to leave importuning the Lord, all other means and hopes failing. p. 475  
Application to all who succeed in the place of the Prophets, to try whether we find at this day the same affections in us which they had. p. 475, 476  
Our sins as great as theirs all circumstances considered, and God's anger accordingly. p. 475  
Our wont humiliations in pestilence, dearth, and other signs of God's anger. p. 476  
What we have done lately for our so many and 〈◊〉 of God's anger kindled against us. p. 477  
Why God hath so tried many of his faith full servants by 〈◊〉 and the like extremities and temptations. p. 477, 478  
The doleful harvest, An. 1609. p. 478  
The Lords complaint and threatening against us for our senselessness and not harkening to his call, neither by his word, judgements, nor mercies. p. 481  
If God by such things called judah to fasting and prayer, than he hath and doth so to us. p. 481  
He needeth no other witnesses but our own consciences. p. 482   

CHAP. XV.  
The sin of God's people may be so great, that he will not spare them, no not at the prayers of his dearest servants, though their presence and prayers may wonderfully prevail, p. 484, 485, etc.  
Quest. Whether the Lord will not ever spare his people upon a general humiliation and repentance rightly performed answered. p. 486, 487  
How public fasts may be made uneffectuall to save, viz. when men turn not from their evil way, or are not sound humbled. p 488  
We have no one example to the contrary in God's book, but all witnessing hereunto, that God's people humbling themselves and turning from their sins, God will turn from his fierce wrath. p. 489  
The Lord proclaims his mercy herein to all the world. p. 489  
The servants of God humbling themselves though severally and at the same time, may much prevail, as in the days of Hester. p. 490  
If one Moses may do so much, much more so many. p. 490  
Objection answered concerning the fear of the Lords decree come forth, and then too late to seek. p. 490  
So long as the Lord gives a people hearts to use the right means to pacify him, so long there is great hope that he will be appeased. p. 491  
Objection answered concerning David who feels the temporal scourges, notwithstanding his unfeigned repentance. p. 491  
The Lord hath been wont to inflict some lesser judgement when the humiliation hath not been unfeigned, though he have saved his people from the greater, and why. p. 492  
When the time is that the Lord will not spare his people any longer, no not at the private prayers of his dearest servants. p. 493  
Three principal signs hereof. 1. When a land is full of blood. 2. When it is full of declining and perverseness. 3. When it is overgone with Atheism. p. 494  
For the first, what that blood was whereby their land was so defiled that God would not spare them. p. 494, etc.  
The second main sin for which God would not spare them; their general all perverseness and defection increased without hope of returning. p. 499  
Neither word, judgements, nor mercies would do them any more good. p. 500  
There was also amongst them a marvellous corruption of judgement, both in misjudging of the good ways of God, and also in wresting of judgement. p. 500  
Perverseness in judgement cause of their perverseness in manners. p. 501  
Their last and principal sin a senseless Atheism growing upon all, that they did not acknowledge God in his judgements as they had been wont. p. 501  
Reasons why the Lord cannot spare when these sins come to this height as theirs were. p. 502  
Application to ourselves, whether we be come to this height of sin, and have these tokens thereof. p. 504  
God hath manifested his love as much to our nation as to any other, and that he is most unwilling thiu to enter into judgement with us. p. 504, 505  
He spreadeth out to us both his white and his black tent together. p. 50●  
To try what we can answer the Lord if he charge these things on us, as first that our land is full of blood. p. 505  
The cry of violence and oppression goeth up to heaven for the cruelty of Landlords, Usurers, and men void of commiseration. p. 506  
The like cry amongst us as was in the days of Nehemiah. p. 506  
The cry of the poor in dearths. p. 507  
The holy law of God for the care to be had for all the poor of the land. p. 509  
We must sometime lend, looking for nothing again. p. 509  
How the Lord will bless such a care for the poor; and contrarily. p. 510  
Vumercifulnesse crieth loud for vengeance, and will bring judgement without mercy. p. 510  
The general cry of the poor that they and theirs must be brought to perpetual beggary. p. 511  
The husbandman cannot pay his rent but by selling his corn at high prizes, and according to the same must usually all other commodities be, that the poor must live in misery. p. 512  
What we are growing to hereby. p. 512  
The cause of all our unmercifulness and spoiling commonly, viz. to maintain those sins of Sodom, Ezek. 16. 49. p. 513  
Our land defiled with the blood of God's servants in Queen Mary's days. p. 513  
Deadly malice against all who make conscience to walk in the ways of God, by all those who have chosen to live in their own evil ways. p. 514  
The advice that a man's wisest friends will give, to any noted for profession, rather to put up all wrongs, then in most places to seek redress. p. 515  
Our land full of the blood of souls. p. 515  
What our state must needs be herein through the multitude of ignorant and unconscionable Ministers. p. 516  
Multitudes destroyed by evil ensamples, and through the general neglect of superiors for the souls committed to them. p. 517  
Application of the second cause why the Lord could not spare them, viz. That they fell away more and more. p. 517  
The word in many places become unfruitful and without power. p. 518.  
God's mercies have made us so insolent, as to say we will not hear. p. 518  
Gods judgements have made us to fall away more and more, especially since our deliverance from our so long feared day. p. 518  
Pestilence, famine, and wild beasts next forerunners of the sword. p. 519  
All Gods strokes so multiplied to make us to seek him, have made us more senseless, and to walk more stubbornly against him. p. 520  
This of all other a most infallible for erunner of vengeance, when men wax uncurably worse by smiting. p. 520  
The manner of the Lords proceeding in judgement against Israel, before her Captivity, is recorded for a precedent to us. p. 520  
Application to ourselves of God's manner of proceeding with us in judgements. p. 521  
We almost overthrown as Sodom, being as a firebr and plucked out of the burning. p. 521  
God threateneth us with whatsoever he hath denounced, seeing we amend not. p. 522  
God threateneth to smite us seven times more, to bring one plague in the end seven times greater than any of the former, unless we repent. p. 522  
God having showed such tokens of his love and compassion towards us will be magnified accordingly. p. 522  
The third sign of God's anger, and for which he threateneth he cannot spare, to wit, Atheism, and how it declareth itself openly amongst us. p. 523  
If we had been rightly persuaded that all our judgements had been sent by the Lord for our sin, we had repent long ago in sackcloth and ashes. p. 523  
Our timorousness to manifest our love to the Lord, and our hatred of sin. p. 524  
Our general leaving off to mourn for all our sins and tokens of God's wrath, or to tremble before him. p. 524  
Whence come these mentioned but from some spice of close Atheism, that we think at least, that God is not so angry against sin or so regardeth it. p. 524  
Cause of our drowsy professing in many, for that iniquity hath ●●gotten the upper hand, that it seems impossible that ever piety should look up again, therefore best to frame ourselves to the time. p. 525   

CHAP. XVI.  
What brings true boldness to appear before the Lord. p. 526  
The assurance and safety of the mourners, before the destruction come, being sure marked by our Saviour, repeated again for our further comfort. p. 526  
To be put in mind ever to bear his mark in our foreheads; that so we may always have boldness before him. p. 527  
The boldness of the marking Angel appearing again before the Lord, and giving up his Commission. p. 527  
This only can bring boldness to appear before the Lord, when we can say, Lord I have done as thou hast commanded me. p. 528  
Our obedience is chiefly in our willingness and unfeigned endeavour, mourning for our wants, and this doth our God accept. p. 528  
Two notable ensamples of boldness hereupon, to appear before the Lord. p. 529, 530  
Reasons why they only who have done as the Lord hath commanded can be bold to appear before him. p. 531  
When all nations shall tremble and shrike, they alone shall lift up their heads for joy, because of that their happiest day. p. 532  
The contrary horror of all who have not done as the Lord hath commanded them, whensoever their consciences shall be truly awaked, more specially at death, most at the dreadful judgement. p. 532, 533  
Reasons of their horror. p. 533  
State of them then, who have neglected their callings, and that which hath been commanded them. p. 534  
How fearful the condition of all those men is who have not gained with their talents, nor increased them, and more of those who have used them against the Lord, and for Satan. p. 534  
Their case of all other most fearful to whom most hath been committed. p. 535  
How their horror shall be increased. p. 535  
No impenitent sinner can possibly look to stand before the Lord. p. 535  
Application to all who have neglected to do as the Lord hath commanded them. p. 536  
Application to the chief to put them in remembrance, as their answer must be the greatest for their place and charge. p. 536  
The Magistrates Commission, and what the Lord will call for at his hards. p. 537  
The judge's commission. p. 538  
The Ministers commission. p. 538  
The account of each Governor of a family for every soul within his gates. p. 539  
The account of every one to whom he hath committed any talon. p. 539  
How the Lord will reply to all sorts beginning to excuse themselves, until their mouths be stopped. p. 540  
How he will reply to all for employing their talents by trying their advantage. p. 542  
Objection of the weak Christian, viz. who can be able to appear before the Lord? p. 543  
Every one who hath unfeignedly striven hereunto, shall be able to stand before the Lord, and reasons of it. p. 544  
Object. 2. The cry of all sorts of sinners whose consciences shall be awaked when they shall bethink themselves of this appearing. p. 545  
The Lords answer to all such. p. 545  
What the Lord commands the poor sinner in the first place. p. 546  
The endeavour of Satan to drive all such poor sinners to endless despair. p. 547  
How to comfort the poor humbled sinner against Satan's assaults and temptations. p. 547  
The second terror of Satan, that the time of mercy is past. p. 549  
The time is never too late whilst the Lord calls us to repent, if we can obey. p. 549  
General comfort; never repentant sinner but found mercy. p. 550  
The Lord still stretcheth out his hands to all to come to him. p. 550  
The terrible voice of the Lord to all despisers of mercy now offered. p. 551  
The Lord will one day bring all that belong unto him, to say, Lord I will do as thou commandest; at least he will bring them by strong hand. p. 552  
God purposeth their destruction whom he suffereth to go on perpetually in their impenitency. p. 553  
Application to us all in general, what security we have to escape the vengeance so long threatened from Babylon, until we do as God commands. p. 553  
The Lords reply to us if we answer that we have repent and therefore shall have peace. p. 554, 555  
God threateneth us as sensibly from Rome as he did them from Babylon. p. 556  
Conclusion of all, how to try the certainty hereof, and when we may have security and boldness. p. 557  
Comfort to all the meek who can say that they have truly endeavoured to do as the Lord hath commanded them: These only have the promises. p. 557  
The Lord hath given most comfortable answers against each fear of his servants in such cases. p. 558  
Against the fear of being left into the enemy's hand. p. 558  
The second fear for the wrongs and provocations of the enemies, answered. p. 559  
Our third fear, for that we are but poor worms, and nothing in regard of our enemies which are the mighty men of the earth. p. 560  
The fourth fear of God's people, for the miseries we may come into in the mean time amongst our enemies, answered. p. 561  
A fifth answer of the Lord against the fear of want of necessary comforts. p. 562  
A sixth comfort against fear of fainting in the long continuance of the troubles of the Church. p. 563  
The seventh, the Lords answer to the faithful soul mourning for fear of the dangers of the Church. p. 565  
What every faithful servant of God should do for the Church and this nation, that would never see 〈◊〉 feel their miseries▪ p. 565  
All to hearken what the Lord calleth and crieth for at our hands, moaning our estate. p. 566  
What he will do for us, and against our enemies, if we will yet hearken unto him. p. 567  
A holy prayer according to the Contents of the book. p. 569    

TO ALL ESTATES AND DEGREES, WHO truly tender their own Souls, the Church of God, and their native COUNTRY.  
IT is now many years (Christian Reader) since by reading those holy Prophets which lived next before the Captivity of judah, 
Occasion of this watch, fear of God's judgements lying upon us.  who denounced the same to be ready to come upon God's people for their sins, and by considering and comparing the same with the times wherein we live, I have ever feared the life plague or a heavier to be hanging over this our sinful Nation. 
This fear hath not been without just cause, as events have declared.  Neither have I feared without just cause: for how near indeed such a judgement hath been unto us, and how the same threatenings have been ready to be verified upon us, 
Our later dangers and deliverances still the greatest.  the world is witness, even all they who have but only heard the report of our dangers, and of our wonderful and even miraculous deliverances. And ever the later perils and preservations have been the more wonderful; 
The duty of all Gods faithful Ministers to be ever giving warning.  as that one of the Powder furnace was above all that ever former age heard of. In the due meditation and regard whereof, I have taken it to be my duty, and of all the faithful Ministers of Christ, to follow the example of Noah, and of all those faithful Prophets, 
〈◊〉. 3. 17, 18. & 18. 30.  in giving warning aforehand, (keeping within the limits and compass of our calling) to help to open the eyes of all, to foresee, 
jam. 2. 14.  and to cause all to tremble for the anger of the Lord, also to contend with all our power to turn every soul from his evil way: 
jor. 23. 22.  that so his wrath may be appeased, 
jam 4 17. & 5. 19, 20.  and we delivered from the dreadful execution of his heaviest vengeance. 
2 Cor. 5. 9, 10, 11.  Hereupon in my former fear amongst other causes I was chiefly emboldened (and that not long before the time of that bloody Powder-treason, 
A chief occasion of the first part of this watch, as the title of it declareth.  as the Lord had so directed it) to endeavour to set down truly, and after to publish to all, the first part of this watch, viz: The rule of life, containing the covenant which we have all entered into with our God. To the end to help to keep all his people from the general declining from that his blessed covenant to profaneness and iniquity, and from the outrageous wickedness of the rest, that we also might all learn to watch to be preserved in the evil day. 
So of the second part, The Rule of Prayer, to stir us all up to watching & prayer, as our sins & dangers still increased.  And since then likewise the second part of the same watch, viz: The rule of prayer, to awaken us the better, and to stir up all the Lords faithful servants the more speedily and instantly to betake ourselves wholly to watching and prayer, not only to be accounted worthy to escape the evils approaching, but also that each of us may still help to preserve the Island; like as our most compassionate Father hath in the riches of his mercy vouchsafed to accept us until this day. 
The time of the coming forth of the second part.  And this likewise he in his wisdom directed to come forth at the very instant, yea in the midst of the last apparent danger, which we in our parts were in, 
The dreadfulness of those tunes to many, howsoevernow forgotten.  for the insurrection about enclosures: which howsoever it might seem nothing or small to them who dwelled far from it; yet to us who expected the approaching of the rebels every hour, and heard how the hearts of the people were generally bend, it was no less terrible than any of the former, but so much more fearful, the nearer it was. Now therefore in the third place: 
The cause of this third part, our sins increasing.  forasmuch as all men may behold all kind of wickedness and impiety still increasing fearfully without hope of redress, so that unless we will put out our own eyes, we must see the judgement of God hasting faster upon us, and being at the very door, I have taken it my bounden duty, and my best service that I could do and possibly perform, to his heavenly Majesty, his Church, and my Country, to add this third part: to the end to set before the faces of every one of us, the heinousness of our sins in every degree, and so the equity of the Lords proceeding against us: that we may all be enforced to justify his Majesty, though he come to execute whatsoever he hath so often threatened, when no kind of forewarning can do us any good. And also to try if yet at length he will vouchsafe to recall us again to his covenant, and put new life into us, to meet him falling upon our faces in fasting and prayer, to pacify his wrath, and that each of us may begin to put that in practise which was intended and sought in the two former parts, that is, to watch and pray continually, not in words any longer, but in deed and truth; for the preservation and lasting welfare of us and our posterity.  
That the heaviest judgement must needs be feared to be so much the nearer, 
The heaviest judgement justly feared to be hard at the doors.  as the anger of the most High is more kindled against us, no man can doubt: and that his wrath is incensed to the uttermost, is most apparent to all, whose eyes he hath opened, or who do but believe his heavenly word: for that in stead of having any of our grievous abominations (which we may behold set before our faces in the Treatise following, even by the Prophets themselves, and forwhich he hath so often threatened us,) yet unfeignedly repent of, we have indeed increased them many times more. 
All of us having solemnly entered into covenant with our God; have caused him to threaten to take away his covenant by our transgression.  The covenant of our God, which the whole land professeth, and each of us in our Baptism have solemnly entered into, we have most grievously transgressed. And this many of us have done with so high a hand, as that we have caused that his heavenly Gospel to be blasphemed, enforcing him to threaten to take his covenant, with all his blessings from us: yea, to leave us to be made a prey and a spoil unto our enemies, which thirst after our blood continually. 
This confessed by all Anno 1588.  This all confessed, when they so despitefully and proudly came against us, as being ready to swallow us up quick, and each of us then acknowledged, that his wrath was most justly kindled against us for the same: so as if he should then have cast us off utterly, for ever being his people, or a nation any more, that yet we had most righteously deserved it. 
And in all our dangers Anno 1602. 1603.  This we have in like manner many a time since acknowledged, in all our dangers and plagues which we have had upon us plague after plague, as those ten plagues of Egypt. More especially in the grievous dearths, and chiefly in that most poisoned plague of pestilence, as the sundry confessions of sins, then made and still extant, do and shall ever bear witness. But above all other times, when we were all ready to be consumed in the hot fiery furnace at once: yea this we ordinarily and daily every one confessed, whilst we lived in imminent danger every hour, before the Lord so miraculously and graciously set up his Anointed over us. 
〈◊〉 every one then.  Every one than could say, Our sins are so ●heynous, as that we must needs have some terrible vengeance without speedy repentance. This wrath therefore we must needs acknowledge to be far greater now than ever heretofore: 
God's wrath must needs be greater now than ever before.  not only for that in stead of repenting, our sins are so grown up in every kind, but also because we are now so generally, and so much further off from repentance, or any purpose of amendment, yea of so much as of any sense of our sins, or fear of any judgement to be toward us for the same, than ever we were in former time, notwithstanding all the means which he hath so long used to awaken us, 
This can be no way appeased, but by taking away our sins the cause of it, and turning again to his Covenant.  and to bring us to repentance. How then can this fire of the Lords anger be ever quenched, we delivered from the violence thereof, that we should not be consumed of it, but only by seeking out the principal causes of it, to wit, our main transgressions against the covenant of our God, by which he hath been so provoked, and also by confessing and acknowledging them, and turning back jointly to the humble obedience of that his most holy Covenant again: Israel cannot stand before their enemies, 
Examples.  until Achans sacrilege be found out and punished; 
josh. 7. 10.  neither can the dearth be stayed in the days of David, 
2 S●m. 21. 1. 14. 24.  until the causes of it be found out, and the Lord pacified by taking away the iniquity. Nor yet can the storm upon the Seas be quieted, 
Ion● 1. 15.  so long as jonah lieth asleep in his sin. How much loss now, when so many Achan● be in every corner, and jonah asleep every where in the eyes of all? As it is with a particular man, 
As it is for ● particular man, so for a whole Nation.  so is it with a whole Nation. That like as there must be first a searching out of his sin, with confession of it, and turning again unto the Lord, before his anger can be appeased, so must it be for a whole Nation (so far as we can justly conceive) before any sound assurance can be given that his wrath is turned away. This seems every where most evident thorough all the book of God.  
How Popery is grown up again, 
The increase of Popery and all profanenosse, notorious to all.  the late proclamation for preventing it, and the fury of that bloody Religion, and for the preservation of his Royal Majesty, and his Seed, set forth upon the occasion of the cruel murder of the French King, doth sufficiently witness. And likewise the general urging the Oath of Allegiance enforced thereupon: beside so many lamentable experiments, and our over-iust fears for their treacheries expected each hour. How Atheism also, with all kind of outrageous iniquity, and scorning at all true piety, do overflow in every place, above all former times, 
Some sins heinous heretofore, now thorough custom & commonness, become as no sins.  no man can deny. Indeed some sins have been odious heretofore, and especially when they began first to spring up, and were cried out of, as which all the godly feared, that they would presently bring the vengeance of God upon us all, which now through long custom and commonness are made no sins: as that beastly valour of pouring down wine and strong drink, and our glorying in it; pride with all monstrous excess therein, oppression, deriding and hating all true godliness, and the power of religion. Though all of them, and many like, are in a higher degree in the Land, and practised with a far higher hand now, 
No sin truly repent of.  than ever heretofore. Or if any one abomination be taken away and gone, who can say that it hath been generally repent of▪ or left of any conscience, o● for fear of the Lord and awe of his word? And therefore if he be the same holy God, still hating sin as much as ever he did, and who will never clear the guilty, how should it be but (though our own hearts, and all the world do slatter us, telling us that we shall have peace) yet as our sins are 〈◊〉 increased and our abominations gone up to heaven, 
As our sins are multiplied, so his wrath.  so his wrath and drowsy must needs smoke against us, 
〈◊〉 34 7.  and his curses & plagues be multiplied upon us until he hath put out our name from under heaven; 
De●. 18. 19, 20.  unless we meet him speedily and appease his wrath by our humble and unfeigned turning unto him. But these crying sins can never be taken away, 
The crying sins cannot be taken away, unless the causes of them be first repent of.  unless also even the other sins of the Land be likewise repent of. I mean those from which these proceed, and for which men are so generally given up unto these monstrous iniquities. For these outrageous enormities are the heaviest punishments of other sins, and ordinarily the immediate forerunners of the greatest temporal judgement. 
We cannot repent until we know both the main provocations, & each our own sins, with the judgements belonging to them.  Neither can we ever have any assurance to be preserved from that extremest vengeance, until we return more generally in our hearts, from all our evil ways unto the Conenant of our God: neither yet ever repent nor turn from them, unless we see both generally the most heinous provocations of the Land angering his Majesty, and each of us our own several sins particularly, with his judgements belonging thereunto. Therefore sith that our most pitiful father hath, 
God hath ordained the discovery of our iniquity to turn away our captivity.  in the riches of his endless compassion, ordained the discovery of the iniquity, and of the certain approaching of his judgement to turn away the vengeance, and that by turning his people from their evil way; and so he complains of the Prophets, that they had not discovered their iniquity to turn away their captivity, 
jerem. 23. 22.  and saith plainly of them, 
And his Prophets standing in his counsel to turn us from our evil way.  That if they had stood in his counsel, and declared his words to his people, they should have turned them from their evil ways, and from the wickedness of their inventions. I have therefore as I say, taken this as my chiefest service, 
This is the bounden duty of all his messengers and their chief service.  that ever I could perform unto his heavenly Majesty, his Church and people of this our Nation, even to help to search out our sin, by his holy word, and to set our iniquities before our faces, with his most righteous judgements due unto us for the same, and ready ever to break in upon us like the raging seas, thereby to help amongst others to bring us to repentance. And the rather for that, howsoever every one of us will acknowledge that we must first turn away from our sins unto him, before he will turn to us from his fierce wrath, and also that we must search and find out our iniquities, and see the danger which we stand in for them, before we can turn● from them, ● yet long experience hath confirmed this, that we being lulled so fast asleep in our security through our long prosperity, 
Because we will never search out our sins of ourselves.  can never search out our sin of ourselves, unless they be set plainly before our faces, and we awaked and roused by his most terrible denuntiations for the same. If David himself such a worthy Prophet, 
David must have Nathan to awaken him.  a man of a most tender conscience (as is evident by all his Psalms) and his watering his bed with his tears) yet being become secure in his sin, 
2 Sam▪ 12.  must have Nathan to awake him, by setting his sin plainly before his face, before that he can see the vileness of it to repent so of it as to find mercy (though his sin was so gross and palpable, and God's wrath lying upon him so heavily in a spiritual manner, and also his vengeance ready to be executed in most fearful sort.) How much more than have we need of some Boanarges, sons of thunder, to awaken us, being a sinful and hardhearted people and dead in our iniquities. And if those to whom he hath not only spoken once & twice, but also smitten with sickness upon their beds, that their souls draw to the grave, 
job 33. 23.  and their life to the buriers, had need of a messenger, an interpreter, one of a thousand to declare unto them their righteousness, 
Men smitten with sickness drawing near to the buriers, must have an interpreter one of a thousand.  to set their sins before their eyes, and wh●re they may find the true righteousness, before they can say they have sinned, & repent to find mercy: How much more we ourselves? when most of us who have been chief in this provocation are in health and prosperity, and in no misfortune like other folk, but rather fed in all pleasure, as against the day of slaughter. And to conclude this point, 
They who had crucified our Saviour.  we see how those three thousand, that crucified our Lord & Saviour, could not yet see their bloody sin, notwithstanding all which they had formerly heard and seen in our Saviour, and also the dreadful signs at his passion, until that Peter particularly laid open their wickedness, applying it unto them directly that they were the men, and then only are they pricked at their hearts, and cry out, Men and Brethren, what shall we do? Now I say, if none of these, no not they whose sin was so intolerable, and who had been so manifestly convinced, can search out their sins of themselves, to be so sound humbled, as to turn and seek to pacify the Lords wrath; how much less hope is there of us, a nation so settled upon our lees, & so hardened by our abusing the long patience & forbearance of our most tender father? who having been in so many dangers, & yet still delivered from them all, do think that it shall be so with us ever, & that now there can be no more danger toward us. We therefore had more need of many such as Nathan, 
We are they that have need of Nathan if ever any.  to set our sin most lively before our faces, and after to tell us directly, That we are they with whom God is now angry, and that above all the people of the earth, as he hath known us above all other Nations, like as we shall see in the sequel. 
Amos 3. ●.  We have need not of that one messenger, that one of a thousand alone, 
Of all Gods faithful messengers.  but of all the faithful messengers and men of God, by their preaching, and all holy means, to show us our unrighteousness: and of Peter, 
Of Peter.  to give us to know for a surety, That we are the men who have crucified the Lord jesus. 
Acts 2. 36.  Yea we have need of jonah, 
Of jonah.  to proclaim unto us, Yet forty days and England shall be destroyed for her sin. 
jonah 1. 2.  And finally, when preaching will not serve to awake us, we have need of jeremy or Baruck to write the sins of us all, 
Of jeremy or Baruch to write our sins, when all other means fail.  with the plagues which God hath prepared and denounced against us for the same; That every one even running by may read them, as written in capital letters upon tables: to try if yet at length by this means, 
jer. 36. 2. 3.  we may see the greatness of the anger that is kindled against us, and so repent and retùrne every one from his evil way, that he may forgive our iniquity and sin, and deliver us from the imminent, and all like future plagues.  
To this very end, 
We may here se● our sins and judgement set before us in the sins of judah. by the Lord himself.  that we may behold the Lord himself discovering unto us our iniquities, and so may have ●o more pretence nor cloaks for our sins, nor yet surmise the least partiality, here we may all see (and that in the very sins of judah, for which God brought upon them that terrible captivity) the Lord himself and not men, setting before our faces both our sins in general, and the transgressions of each of us, as in particular, and how we have thereby deserved such a judgement. These I have laboured to set out more fully, and to apply them more particularly unto us, because of the degrees acknowledged by all to be necessary unto sound repentance in every one, who looks to get full assurance of God's mercy. 
These laboured in more specially, because of the degrees in true repentance  As first a true search, sight and sense of his sin and God's anger for it. 2. Humble confession of it. 3. Grief of heart with detestation of the same. 4. Crying for pardon. 5. A lowly offering ourselves to his Maeiestie to w●lke with him all our days. 6. A faithful performance of our vows. For this cause have I bend my chief study to help somewhat hereunto, that all these parts of true repentance may be wrought in us, and the same made unfeigned. And to this end I have prepared first (as 〈◊〉) and sent before, 
The Covenant sent before acknowledged by the learned.  the Covenant of our God with us, in the fi●st part of this watch: that it might be throughly tried, like as it hath been approved for many years, by sundry learned professors of the Gospel, even by all to whom it hath come, so far forth as I know, to be that truth of God, wherein we all agree: and the sum of that which the Lord requires of us generally, without which we cannot be established, and of every one particularly, if we will be saved. 
The branches of the Covenant, set here before our sins.  In this part I have likewise set the several branches of the same Covenant before sundry of our heinous sins, that by comparing them together, we may more lively behold our transgressions and provocations. Yea I have striven thorough the whole to help, 
That we may all see & turn to the Covenant of the Lord.  that every one of us might return to that his blessed Covenant, for the happiness of us all, and of every particular soul, and to save us both from the temporal and eternal vengeance. 
1. For the whole Nation.  And first in regard of the whole Nation, because we all stand continually in danger of that anger of God to be poured out upon us, which had formerly almost overwhelmed us all, and for aught we can imagine, must needs overtake us in the end, unless we more generally repent and turn unto his Majesty. 
No policy can secure us, but our more general turning.  No policy of man nor humane means can ever secure us from the fury of Babylon, and that he should not suffer them to execute their malice upon us, and leave them to be executioners of his plagues so often and so nearly accomplished, 
jer. 18. 7.  but this our more general turning. All that ever they have done or do intent are nothing but the Lordsthreatning, denouncing by them to pluck us up, to root us out, and destroy us; as we shall see at large in this vision of Ezechiel. 
All their malice & mischievous devices are the Lords denuntiations against us.  They are only God's axe, his soldiers, his executioners, though themselves know not so much. It is true indeed, he may defer his plagues, or lessen them, at the prayers of his faithful servants, as he hath done many a day and saved us in the imminent perils; 
Isai. 106, 15.  but there is nothing (so far as we can perceive out of the word of the Lord to give us any security) that can cause him to repent of that great plague, 
Fron which nothing can cause him to turn but our turning to him.  and destruction, which he seemeth to have denounced so plainly and directly from Heaven against our Realm and Nation, so to turn it away, but only our turning from our wickedness. We may all behold our present estate in the 18 of jeremy, 
jer. 18. 5.  written as in great letters for every one to read, and that so plainly, as none can pretend ignorance, but it must of necessity convince every conscience in all the Land; for to us it is directed, both to us all in general, and to every soul particularly. At the 5th verse of that Chapter, 
vers. 5.  first he sends jeremy to the Potter's house, that there he might see the Potter break the pots in his hand at his pleasure. Then the word came unto the Prophet at that very instant, saying,  
O house of Israel, cannot I do with you, as this Potter, saith the Lord? Behold as the clay is in the Pottershand, so are ye in my hand, oh house of Israel. And after he adds these words, vers. 7. I will speak suddenly against a Nation to pluck it up, and to root it out, and destroy it. vers. 8. But if this Nation against whom I have pronounced, turn from their wickedness, I will repent of the plague which I thought to bring upon them. vers. 9 And I will speak suddenly concerning a Nation & concerning a Kingdom, to build it up, & to plant it. vers. 10. But if it do evil in my sight, & hear not my voice, I will repent of the good which I thought to do for them. vers. 11. Speak now therefore unto the men of judah and to the inhabitants of jerusalem, saying, Thus saith the Lord, Behold I prepare a plague for you, and purpose a thing against you. Return now therefore every one from his evil way, and make your ways and your works good.  
To apply this to ourselves: 
Application.  Did not the Lord show this unto us much more visibly than he did unto jeremy; 
Our destruction showed and accomplished in effect.  That we were all as the clay in his hand, that he had not only power to dash us in pieces, but had in effect done it already; save that he did (as it were) create and form us again of such a sudden, 
Our deliverance as a new creation.  that we did all wonder at it; and all Nations shall have cause to wonder to the end of the world.  
How many ways, 
How many ways, yea how sensibly & suddenly God hath spoken unto us may appear in this whole work.  yea how sensibly and suddenly God hath spoken unto us all, (both proclaiming by most infallible tokens, that his anger is kindled against us to the uttermost, and that he is ready to pour out upon us the full viols of his vengeance: and also on the other side declaring in all his long forbearance and admirable deliverances, how unwilling he is to proceed to the execution, if any other means might reclaim us) will evidently appear to every one, who with any conscience or due consideration shall read that which followeth in this vision. 
Nothing can secure us so as to give us comfort, but turning to the Lords Covenant.  And for that other main point, That nothing else can truly secure us from the execution, so as to give us true comfort, but our turning to the Lords Covenant; ask of all the book of God of all the places containing promises and theeatning to whole Nations; whether all the promises be not made unto our turning and obedient walking in his Covenant: and all the threatenings after this manner; 
Levit. 26. 3, 23, 24.  That if we walk more stubbornly against him, he will increase his vengeance accordingly, 
That all holy means are to be used thereto.  and plague us yet seven times more. So that all holy means are to be used to help to recall us to the true obedience of that his holy Covenant, that each may renew the oath of our obedience to jesus Christ, for the happiness of the whole and of every soul. 
Every soul who will not return must die.  For God will have us all to know, That whatsoever soul will not return to his Covenant must dye; it must die eternally. Yea though we live not in a wilful rejecting of all the Covenant, 
Ezec. 8. 10, 11.  but in any one abomination wittingly: on rary to the same; and much more doing it presumptuously that is, both wittingly and willingly, being warned and convinced thereof, as the word is most direct. Yea if we do not turn, 
Yea all who seek not to c●use others to turn.  and seek to cause others to turn, chiefly all those committed to our charge, we must dye. Only that man is a just man, who doth justice, and endeavours to walk in all God's statutes, 
jam 2. 10.  and to deal truly, turning and seeking to cause others to turn, 
Gal. 2. 10.  that man only shall live. Never any soul shall have any assurance to escape God's vengeance, 
Num. 15. 30, 31.  or have true boldness to appear before the Lord, 
Heb. 12. 14.  but only such a man. 
Ezech. 18. 30.  Ask of the holy Scriptures, 
Ezech. 18. 9  whether this be not the tenor of them all: 
Who it is whom God accounts a just man, which shall live.  whether any other be a living member of Christ, or have any part in his blood▪ or in that redemption wrought by him.  
But above all, 
All obstinate sinners help to draw down vengeance upon the whole land, beside the destroying of their own souls.  this is yet more dreadful, that whosoever they be, that live in a wilful breach of any part of the Covenant of God, and chiefly those who wallow in any one of those abominations which brought this captivity of judah, do not only destroy their own souls, without unfeigned repentance, but also do help (so much as one man's sin can do) to draw down the vengeance of God upon the whole Land to the ruinating both of Church and Commonwealth that bred them. Every of our blasphemers, drunkards, whoremongers, Idolaters, profane Sabaoth-breakers, despisers of the word of the Lord, with all other notorious sinners, have their hands therein. 
The Lord from heaven cries to us all to turn, speaking,  Therefore the Lord from heaven speaks unto us all, and cries loud unto us to turn ●nto him, that we may escape his vengeance, He hath here in this vision set such a glass before our faces, as wherein we may behold ourselves most lively, both our present and future estate, what he threateneth to do unto us. 
3. To his vineyard.  Oh tho● the vineyard of the Lord, he shows unto thee that for thy unfruitfulness he is about to make thee waste! You who are the fruitless branches behold your condition, either you must bring forth fruit speedily, or else be cut down and thrown into the everlasting fire. 
2▪ To all drawing near to God with lips alone.  You who draw near unto God with your lips in an outward profession, but your, hearts are so far from him, that by your lines you give occ●● to his enemies to blaspheme his name; he shows you here th● i●dgement that he hath prepared for you. 
3. To oppressors.  Open your eyes, you cruel oppressors, you that flay the poor and needy, and behold here what the Lord is providing for you, and what a destruction you are pulling upon your own heads. 
4. To all given up to all excess in pride and belly-cheer.  You who spend all your time in pride, belly cheer, and all excess of riot, with abundance of idleness, never regarding to strengthen the hands of the poor and needy, but still to weaken them by plucking from them violently, see whether you are rushing forward, bethink yourselves before it be too late. 
5. All casting away the word of the Lord.  You who cast away the word of the Lord, scorning and hating to be reform by it, here the Lord forewarns you what he is bringing upon you. You that pollute his Sabbaths after the manner of the Gentiles, 
6. Polluters o● the Sabbaths.  to you he himself speaks, that if you will not observe his rest, he will make the land to rest when it lieth desolate, and no man to pass thorough it. 
Levit. 26. 34.  Or that at the least yourselves shall be thrust forth from his eternal rest into the place of horror and crying, where you shall never have rest day nor night.  
All you who are outrageous in your courses, 
7. Outrageous in their courses & evil fashions.  and make the evil fashions of all Countries about you, even of the enemies of Christ's Gospel and murderers of his Saints, to be your glory, you may here behold how you call in continually these wicked enemies to avenge the Lords quarrel, and to be the executioners of his most righteous judgements upon you. 
8. All turning back to the Idolatry of former times.  Oh you that are turning back or hastening apace to the vile Idolatry of former days, which sometimes very children abhorred in seeing the abomination of it: and all you who would so fain be in Babel again, you may here take a view of the terrible vengeance of God upon yourselves in such extreme blindness, and how you are drawing in the bloody Babylonian upon yourselves, and posterity, and even the whole Land, so far as you are able, with as ill or a worse captivity than ever came upon judah; which how nearly you had effected, your own hearts are witnesses. Here you may see how that one day alone of Babel's cruelty, one of their powder furnace days, shall be enough for you, at least when you shall nish to stand a far off for fear of her torment: whereof you are sure to have your parts, if you will needs be partakers of her sins. 
9 All challenging the Lord by their profaneness and Atheism.  And you that by your intolerable profaneness and Atheism do seem after a sort to challenge the Lord to his face, to darè him, if he be a God, to show himself, and to hasten his vengeance, and so make yourselves merry with scoffing at all who fear his name, you may in this hear the Lord himself telling you, as from heaven, that you are the men, for whose cause he cannot spare, for whom he can have no more pity, and that he will make you especially to feel whether he be a God, a just and terrible God or no. 
All of us may see the Lord setting before us the means with he used to reclaim us and spare us.  Here finally we may all see the Lord himself setting before us both our general and particular estate, with the means which he hath used to reclaim and spare us, the terror of his anger and plagues when no other means will serve. And lastly▪ the way how yet we may be delivered, and not only be set free out of the danger, 
And how yet we may escape.  but also remain a glorious Nation until his second coming, and how every one may escape his vengeance.  
Thorough out have I striven to show my love and earnest desire, 
Here is no more but an endeavour to save all,  not only to the whole, but also to save every soul from these plague: Yet have I not endeavoured any more herein than the Angel for Lot in labouring to pull us out of the destruction remaining for the impenitent; nor any more than Esay, jeremy, Ezechiel, with other the Prophets and faithful men of judah, did before the Captivity, in seeking to turn away that calamity and all other their miseries from them; 
within the bounds of the word, and within the compass of the calling of every Man of God, as God offereth opportunity & holy means.  nor going past the bounds of the word of the Lord delivered by those Prophets: Nor yet any more at all, than I take to be the duty of every faithful Minister and Man of God, so far as the Lord shall offer him opportunity, to seek to preserve all from God's wrath, and to pluck every soul out of the fire of his vengeance. And this by showing all sorts their sins, to bring them to repentance thereby, by haling & drawing to get every Lot out of Sodom, before the destruction come. 
Ezek. 18. 30, 32.   
If any one shall be offended for the discovery of his sin amongst the general, 
The offending of them who are asleep in the midst of this peril not to be regarded.  without the knowledge and sight whereof he cannot be saved, and that only because he would still live in it; or would not be awaked, his displeasure therein is no more to be regarded, than if one in an heavy sleep, in the midst of an house all on fire about him, now ready to fall upon his head, to burn him to ashes: whom God shall enable to pull forth any such, when he shall awake them and cause them to see their danger wherein they were, and their gracious deliverance, then will they magnify his great name, 
They plucked forth will magnify God for us.  that those did so adventure themselves for them, and esteem such above all other of the earth. And as for the displeasure of men, better is it ten thousand times to have all the world offended with us, for our labouring in love and duty in our place to save, and pull men from under God's wrath, and forth of the very pit of hell, so much as he shall vouchsafe us mercy, than to have the Lord angry with us, 
Better to have all men offended with us, than the Lord.  for being unfaithful in that which hath been committed unto us, and for neglecting to save his people from destruction. Oh what extreme foolishness is it to fear man, 
Foolishness to fear men.  whose breath is in his nostrils, and whose heart is in the Lord's hand, to turn as the boats in the waters, & to incline as pleaseth him, who cannot move a finger at us but by his permission, nor do any more than he will turn to 〈◊〉 good; and not to fear him, 
Not to regard the horror of God's anger, on Moses Exo. 4. 24.  who if he be angry with us never so little, all our days are gone! Who would have killed Moses for omitting the circumcising of his child; who brought the tempest on the sea, and would not suffer it to cease, until that jonah was thrown into it, 
jonah 1. 13.  because he provided for his own peace, with neglect, or at least through fear of performance of that duty enjoined him, which was to go to Ninive, to preach unto them, That within forty days Ninive should be destroyed. 
Threatened against jeremy 1. 17.  Who finally threateneth jeremy to destroy him, before the people, if he fear their faces: and will certainly whip his dearest servants▪ unto his work, if they begin to loiter We therefore, 
Therefore God's messengers had need to look to themselves▪ to help to save all. To cause all to see his mercy in sparing us.  who are Gods messengers, had need to look unto it, to endeavour so far as we may, keeping within our limits, to pull all sorts of sinners with violence out of the fire; and to strive to set their sins before their faces in their native colours. And the rather that so all of us seeing the heinousness of our own sins, and of the sins of our Land, may come to some more due consideration of the infiniteness we did not understand them, I take and hold it to be necessary still to try further all holy means: 
Eccles. 12. 1.  we know not which the Lord will bless. Surely for the greatest part, the most plain is the most profitable.  
But if it shall be objected, 
The applications so plain to drive us unto Christ.  that the applications to the particular kinds of sins and sinners are over plain, and come too near the quick. I answer again, Blessed man is he who can find them to come near to his own corruption and sin. 
Act: 2. 36, 37.  Is not this the only way to drive us to behold the true brazen serpent, 
Numb: 21. 9  when we feel ourselves stung at our hearts? 
john 3. 14, 15.  Can ever any wretched sinner cry out, Men and Brethren, what shall I do, that I may be saved, until he have his soul thus pierced? Or can any fornicator, adulterer, blasphemer, or any other notorious sinner, find the sovereign comfort which is in Christ's blood, but only such a one? Yet this I say unto every soul, 
If any thing seem to pierce which is not God's word, or it misapplied, it is no more to be feared than a dart of stubble.  that if any thing do seem to pierce, which is not the word of the Lord, or is any way misapplied, that it is not any more to be feared than darts of stubble. But so far as it is his blessed word, & following necessarily out of the same, it will one day certainly wound us, and better here, whilst we may have our wounds cured again, by applying that sovereign remedy of the blood of the Son of God, than to be smitten thorough with it, when all hope of cure is past, and so to have our hearts galling us and vexing us eternally.  
I therefore here do also humbly beg of all the worthy and faithful servants of the Lord, 
The Author's humble desire to have this brought to the trial, and so to more perfection, as all other his labo●●s.  as I have in my former labours, to help me to bring every piece of this work to the trial, for the full assurance of every soul, who is desirous to see his evil way, and would escape the day of the Lords wrath, or who would seek to help to pacify his wrath kindled against us. If there be in it any one sentence, which is not either the word of the Lord, or not arising out of it, and agreeable thereto, that it may be reform; or if it bewray the least partial affection in leaning to any side, but to the Lord, and to his manifest truth agreed upon by us all, who sound profess Christ's Gospel; or the least false testimony. Our most holy and blessed God, infinite in wisdom & power, needs not our lie to bring any of his to repentance, 
God needs not our lie to bring his to repentance. job 13. 7, 8, 9, 10.  nor for setting forth of his glory. No, no, his own word is enough, and shall be found abundantly sufficient to save all his elect, to destroy all his enemies, to deliver his Church, to get himself the victory. I dare not wittingly affirm one untruth, no, not against the bloody enemy, nor against Satan himself, no, nor yet wrong any creature under heaven: far be it from me to give the Accuser that advantage. How then may I do it for the cause of the Lord, who abhorreth the very lest iniquity, and with whom no evil can dwell.  
Moreover sith all this, 
The work tendeth to the renewing of our Covenant for the happiness of us and of our posterity.  wholly tendeth to help towards the making and establishing our peace with our God, by seeking to recall us all unto his obedience, that we may every one renew our vow and covenant with him, for the wealth of us and our posterity, I have strictly kept myself within the limits of the first part of this Watch, which containeth the Sum of the Covenant of our God: 
Limited within the bounds of the Watch, wherein we all agree.  wherein we all agree in outward profession, and unto which whosoever returneth unfeignedly to walk in the sincere obedience of it, shall undoubtedly have eternal life: like as every impenitent transgressor against it, 
For the breach whereof each impenitent person stands condemned by the general verdict of all the Churches of Christ. The desire of the Author to be a faithful witness.  is certainly condemned by the general verdict of all the true Churches of Christ.  
In all this work I have and do instantly desire of the Lord, that I may be a faithful and true witness, both for his heavenly Majesty, and for his people; and also, that I may show in every part, a right demonstration of an unfeigned love to the Church of Christ, and towards my Nation, even to every soul, for the saving of each from the wrath to come; and withal that I may preserve the honour due to all in authority, chiefly to the highest, to bind all hearts to their superiors, each to others, and all of us to jesus Christ, That he may ever remain our Captain, Protector, King and Saviour, even he who will one day manifest all the secrets of the hearts of men, who have been with him, and who against him: who will come quickly, and reward every one as their works shall be. Amen, 
Ap●c. 22. 20.  even so, come Lord jesus.   

CONTENTS OF THE several Chapters, particularly as they arise out of the Vision, Ezechiel 9  

1. THe Vision given to Ezechiel, 
Vers. 1.  with the occasion and opening of it.  
2. Certain directions to be observed in our reading hereof, to teach us to make right use of the Vision to ourselves.  
3. The Lord is not wont to bring any terrible judgement on his Church, 
vers. 1.  but ever before hand to give some evident warning. That he never warned without cause or in vain: and what just matter we have for all our manifold & gracious forewarnings to betake ourselves to watching and prayer.  
4. The withdrawing of the Lords glorious presence from his Church, 
vers. 3.  is both an evident sign of his displeasure, and a manifest threatening of his departure: And what causes we have thereupon to watch and to pray to pacify the Lord, so to hold him still amongst us.  
5. How the Lord is most unwilling to depart from his Church, 
vers. 3.  so long as there is any other remedy; manifested in his oft threatening to depart before he go; and of the outward tokens both of his glorious presence in his Church, and of his departure from it: And what causes we have in respect thereof to watch and pray continually.  
6. No privileges can do a people any good, 
vers. 4.  if they grow in their iniquity, but the more their mercies have been, the greater is their sin, and the heavier shall their judgement be, when it cometh: what cause we have thence to watch and to pray for the fearful increase of the transgressions amongst us.  
7. The marking of the mourners. 
4.  That is, how Gods own people are marked, in the midst of the greatest confusions, before the destruction come. And so what cause every one hath to watch and to pray that he may be so marked.  
8. The property of the godly living amongst the wicked in a sinful age, 
4.  is, to mourn and cry for all the abominations and tokens of God's anger. Also what cause all God's servants have to watch and pray for the fewness of such, and that each of us may be found of that little number.  
9 The enemies by which the Lord threateneth or afflicteth his Church, 
v. 2. & 5.  are his soldiers; and thereupon what cause we have to give ourselves to watching and prayer, because of the increase of them in number, pride and malice.  
10. The mourners being once marked & made sure, 
v. 5.  then comes the vengeance; for the destroyers follow at the heels of the marking Angel. What need we had therefore to watch and pray, because we know not whether this work be not already accomplished, or how near it is.  
11. The principal abominations for which the godly so mourned, 
v. 4. & 6.  and which moved the Lord to so severe a vengeance; first in general, after more particularly. And therein what causes we have to watch and pray both to be kept pure● from them, and to obtain pardon and redress of them, or at least that we may escape the plagues due unto them.  
12. The means which the Lord had used to bring them to repentance, 
v. 4.  that he might spare them, and how their sin was increased thereby. Also the cause why the means could do them no good. And what need we have thereupon to watch and pray continually.  
13. The severity of the Lords vengeance, 
v. 5, 6, 7.  and the miseries which all sorts endured in that captivity, when no other means could serve to reclaim them. And thence what need we have all to watch and pray continually to turn away the like, and also to be thankful for all our former deliverances, from as great calamities so near unto us.  
14. How Gods true messengers and all his faithful servants are wont to be affected when they perceive the Lords anger to be kindled, 
v. 8.  and his judgements ready to rush upon his people. Also the means, which in this their holy affection they use, to prevent the evils, and to pacify his Majesty. And herein likewise what cause we have to watch and pray for the want of these affections, and for the general neglect of the state of the people, and of pacifying the Lords wrath.  
15. The sins of a people may be so heinous, 
vers 9, 10.  as that the Lord will not be pacified at the prayers of his dearest servants. Also when that time is, and what cause we have thereupon to watch and pray continually.  
16. The true obedience of God's faithful messengers and servants will bring them boldness to appear before him, 
vers. 11.  and this alone when they are able to say, in a good conscience, Lord I have done as thou hast commanded me. And what great cause all of us have to watch and pray continually, that we may be always able to say so; to have boldness evermore hereby, whatsoever come to pass.    

THE VISION given to EZECHIEL before the great Captivity of JUDAH, set down in the ninth Chapter of Ezechiel; with the occasion and opening thereof.  
1. HE cried also in mine ears with a loud voice, saying; 
* All the visitations of the City draw near.  Cause them that have charge over the City to draw near, even every man with his destroying weapon in his hand.  
2. And behold, six men came from the way of the higher gate, which lieth toward the North, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side, and they went in and stood beside the brazen Altar.  
3. And the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house; and he called to the man clothed with linen, which had the writer's inkhorn by his side.  
4. And the Lord said unto him, Go through the midst of the City, through the midst of jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.  
5. And to the others he said in my hearing, Go ye after him through the City, and smite, let not your eye spare, neither have ye pity.  
6. Slay utterly old and young, both maids and little children and women, but come not near any man upon whom is the mark, and begin at my Sanctuary; then they began at the ancient men which were before the house.  
7. And he said unto them, Defile the house, and fill the Courts with the slain: go ye forth, and they went forth, and slew in the City.  
8. And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried and said, Ah Lord God, wilt thou destroy all the residue of Israel in the pouring out of thy fury upon jerusalem?  
9 Then said he unto me, The iniquity of the house of Israel is exceeding great, and the land is full of blood, and the City full of perverseness: for they say, the Lord hath forsaken the earth, and the Lord seeth not.  
10. And as for me also, mine eyes shall not spare, neither will I have pity, but I will recompense their way upon their head.  
11. And behold, the man clothed with linen, which had the inkhorn by his side, reported the matter saying, I have done as thou hast commanded me.  

CHAPTER I.  
The resolution and opening of the Chapter.  
BEfore the last and most grievous Captivity of judah and the destruction of jerusalem by the Babylonians, 
Occasion of the Vision.  the Lord used all ordinary means to bring the people to repentance, 
The Lords using all means to spare his people.  that he might spare them, because he pitied them, being his own chosen people and peculiar inheritance. Amongst other, 
Chiefly by his Prophets.  he stirred up diverse of his faithful servants the Prophets, as Isay, jeremy, Micah, Zephanie, Ezechiel, and others; some of them long before the same; others of them he continued unto the very day, still by them forewarning and calling them to repentance.  
To these Prophets he revealed both the particular iniquities, 
To whom he revealed their sins & plagues.  whereby he was so provoked, and also the special judgements and plagues which he had prepared for them, unless they repented. That they might lift up their voices as trumpets, 
To awake and bring them to repentance.  declaring these things unto them; at least hereby to awaken them to move them to turn and seek unto him, before his wrath was wholly poured out upon them.  
This Chapter is part of a vision revealed to Ezechiel concerning the destruction of jerusalem, 
This Chapter a part of the vision. The sum whereof is a forewarning of the destruction of jerusalem.  now hard at hand, contained in the four Chapters together, to wit, in the 8. 9 10. 11. And it consisteth of four parts, according to the number of the Chapters. First, in the 8 Chapter is showed the wickedness of those, 
Parts of the vision▪  who still remained in jerusalem. Secondly, In the ninth Chapter the slaughter and destruction is declared, 
1. Wickedness of the people. cap: 8.  which the Lord would bring upon all in the City, except those which were marked. Thirdly, 
2. Their destruction. cap. 9  In the 10 Chapter is set down a vision of the fire of God's vengeance, which was thrown upon the City, 
3. Famine and pestilence forerunning cap. 10  to consume many of them with pestilence and famine before the taking of the City, and also in burning both the City and the Temple, when the glory of the Lord was departed from it. Fourthly, 
4. The miseries of those who should escape and go into Captivity. chap. 11.  In the 11 Chapter is fore-shewed the most grievous persecution, which should follow all those, who should escape the sword, and that fire of God's vengeance, the pestilence and famine, and so the miseries which they shall endure: whereunto are annexed the promises of the Gospel, for the comfort of God's servants.  
Now in the 8 Chapter, 
Summe of this ninth Chapter. A denunciation that the Lord will be avenged presently, and the manner of the execution. v. 1, 2. to 8.  the Lord having showed unto the Prophet some secret abominations, and that in the Temple itself, whereby his anger was inflamed to the present execution of his vengeance; in this he declareth that he will be avenged forthwith, and the manner of his proceeding. The Chapter divideth itself into five parts. 1. The Lord's denunciation of this most grievous visitation now at hand. 
Division of this Chapter. vers: 8.  2. The manner of the Lords proceeding in two Commissions: The first for the marking and making sure of all the godly before the destruction come. 
9  The second for the destruction of all the rest. 
10.  3. How the Prophet was affected with this grievous denunciation, and how he intreateth the Lord for jerusalem. 4. The answer and resolution which the Lord gives unto the Prophet, That he will not spare, and why. 5. The return of that Angel whom God had sent to mark the faithful, giving up his answer for the execution of his commission.  
In the manner of the denunciation of this so terrible a destruction is set out, 
An opening of the several parts of the Chapter.  First, how the Lord himself did denounce it, crying with a loud voice in the ears of the Prophet, both to assure him of the certainty of it, and also to stir him up to a more due consideration of the dreadfulness of the same. 
v: 1. How the Lord himself denounceth it. Showing also the nearness of the execution.  Secondly, the Lord shows unto him the neereness of the execution thereof, saying, Cause them that have charge over the City to draw near; meaning the enemies, whom he had appointed to be executioners of his wrath upon it, every one armed with a weapon in his hand, as being ready to destroy it.  
For the manner of the execution of this slaughter, 
v: 2. The manner of the execution.  it is also set forth, First, by declaring how many they were who came to destroy, that is, six men, representing the chief Captains of the Chaldeans, or the Angels appointed for conducting the Army. And these six are according to the number of the chief gates of jerusalem. 
In the number of the Executioners.  To signify that the enemies should come in so great multitude and so mightily, that they should besiege the City on every side, so as none should escape out; and should rush upon them so furiously in every street, that they should fill all with the slain, and cause the channels to flow with blood. 
From whence they came.  Secondly, it is set forth, by showing from whence these six came, which was from the way of the upper gate looking toward the North; signifying thereby, that these enemies should come from Caldea or Babylon, which was northward from jerusalem. 
How they were prepared.  Thirdly, by declaring how they were prepared: every one in arms with his weapon in his hand, 
Whither they came: viz. to the Temple for the pollution of it.  as ready to destroy. Fourthly, by setting down whither these six came; which was to the great brazen Altar in the Temple. To show thereby that God sent these destroyers chiefly for the pollution of his holy things, 
The Angel of the Covenant sent amongst them for marking the Elect.  his sacred worship and religion. Fiftly, how amongst these destroyers, the Lord sends one special Angel for the marking and preservation of his faithful ones in the City: to wit, the Angel of the Covenant, the only Author of the preservation and salvation of his servants. 
Exod. 28 42, 43. Levit: 16. 4.  And he appears clothed with linen, attired like to the High Priest, prepared to make an atonement; with an inkhorn also by his side, as ready to mark all his elect.  
In the third verse is showed, 
Where the Lord appears.  how and where the Lord appeared to give his commissions, both to the destroyers, and to the saving Angel.  
1. The glory of the Lord appears, removes from the Cherubins, where he had promised to dwell for ever, and stands upon the threshold of the door of the Temple, as now departing from them.  
Afterwards is set down vers. 4, 5, & 6. 
How he gave two Commissions.  how the Lord gave two straight commissions or charges: The first is to the saving Angel for his faithful ones: 
1. To the saving Angel for the Elect and faithful ones.  The second to the destroyers concerning all the rest.  
In the first commission to the saving Angel, is plainly expressed, 
To set a mark upon them.  1. what his charge or commission was, namely, to go thorough the midst of the City, even thorough the midst of jerusalem, and to set a mark upon the foreheads of sundry to be known from the rest in the destruction. 2. who they are that must be marked. That is, 
And how they are described.  the godly abhorring all abominations of the wicked: who are also described by two properties. First, that they mourn and sigh in themselves. Secondly, that they cry out for all the abominations of the time wherein they lived. 3. Why they are marked; that when the destroyers came, they might not touch any of them.  
In the second commission to the destroyers, 
The second Commission to the destroyers to destroy all unmarked without pity. Not to touch the marked.  is contained, 1. The sum of their commission: To follow hard after the saving Angel, and to smite all whom they found unmarked, without any respect of old or young, maids or children. 2. To take careful heed, that they touched not any upon whom the mark was.  
3. Where they should begin to destroy. And that was at the Sanctuary, 
To begin at the Sanctuary.  at the wicked Priests and Levites, which ministered there, as being the causes of the sins of the rest.  
4. How they should proceed in the slaughter: from the Sanctuary to defile the whole Temple; 
How to proceed.  to fill the Courts with the slain of them, who living so wickedly, had yet a vain confidence in the Temple of the Lord, thinking that the Temple could shelter them from his vengeance. 
The speedy execution of their Commission.  5. The speedy execution of their commission, that as they were commanded, so they began at the Ancients which were before the House, destroying them first, and then the rest, until they had made a final dispatch thorough the whole City. And this is continued unto vers. 8.  
Vers. 8. In the third place is set down how the Prophet was affected with this terrible vision of this slaughter of God's people, 
3. How the Prophet was affected here●uth.  though himself should escape amongst them who were marked: That he fell upon his face, crying unto the Lord, and making humble intercession for them; That the Lord would spare them, being but a poor remainder of the people of Israel, left after so many destructions.  
Vers. 9, 10. To which there followeth in the fourth place, 
4. The answer and resolution of the Lord.  the answer and full resolution of the Lord, thereby to stay the servant prayer, and importunacy of the Prophet; and also to manifest his own justice, in that his most righteous proceeding. 
That he would not be entreated, and why.  That he would not be entreated for them any longer; partly, because their land was full of blood, by their cruel oppressions of all sorts; and partly, for that the City where justice should have been had, for relieving the oppressed, was now become full of corrupt judgement, and of all perverseness, falling away more and more without hope of returning. But principally, for that they were generally become Atheists, shamelessly saying in their lives, The Lord saw them not, it was no matter how they lived, and making but a scoff at all the Lords messengers and warnings; therefore his eye should not spare them, neither would he have any more pity of them.  
Vers. 11. In the last verse is set down the return of the answer and commission of the marking Angel: 
The return of the commission of the marking Angel.  That he had done according to his commission; marked and made safe all the godly, that mourned for all the abominations; and so had fully prepared and made the way to the present execution of this final destruction.   

CHAP. II.  
Certain directions to be observed in reading hereof, to teach us to make our right use of this vision and forewarning to ourselves.  
AS this vision was first given by the Spirit of God unto jerusalem, to warn them of the nearness and greatness of this destruction, which came unto them for our ensample: 
The vision is written to admonish us.  so is it written to admonish us upon whom the ends of the world are come. And is therefore our vision to awaken us, 
And is our vision at this day.  and to fore-warne us at this day, setting before our faces, what causes we have to watch and pray continually to prevent the like judgements, 
To stir us up to watch & pray.  and by all means to seek to pacify the Lords wrath, before it be thus poured out upon us; and also to help to stir us up hereunto. For the better understanding whereof, and the more fruitful applying of it to ourselves, to move us to unfeigned repentance, 
Rules to be observed in reading this vision.  and speedy seeking the Lord, we must carefully observe these rules and directions following.  
1. That we read it and attend to it, not as to a bare history, 
To receive it as a message sent us from the Lord.  or an ordinary discourse, but as to a divine message and gracious forewarning sent from the Lord of heaven and earth in the riches of his mercy to every one of us, both high and low, rich and poor, to admonish us to meet him presently with entreaty of peace.  
2. Not to look at the messenger, by whom the Lord now sends it, 
To look wholly at the Lord in it. 2 Cor. 2. 4.  but wholly at him who sends it, and to hearken to his lively voice, speaking unto us herein, and to the evidence and demonstration of his Spirit applying it unto us.  
3. To consider seriously▪ that we have herein to deal only with the holy and mighty God, 
To remember with whom we have to deal herein.  before whom all the wicked of the world shall one day be speechless; howsoever they are now most bold and witty in excusing all their sins, and in speaking against every one who shall admonish them. And to this end to set ourselves as in his presence, at whose appearing all the proudest of the earth (who dare now outface his Majesty) shall in the guiltiness of their consciences, creep into the holes of the rocks, 
●sa: 2. 19  and wish the hills & mountains to fall upon them, 
Rev: 6. 15, 16.  to hide them from his face. And withal to remember, that we must certainly appear before him, and then be sure to answer for all our contempts and not profiting by his forewarnings.  
4. Herein also each of us are yet further to testify our religion and reverence to the Lord, in receiving this, 
To show our reverence to the Lord in receiving this message, as josiah did. 2 King. 23. 19  so far forth as it is his express word, or agreeable thereunto, and belonging to us, as that worthy pattern of true godliness, that holy josiah, though a King, did receive the discovery of the abominations of judah, and the threatenings of the Lord; whose heart melted, so that he poured out tears at the same. And also so to humble ourselves, 
To humble ourselves and to turn and cause others to turn.  turning to the Lords Covenant, and doing our endeavour to cause others to turn, as he did at the Lord's message sent unto him, (though by so weak means) (as might seem) but by a woman, 
2 King. 23. 1, 2, 3, 4.  to wit, Huldah the Prophetess) because he knew it to be the word and message of the lord 
Ezek▪ 18. 30.  And that not only to so much as shall be pleasing unto us, but even to that part of it, that shall most directly touch us. As indeed it shall be most happy for that man who shall so receive it, and shall so humble himself before his divine Majesty. Therefore we are every one to be so affected, the Lords High Priest, 
To be affected as old Eli was at the message of young Samuel. 1 Sam. 3. 17, 18.  as was old Ely who disdained not to receive a most grievous and dreadful message by the hand of young Samuel, a boy brought up under him; but charges him in the name of the Lord, to tell him every word which the Lord had spoke unto him, not to hide a word from him. And afterwards having heard it, in stead of being offended, he saith, It is the Lord, let him do what seemeth him good. Yea, we shall most truly declare our homage and obedience to the word of the Lord, 
And David at the voice of Nathan▪ 2 Sam. 12. 13.  by submitting ourselves wholly unto him, and each acknowledging our particular sins, as David did at the admonition of Nathan. That thereupon we may each receive that comfortable answer, 
That we may receive the like comfortable answer.  The Lord hath put away thy sin. And that we may all thus help to pacify him, that he may not proceed to his heavy resolution; howsoever he shall humble us, for the manifold dishonours, which we have done to him by all our sins, and for causing his enemies to blaspheme his great name & Gospel, which he hath vouchsafed us the profession and liberty of, above most other people of the earth.  
5. Each of us are to apply every part as spoken to us by the Lord particularly, and as making one body: 
Each to apply every part as spoken to ourselves particularly.  for even the sin of the Atheist, Idolater, Drunkard, and so of every wicked man, may be said in some sort to be the sin of each of us; and we are all liable to the punishments thereof, 
Sith the sins of the wicked are in some sort the sins of us all.  even those of us, that think ourselves most innocent and free from them. As the sin of Achan 
As achan's of Israel.  is counted the sin of all Israel; for so doth the Lord tell josua plainly, 
josu 7. 11, 12.  when he punished them all; That Israel had sinned, they had taken of the excommunicate thing, they had done that which Achan did. Even so the sins of all the notoriously wicked are the sins of us all, 
See 〈◊〉 upon Iosu. 7. 25. confirmed out of Austin.  chiefly their open abominations. All of us are guilty and endangered by the same, if at the hearing and seeing them, 
If we have not mourned for them,  we have not mourned, as we should, for the dishonour done to the Lord, and his anger kindled thereby. Or if we have not cried for pardon, 
Cried for pardon,  & sought to turn away the vengeance, yea and done our utmost endeavour each of us in our places and callings, to stop them, 
And sought to stop the course of sin.  and the course of sin reigning amongst us. None of us can justify ourselves, but God might for this very sin depart from us, as he threateneth joshuah for Achans sacrilege, 
josua 7. 12.  and might leave us to be wrapped in the same judgement.  
6. We are to consider that each of our particular grievous sins do not only hinder the power of our prayers, whereby we should help to pacify the Lords wrath; 
Each of our heinous sins hinder our prayers & help to draw down vengeance.  but also, in steed thereof, help to draw down the anger of God, not only upon ourselves, but upon the whole Land: more specially and principally the notorious and outrageous sins of our most horrible transgressors, 
Chiefly of all impudent sinners.  as of blasphemers, scorners of God and of his truth, oppressors, 
Isa. 5. 18.  drunkards, filthy persons, and all impudent sinners, who hale on the vengeance of God, as it were with cart ropes. That it is his infinite mercy, that it hath been kept off hitherto. And therefore howsoever such men▪ may imagine and boast of themselves to be friends to their country, 
Such are enemies to Christ, seeking to drive him out & set up Satan,  yet in truth they will be found the principal enemies: first to jesus Christ, doing as much as lieth in them, thereby to drive him out, and to set up Satan in his room; and do not only murder their own souls without repentance, but also as much as such sins can, to betray the Lords Anointed, his Church, & their native Country, 
And do betray all to the enemy. As in the Captivity.  with all our happiness, into the hands of the bloody enemy. Because for the sins of these principally, God's vengeance comes upon his people, as here in this lamentable captivity may plainly be seen. And therefore each of us are to find out our own particular sins, 
Therefore each to find out our particular sins, and to reform ourselves.  and in the reading and hearing hereof, to say, This is my sin, which the Lord reproves & threateneth us all for, and me especially by name. So each of us are to begin to reform ourselves, or else we shall never be able to judge of the sins of others: 
Else we can neither judge of the danger, nor help to pacify the wrath.  much less have a right feeling of them, so as to be helpers to pacify the wrath by our prayers, and to turn away the like plague from ourselves.  
7. Every one of us are to resolve with ourselves, 
7. Each to resolve to do whatsoever God bids us. Every soul that seeks not to cause others to turn to the Covenant as well as himself, must perish.  that whatsoever the Lord shall say unto us, we will do it, as the people made profession to the Prophet jeremy to do, if they had had hearts to have performed it accordingly, and each to cast away our dearest sins, rather than they shall beat back our prayers, and much more help to pull down vengeance upon us. Because of that which God threateneth, that every soul who turns not to all his Covenant, (so far as he shall manifest it to his conscience, 
Ez●ch. 18. 20, 26, 30, 31, 32.  to be his Covenant,) and that seeks not also with all his power to cause others to turn shall perish. 
Deut. 29. 19 to 25.  That same sin wherein any one continueth shall be his destruction; 
Happy man who hath grace to learn this lesson, & forthwith to practise it.  and the endangering of all so far as lieth in him. And this may serve for the general directions in reading this vision, to make right use of it to ourselves, for pacifying the wrath.  
Now to the Vision.   

CHAP. III.  
The Lord is not wont to bring any terrible judgement upon his Church, but usually ever aforehand, to give warning thereof, neither at any time to wa●ne in vain. And what cause we have for our manifold forewarnings to give ourselves to watching and prayer.  
He cried in mine ears with a loud voice, 
Vers. 1.  saying: Cause them that have charge over the City to draw near, [or, the visitations of the City draw near etc.] To come to the words of the vision. The Lord so plainly foreshowing this dreadful captivity, not only here in this Vision, but also so many other ways, and denouncing it by his Prophets so long before it came, declaring also the causes of it, sheweth in the first place.  
That he hath not been wont to bring any notable judgements upon a people, 
God hath not been wont to bring any notable judgement on his Church, but to foreshow it first, & then to bring it when no repentance hath followed to prevent.  especially upon his Church, or where his Church hath been, but he hath ever used to make the same manifestly known before, at least to his own faithful servants amongst them, and after as he foreshowed it, so to bring it to pass, unless his anger hath been some way pacified.  
This we may see in sundry of the most fearful destructions that ever he brought upon the world, mentioned in his book; In all which he hath left this carefully recorded, because he would have all his people to be well acquainted with it.  
As first before the destruction of the old world, 
As first before the destruction of the old world.  besides the plain evidence of God's vengeance at hand, being apparent and almost visible in the strange increase of the iniquity, many of them being become Giants, to set themselves impudently to fight against his Majesty, 
Gen. 6. 4.  and against all godliness contrary to the light of their own consciences, 
Gen: 5. 11, 12.  and for that all flesh had corrupted their ways; so as the earth was corrupted and filled with cruelty: he also warned them himself in a special manner, 
Gen: 6. 3, 13.  by the making of the Ark, and by the preaching of Noah. 
1 Pet: 3. 20.  And this he did by the space of an hundred and twenty years before; 
Hebr: 11. 7.  which time he gave them to repent, striving with them by his Spirit, chiefly in the Ministry of Noah, to bring them to amendment.  
Secondly, 
2. The captivity of the ten Tribes.  before the Captivity of the ten Tribes; which were carried away by Salmanasar into Assyria, (from whence they never returned) besides many other threatenings, 
2 King: 17. 3, 6.  dangers, wars, overthrows and plagues: he also forewarned them long by sundry of his holy Prophets, as Ahiah, jehu, Eliah, Michaj●, Elisha; but more specially, 
2 King: 17. 14, 15, 16.  but even hard before, by Obadiah, Hosea, Amos, joel, jonah, and others. By all whom he foreshowed that judgement evidently unto them, though they would not obey, but hardened their necks, and were worse and worse, until the vengeance carried them away.  
Thirdly, before this lamentable captivity of judah, 
3. Before this Captivity.  besides this vision and many others, he forewarned them likewise, by sundry of his most worthy servants the Prophets, raised up extraordinarily and sent unto them, crying unto them early and late, Prophet after Prophet, and that, for a long time together. But most plainly by the space of threescore years and more by Esay, 
Zeph: 3. 1, 2, 3, 5.  jeremy, 
2 Chron: 36. 15, 16, 17.  Mica, Ezechiel, Zephanie, and others, still proclaiming this terrible desolation. Although they likewise mocked his servants, misused his messengers, growing daily worse and worse, until there was no remedy.  
Fourthly, 
4. Before the last and utter subversion of the jewish nation.  before that last and utter subversion of the jewish nation, he forewarned them sundry ways, but in a more special manner: First, by the preaching of john the Baptist, 
Matth: 3. 10.  threatening them, That the axe was then laid to the root of the trees. Afterwards by our Saviour himself over and over most evidently, 
Matth. 21. 33, 44 & 24. 23, 24.  setting down in plain terms, the manner of their destruction, and the grievousness of it. 
Luc: 19 41. & 20. 9  And to omit all other admonitions by the Disciples of our Saviour and his Apostles, Ios●phus in his story records, 
josephus de bello judaico.  That besides many terrible signs from heaven and earth, strange lights in the nights, a dreadful blazing star over the Temple, fearful sights of chariots and horsemen of fire, and an Army marching towards jerusalem; a hideous voice was also heard in the Temple, at one of the Feasts, saying, Let us go out of the Temple, and depart hence. There was moreover in a time of their greatest peace & plenty four years before their war began, one of the ruder and meaner sort, whose name was jesus, the son of Hanani, who being come forth of the country to jerusalem at the Feast of the Tabernacles, and going into the Temple, began of a sudden to cry out with a loud voice in this manner, A voice from the East, a voice from the West, a voice from the four winds a voice against jerusalem, a voice against the Temple, a voice against the bridegroom and the bride, a voice against all this people. This he continued day and night going thorough all the streets of the City. And although he was rated and cruelly beaten, yet he never gave over, going up and down th● City thus: woe to jerusalem and the Sanctuary thereof woe, woe to jerusalem. And thus he cried out, especially on their feast days, and that for seven years and five months together, neither was he ever thought to be hoarse or weary; but went thus up and down, being taken as a mad man, until in the time of the siege going about upon the wall, and crying out louder than ever before, woe, woe to the City, to the Temple, and people: and at last having added this voice, woe also to me, he was smitten upon the head with a stone, shot out of an engine, that he died. And last of all, when they had suffered most grievous miseries by bloody dissensions amongst themselves, murdering one another, and by most pitiful famine, as ever was before, that they were enforced to eat such things as their souls did abhor, and which bred a most terrible pestilence amongst them, immediately before the taking and sacking of the City, and putting them to the sword, a voice was heard among the Christians, 
Euseb. lib. 3. c. 3.  which spoke to them thus, Go forth to Pella, which so soon as the Christians had done, the enemy broke in upon them, and slaughtered the rest with a most lamentable destruction.  
Fiftly, before the last and final destruction to come upon the world by fire, 
Before the final destruction the signs are plainly foretold.  the Lord hath foretold sundry signs and tokens which shall come to pass, that none can plead ignorance, or have any more excuse.  
Thus the Lord hath been wont to deal with the wickedest places of all other, 
This the Lord hath done to the wickedest places where any of his servants have been.  especially if any of his own dear servants have been amongst them. As before the destruction of Sodom, because his servant Lot was there, he will do nothing until he hath revealed it to his faithful servant Abraham, 
Gen: 18. 7.  Lot's uncle, that he may entreat for them. 
Gen: 19 14.  Afterwards, he makes it known to Lot himself, who forewarns his sons in law and daughters to have gotten them all forth of the burning, if it had been possible.  
This he did to Niniveh that proud City before he would destroy it; 
Yea to the Infidels themselves in commiseration as to Ninive.  for he pitying the great multitude of poor ignorant and simple people, which were amongst them, in the bowels of his compassion, he sends his servant jonah first to proclaim thorough their City; 
Ion: 4. 10.  Yet forty days and Ninive shall be destroyed.  
And to conclude this point: 
And even to Babylon, that his own people may get out from her.  as he forewarned Babylon and other the cruel enemies of his Church of their destructions; so he hath as plainly proclaimed his vengeance to come upon the spiritual Babylon, (which now holding so great a part of his Church in captivity, 
R●v. 18. 2, 3, 4.  strives to captivate all the rest) that all his own people may by all means get out of her, & the rest be left utterly inexcusable.  
This may sufficiently manifest his truth to every conscience, 
He will not do any thing but he will first reveal it to his servants.  that we may boldly conclude this point with the Prophet Amos, 
Amos 3. 7.  That the Lord will do nothing in his Church, in bringing in any destruction or terrible plague, but he will first reveal it to his servants the Prophets. He will make his own faithful ones to foresee it by one means or other, so far as shall be for his glory and their good. The reasons of it also are most clear why he will do it.  
1. For his chosen sake among them; 
Reason's hereof.  that he may show his love to his, 
1. For his own people's sake.  and the care that he hath for them in the greatest confusions: 
To show his care for them.  to the end that they may gather themselves unto him before, and prepare to be accounted worthy to be hid by him, 
That they may prepare to meet him.  or else delivered; or certainly some way find comfort in the evil day. That hereby their love and care may better appear unto the world, 
Seek to save others.  in their seeking by all means to save and pull others from the vengeance to come. More specially, that their faith and obedience may be seen to all, how they believe and fear the Lord and the tokens of his wrath. And that they may set themselves to become suitors unto the Lord for the rest, as Abraham, Moses, jeremy, and others; that so he may either spare all at their supplications; and that thereby the world may take notice in what high favour such are with his Majesty, (even all they who make conscience to walk in his Covenant, and endeavour to be righteous in their generations) when he spares so sinful a people at their prayers; or at least that their prayers may return into their own bosoms.  
Secondly, 
2. For the cause of the wicked. Though they willingly blind their own eyes.  the Lord doth use to manifest his judgements aforehand even unto the wicked, as we heard, and for their causes also: howsoever they for the most part use all devises to flatter and harden themselves: yea, to lull themselves asleep in their security, and to blind their own eyes, left they should see the judgements of God coming upon them; and so still persuade themselves that there shall be no such matter. And this he doth also to declare the riches of his mercy towards the most wretched sinners, 
To declare the riches of his mercy, if they will turn.  and how unwilling he is to take vengeance, so long as there is any other remedy, or if they will turn unto him in any time. This is most apparent in the Lords infinite compassion in sparing Niniveh that proud City, 
Ier: 17. 7, 8. As 〈◊〉 Niniveh.  after jonah had proclaimed, Yet forty days and Niniveh shall be destroyed. And also in reproving jonah for his impatience, saying, Thou hast had pity on the gourd, 
Ion: 4. 9, 10,  for which thou labouredst not, neither madedst it to grow, which came up in a night and withered in a night: 
11, 12.  and should not I spare Niniveh that great City, wherein are six score thousand persons, which cannot discern between their right hand and their left, and also much cattles? And hereupon it was that God spared it at that time, though after, when having forgotten that great deliverance, they fell into their old sins, he took vengeance for all, as may appear by the Prophet Nahum; 
N●h: 3.  executing most severely, whatsoever he had formerly threatened. He dealeth thus moreover with the very wickedest, that every mouth may be stopped, 
That all may be enforced to acknowledge him righteous.  and all the world compelled to acknowledge his judgements to be most righteous, thus to justify him therein, when no admonition at all will serve.  
So we see, 
Conclusion.  how he hath set down this point most clearly, and also the reasons of it, and that he hath not been wont to give any such warnings in vain, or without most dreadful execution of his wrath, where his warnings have not been regarded.  
Now then to apply this point to ourselves: 
Application to ourselves.  we are first wisely to inquire, whether the Lord hath not likewise forewarned us, & that most plainly, of some terrible judgements towards this our Nation. That if we find it so, 
To try whether the Lord have not warned us of some such a judgement.  we may then all know for certain, that it is full time to look to ourselves, & to betake us all forthwith to such a course, as whereby we may either altogether appease his anger, or at least in some sort mitigate and assuage it. To come to our very consciences: Must we not all be enforced to acknowledge and say with the Prophet Amos, 
Amos 3. 8.  The lion hath roared, who shall not then be afraid? The Lord God hath spoken, who can but prophesy? Hath not the lion roared upon us sundry times, 
The Lion hath roared upon us.  as being ready to crush our bones in sunder, or to devour us at once: but principally within our fresh memory, when the proud enemy came against us in their Navy invincible? 
1. By the proud Armado.  And more also when that long threatened day came, 
2. The long threatened day.  whereof the insolent enemy had so much triumphed, and for fear whereof the whole Land had trembled for so many years together. 
3. The Babylonish furnace.  But most of all in that more than Babylonish and unnatural furnace; that hellish cruelty, from which we were so marveilously delivered in a moment, before we felt or so much as feared any such thing at all. To omit the insurrection by the rude multitude, 
4. The insurrection about throwing down enclosures.  about the throwing down of the enclosures, the danger whereof, all who are wisehearted did manifestly see, if any bloody enemy had set it on foot, to have been a Leader unto them; which issue, all near unto them, did very greatly fear, had not the Lord so graciously prevented that peril in an instant, & quenched that fire, when the flame was now ready to have burst forth so high, that getting above our heads, it would have been hard to overcome it, without much blood to have quenched it.  
And to pass over in silence all other the treasonable devises against that our worthy Deborah, 
5. Treasonable practices against our late Queen.  both before her coming to the Crown and after, that almost never year was without some new plot, though continuing constant with our God, they were never able to touch one hair of her head: 
And since against our josiah.  and since also against our josiah, the breath of our nostrils (of whom we have gloried as judah of josiah, that under his shadow we should be preserved 〈◊〉 amongst our cruelest enemies, as we have been until this day, through the endless mercy of our God) had they not almost taken him in their nets, to have made him and all his a perpetual prey; if the watchful eye of our gracious God, had not wonderfully preserved and delivered them. But to leave all these: Hath not the Lord moreover thundered out vengeance by his heavenly word in the mouths of all his faithful servants through the whole Land, 
6. Vengeance thundered out by the mouths of all God's servants.  for the abounding of iniquity, and that for many years together? Hath he not beside spoken unto us from heaven, as he did to jerusalem, 
7. Threatened by the Lord from heaven from the fiery tent.  seeming to have enclosed us all in that dreadful tent, spread directly over all our heads, and compassing us in round on every side (which was so terrible to behold, with pillars of horrible darkness, pillars of fire and pillars of blood) about some twelvemonth before the powder-furnace? At the beholding of with most fearful sight, all whose hearts were not utterly senseless, could not but tremble, for fear of the Lords dreadful anger: for mine own self I remember it well, and hope I shall never forget it. Did he not also for a long time together, heretofore, 
By strange lights & flashings in the heavens.  send most strange lights and flashings in the heavens, and even at that very instant of that threatened powder-destruction in a terrible manner. Which howsoever they are taken now that they were but ordinary matters, through the long continuance of them, and his forbearance of us, as the like forewarnings were unto jerusalem, & have been to other places, which he hath destroyed for their sins; 
How terrible they were to us at the first, our own hearts can bear witness.  yet let this be seriously thought of, how we generally stood then affected with them: whether since the time that the Lord hath begun in a most special manner to threaten destruction unto us from Rome, they have not been far more usual, till of very late years, and much more dreadful than formerly. Let us but call to mind, how fearful these sights were unto us, when they began in our remembrance, to be so seen in this our Nation. Most, who are of any years, must needs remember the time, 
Our Chronicles have recorded them.  with the terror upon men's hearts, that was thereupon. Besides that, our Chronicles have specially recorded those first most dreadful apparitions of them, as of things not known before in our Nation, 
Ann. Eliz: 17.  or at least very rarely, 
Novemb: 14.  or that the former were nothing in comparison of these. When such strange impressions of fire and smoke were seen in the air, and the heavens from all parts seemed to burn over our heads, as the history doth mention. 
Theprodigious star. Eliz: 15.  We cannot have forgotten that wonderful star, which appeared about two years before these began, 
Novemb: 18.  continuing for almost six months together; which, as it was found by the learned, was in place celestial far above the Moon; otherwise than ever any Comet hath been seen, or can naturally appear. So wonderful was it, as the learned did affirm, that the like was not read of to have been since the beginning of the world. And therefore it was then accounted of amongst the learned, to have been of signification, not natural but divine, as sent from God to warn the world of some strange work. Let us but call these things to mind, and withal the perpetual danger that the Church of God and our Nation have been in, in a more special manner from Rome, since about that time, or not much before, together with all our judgements and great deliverances since; and then think whether they may not justly seem to foretell, that the Lord hath yet some greater work to work. Howsoever, this cannot. hurt us to be warned by them, and to make better use of them, than jerusalem did, 
Act● 2. 19, 20.  ●ith they are undoubted forerunners of the great and notable day of the Lord. And to pass over all other former tokens, 
Eliz: 17. Nov: 6.  (as the two great tides recorded to have been one within an hour after the other, 
The dreadful threatenings of the Seas.  and in the same month, when these grievous flashings so appeared; the dreadful earthquakes, at that time, since, and the like:) hath not the Lord since then, caused the seas to roar and rush in upon us, as ready and threatening to have overwhelmed us all at once? At the very tidings whereof, 
Acknowledged by all to be an evidence of the Lords anger.  and of the cry and screeching of all near unto them, and the perishing of so many; what heart was so flinty, which either did not pour ou● tears, or at least quake and tremble at that terrible approaching of the vengeance of the Lord? Hath he not also spoken unto us since then, even in the year next after, by so many strange and sudden overflowings of the less rivers in the midst of the Land? 
The insolent overflowing of the less rivers.  as if seas and floods and all had offered their service unto the Lord to execute his fierce wrath and most just judgement in overflowing & purging such a sinful Land, & to have swept away all of a sudden. Yea and this many times when no such thing was feared at all, and in such places where never fear of waters had been heard of before. And yet to proceed: 
The sword of the destroying Angel drawn out so long together.  Hath he not proclaimed his vengeance in every part of our Land, by his undaunted Herald, the consuming pestilence, so many years together, year after year, as this Nation hardly ever knew before? What place is there against which the sword of the destroying Angel hath not been shaken and stretched out in most fearful manner, as ready to be avenged presently? Can there be a more visible messenger of the Lords anger? Is it not one of the four chief plagues of God sent for the sins of a people, 
Ezek: 14. 19, 21. Ezek: 5. 17.  by which he threateneth to destroy, and a principal sore-runner of the most dreadful, even of the bloody sword of the enemy? And hath not that sword of the bloodthirsty enemy been drawn oft upon us? 
The sword of the bloody enemy devouring about us.  Hath it not consumed and devoured about us, and made most grievous slaughters and desolations, as it were, before our faces, and at our very doors, for many years together heretofore? First, in the Low Countries; after in Ireland, laying it in many places as a desolate wilderness; when in the mean time ourselves have been free at home; though all was principally aimed at us. 
And at length set to our very hearts.  And did not the Lord after all these, in that desperate rebellion & treason unmatchable, set the sword to the hearts of us all? Yea, did he not in that so extreme and deadly winter following soon after (some prints whereof remain unto this day) proclaim & denounce to the consciences of all men, that he hath a controversy with our Land? when he began with the fowls of the air, 
The deadly winter threatening all creature's.  smiting the fish in the rivers, with very many of the creatures, and destroyed the most sweet and pleasant flowers and herbs which grew upon the earth, wherein we took chief delight; so as they are hardly yet repaired again; threatening withal the utter famishing of the cattle, as if he had determined to destroy all things from off the earth? Did he not also by reason of the same, afterward cause amongst us a greater dearth of all victuals and other things, 
The grievous dearth of all things following upon it so long.  than ever in any man's remembrance; all sorts of things being considered together, and the continuance thereof so long, whereby so many of our poor were brought into so extreme poverty.  
And howsoever he in pity looking upon the poor, 
Though the Lord stayed some of these for a season, yet what is that to us so long as our sins remain.  restored bread unto them (having both increased the corn upon the ground, & after by that lamentable rain in the beginning of the harvest, when the corn was ready to be brought into the barn, made it so as it could not be kept in long or hoarded up by cormorants, and unfit to be transported) yet did not the dearth of all other victuals grow grievously for a long time together? Yea, and albeit, for a little time after this, he withdrew some of the former tokens of his fierce wrath, and turned the dearth into plenty again, yet what was that so long as our sins not only remained, but were and are daily multiplied, so that the cry of them goeth up to heaven? Did not the Lord send his people quails to satisfy their lust, 
Israel smitten with the flesh between their teeth.  and yet for their grudge and tempting of him, smit them while the flesh was between their teeth? And did he not in like manner amongst us that year, through that unseasonable rain leave an evident print of his displeasure upon all or the chief kind of grain, 
The prints of God's displeasure left on every piece of bread with us after plenty sent.  to be remembered almost in every piece of bread? Yea, that we may not deceive ourselves in regard of any prosperity since; Did not the Lord after those so prodigious forewarnings given to jerusalem, before her last utter desolating, (as the history reporteth) grant a most prosperous time for sundry years together, 
jerusalem had diverse years prosperity before her last desolation.  like as also before the first beginning of this Captivity, as though there had been now no more danger to be feared, nor that he was angry any longer; insomuch as by their prosperity, 
See the Centuries.  they arose to a far greater height of all outrageous impiety; yet in the midst of their jollity and greatest security, so soon as ever they had filled up the measure of their iniquity, vengeance came upon them without any more pity.  
But hath he left us without further testimonies of his anger since? 
God hath not left us without witness, since then for many years together every year some new warning.  What year hath there been, wherein we have not either sensibly felt the smart of his displeasure, and that sometimes again and again, or been in extreme peril thereof, although we have been usually plucked from the danger in an instant; as we were from that hideous furnace: so that we have had commonly for many years together, every year some one or more new warning, to see if yet any thing would do us good. And to come to later years, 
The grievous snow.  which are still as it were before our faces: what monument maketh mention of such a snow ever in this our Nation, so dreadful and lying so long, as therein threatening utterly the perishing both of man & beast? 
The long scorching drought.  And since the long drought in the summer, wherein the heavens were made as iron, and the earth as brass in many parts, that it could not yield her increase; whereby the poor dumb beasts so mourned and perished for lack of pasture, and for the extreme scorching of the weather mixed withal? Finally, such a dearth and scarcity of fodder and other nourishment to save the poor beasts alive, 
The dearth & scarcity of fodder. with the difficulty to preserve the Cattle alive.  as neither our age, nor our fathers have known before. And what our own estate had been even for bread, the staff of man's life, (had not the Lord from foreign Countries so graciously fed us, like as he hath done sundry years) all of us in our parts did easily see, 
The famishment since for bread, if God had not supplied from other countries  when notwithstanding all our supplies, so many of the poor were so pinched and distracted, to provide bread to save their lives. Finally, who is so senseless, or whose heart is so flinty, that mourneth not to hear still of so many, who have been able heretofore to relieve themselves and families in good sort, by keeping a Cow or two to give them milk, 
The u●●er undoing of so many poor.  (the principal relief of themselves and their poor little ones,) then enforced to kill or sell them for very little, through lack of food, and the money spent, or having lost them thorough hunger, shall never be able (as is feared) to buy them a Cow again, to the very breaking of their hearts? Who can deny this heavy hand of God amongst us?  
Therefore to draw-towards the shutting up of this point; 
The Prophet's threatening vengeance every where.  what faithful messenger of God in all the Land, in consideration of these things and the like, and of all our most heinous and crying sins, hath not (as it were) prophesied, plainly foretelling some more notable judgement, that must needs follow after all these, if we did not repent thereby? And shall this word in their mouths be vain; Shall he threaten and shall he not do it? 
God striving with us by his spirit, as with the old world by the Ministry of Noah.  In what corner of our Land hath he not striven by his Spirit, at one time or other, by the Ministry of some of his faithful servants, which, all about them might hear of, to have brought us to amendment? whereby all sorts have been convinced as well as the old world by the ministry of Noah. Who hath been so void of all sense of sin, 
All convinced, wondering that he should forbear us considering our sins.  that hath not perceived the very earth to be corrupted with our abominations, and that hath not wondered that God should bear with us any longer, being so many ways evicted: especially in such striving by so many for Popery; more for popish Atheism, and most for profaneness, and all licentiousness, against the most shining light of the glorious Gospel of Christ? Or who hath been so deaf, that he hath not heard of and trembled for the loud cries of the merciless oppressors, of pride, and irreligious contempt of God amongst us, knowing that the cry of them must needs have gone up to heaven, as will plainly appear after? Yea, what simple man hath not at one time or other (in seeing our intolerable pride, and pitiless oppressions) cried out that some terrible plague must needs come upon this Nation, 
And as plainly presaging some terrible judgement.  saying thus in himself, as that poor wretch did in jerusalem, Woe, woe, woe to our sinful Nation? Hath not many a poor soul been of Lot's mind, to remove their abode, though to their great loss, 
Many of Lot's mind.  for the wickedness of the places where they have dwelled, to live in such Congregations where they might see some fear of the Lord? I speak not of those who have made a separation from the Communion of Saints; but of such as mourning for that rent, amongst other our heinous sins, do yet continue with us in the true Church of Christ, as lively members thereof, and do rejoice in all the tokens of God's presence still with us. As namely, in all those his ordinances and means of salvation, which through his mercy we graciously enjoy; with our holy and joint profession of all the ways of life; as also, in many worthy Teachers & faithful servants of God of all sorts, with his heavenly protection & great deliverances of us all until this day; and his chastising us so fatherly from time to time, that he may spare us, yea pulling us continually out of the imminent danger, as we shall see more after. And that I may speak as in the presence of God's majesty, and appealing in reverence and love to every soul: Hath not he himself in steed of jonah manifested this unto us all from heaven, 
The Lord himself in stead of jonah manifesting the nearness of destruction unto us.  to cause all to acknowledge it, and to leave all more without excuse, unless we repent, that he threatened us, Not yet forty days, and England shall be made a desolation, (like as in those dangers when he brought the destruction so near unto us) nor yet 20. days, nor yet ten days; no, nor yet three days, but even one day, and my fierce wrath shall be ready to be poured out upon you, to make you an astonishment and an hissing to all Nations for your sins? For what other thing did the threatening of destruction, so nearly to be executed, signify, but even as to Niniveh? Surely, I am not able to conceive; I submit it to the judgement and conscience of all the godly learned, and that Powder vault shall ever bear witness. 
Stayed till this day at the instance of his son to see if we will turn at length.  Notwithstanding, hath he not once again, and even until this very day, called back that most severe denunciation, and in his fatherly commiseration and infinite pity spared us, as he spared that sinful City; though we have not repent, no, not as they, in our abundant means. This he hath done partly for his faithful ones amongst us, and partly at the instant entreaty of the dressers of his Vineyard, who have obtained of him, to spare us yet one year longer, to see, if we will bring forth meet fruit in any time, and if no time, nor warning will serve, then to cut us down.  
Now we in steed of amending (by all these forewarnings, 
We growing far worse for all means, vengeance must needs be hard at hand.  with all the admirable deliverances and blessings which this Land doth enjoy) waxing every day much worse, and the cry of our sins, with the malice and number of our bloody enemies being daily increased, how can we think but that his vengeance must needs be at the doors; either that any peace can possibly be, so much as hoped for from him, 
And our hearts considering it cannot but tremble in an expectation of vengeance.  so long as our heinous sins still remain heaped up every day more & more? What heart therefore having any fear of the Lord (considering how his anger must needs be kindled, and remembering that implacable hatred of the bloodthirsty enemies, but waiting their day) doth not tremble in a certain expectation of some imminent and far more dreadful vengeance, than ever we felt in former times, unless our hearts be some way stirred up to pacify his heavenly Majesty by turning unto him to prevent the same. 
Conclusion.   
And therefore to conclude this point: 
All these former considerations proclaim that our visitation draweth near.  All these things being laid together, and set as it were in one view before our faces, principally, that above all other signs the Lord hath given us, that our third so terrible and infallible an admonition, in the hellish powder-furnace, sith none of his warnings shall be in vain, who can deny, but that he daily cryeth in the ears of every one of us with a loud voice, as he cried to Ezechiel, Thy visitation, oh England draweth near. Therefore repent, watch and pray, lest I come upon thee of a sudden, and make thee as jerusalem; because no warning will serve, neither wilt thou know the time of thy visitation, nor be awaked out of thy deep security. But of this more fully hereafter, when we shall come to see the sins of our Land, written by the Lord himself in the abominations of juda before her Captivity, and that in such capital letters, that he that runs by may read them. And how we do justify rebellious judah, living in these days of the shining light of the glorious Gospel of jesus Christ, under such a shelter as the Lords Anointed, and also under so good laws commanding obedience thereunto; whereby our sins must needs be far more heinous and inexcusable than theirs, or than ever they were in former time.  
And this may serve for a first cause, which we have to watch and pray: because the Lord cries so loud unto us all, That our visitation draweth near, and that he will come on us suddenly, unless we repent speedily.   

CHAP. FOUR  
The withdrawing of the Lords glorious presence from his Church, is both an evident sign of his displeasure, and amanifest threatening of his departure. And what cause we have thereupon to watch and to pray to pacify his Majesty, and to hold him still amongst us.  Verse. 3. And the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house. 
A Second principal point which the Lord would have us all to observe to this purpose is out of this third verse. 
The glory removing from the Cherub to the threshold of the Temple shows God ready to depart unless they repent.  In which he revealed to the Prophet how the visitation of the City or the executioners of the vengeance determined upon it did draw near; this is given as an evident token thereof: That the glorious presence of the Lord, named the glory of God, the God of Israel was gone from the Cherub that is from that place in the Temple, where the Lord had promised to dwell for ever, and from whence he was wont to show his presence most sensibly (for from thence he used to give answers) and now it stood on the threshold of the Temple, as ready to depart and utterly to leave that house and his people for their sins. In this therefore God would have all men to take notice.  
That it is a most certain sign of his purpose to leave a people, 
The withdrawing the lively tokens of God's presence, a sign of his departure and of vengeance at hand  and of his vengeance hard at hand, when he begins to withdraw the most lively and sensible tokens of his presence from those places where he was wont to dwell and show himself most familiarly. As here for example, Although the Temple remain with the Ark and mercy feat, from whence he was wont to speak immediately, from between the Cherubims; yet the glory is removed: the signs are there still but not the lively presence as had been in former time, which was indeed the true glory.  
For further confirmation of this point: 
God well pleased with his people wont to witness his presence by some apparent sign. As in the journey towards Canaan.  This we may observe in the book of God. That when he hath been well pleased with his people, and purposed to remain with them, he than hath been wont ordinarily to show his presence and that (under the law) by some such visible or audible signs, as whereby all might behold and hear him, or at least perceive him some way. As in all the journey towards Canaan, 
Exod. 33. 3.  he went visibly before them in the pillar of fire, and the pillar of the cloud. But when they had angered him by the golden calf, he threateneth that he would not go with them, that is, he would not go before them in that visible manner, as he had been wont, to bring them to the land flowing with milk and honey, because they were a stiffnecked people. 
Moses urgeth the Lord so to go before them. For that it was the chief token of his favour.  He would send his Angel with them, but in his own glorious presence he would not go before them as in former time, whereupon Moses is importunate with him, that he would never carry them thence, if his presence went not with them. And that it could not be known otherwise, that he and his people had found favour in his sight, but when he went visibly with them. Thus Moses never leaves him, until he hath prevailed, that he will go with them as he was wont.  
The same we may see in the days of josua, 
Secondly in the days of jesuah because of Achans sin.  where the Lord having withdrawn his lively pre●ence, and suffered his people to be overthrown before the men of Ai; 
jos. 7. 6.  josua falleth upon his face before the Ark; fasting and mourning and after a sort expostulating with his Majesty, 
Vers. 12.  for that he would suffer his great name to be dishonoured. Whereupon God telleth him plainly that he had indeed withdrawn himself from them, because they were execrable for Achans sin, neither would he be with them any more, unless they destroyed the excommunicate from amongst them.  
So likewise when he was angry with Saul, 
3 When he will cast of Saul he will show him no sign of his presence, n●r answer him any way.  that he would cast him off, he doth not only take his good spirit of wisdom and government from him, and sends an evil spirit upon him to disquiet, and to vex him, but moreover when he asked council of him in his extremity, he answers him not, neither by dreams nor by Vrim, 
1 Sam 16. 14.  nor yet by the Prophets. Saul had the Priests with the Vrim before the Ark, 
2 Sam. 28. 6.  from whence the Glory was wont to appear from the Cherubims: but the glory was removed, the Lord gave him no answer any more from thence.  
The like might be showed still in the story further, as we shall see after in the particulars, but this may suffice for the present to manifest this point.  
To return therefore to ourselves: we are first to inquire what are the most evident signs of Gods glorious presence in his Church, especially in the days of the Gospel, 
The signs of the Lords presence in the days of the Gospel, where by to judge of our estate.  and hereby we are to judge of our estate, and whether in regard hereof we have not just cause to fear the Lords departure, without speedy repentance, and all to give ourselves to watch and pray.  
Like as the word sincerely preached and the Sacraments administered according to our Saviour's institution are the most infallible marks of the true visible Churches of Christ, amongst which he hath promised his presence, so long as these are duly observed, maintained and reverenced; so we may mark also thorough the book of God, four most lively evidences, of his glorious presence in his Church amongst his people.  
One whereof is more inward, felt chiefly in the souls and consciences of men, 
Four principally.  to wit, the Spirit of the Lord accompanying the word, and the powerful operation thereof in men's hearts, 
The first inward viz: the spirit of God.  in and by the same word, to cause all men to acknowledge the Lord to be there.  
The other three are more outward and apparent to the view of the world, 
The other three outward.  although they be nothing but the fruits and effects of the same spirit. The first of which three, 
Abundance of sanctified knowledge.  is, when the Lord gives to his people abundance of saving and sanctifying knowledge of his heavenly word. The second when together with this knowledge, he worketh in them true holiness of life and conversation and obedience to the same word: and withal peace and unity among his people arising from the same. 
Holiness with peace and unity   
The third is in protection, when he declares himself to be present amongst his people, 
3. Protection.  in shielding and protecting them and overthrowing all the plots of the enemies, or casting a fear upon the enemy, that they dare not rise up against his Church and chosen flock.  
For the first of these which is more inward, 
The spirit and the word going together are the tenor of the Lords covenant  viz: The Spirit of the Lord, speaking and working powerfully in the word. It is not the word alone, nor the Spirit alone, but the word and Spirit going together. The Spirit accompanying the word, and speaking to the hearts and consciences of men, out of the mouths of his servants. This is the Tenor and the very substance of God's covenant with his Church, for the infallible demonstration of his presence in it and with it. And I will make this my covenant with them (saith the Lord to his Church) My spirit which is upon thee, 
Isay. 59 11.  & my word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from henceforth for ever.  
To make this more plain;  
As in the time of the law, 
As the answers from the Ark then.  not the Ark alone, nor the mercy seat covered with the Cherubims, but the answers from the Ark given immediately from God, were were the undoubted evidences of his most glorious presence amongst them, 
So the spirit speaking to men's souls now For example when it is Powerful in converting and drawing men after it.  so this must needs be acknowledged of all: That not the Gospel alone, nor the bare ministry thereof, but the powerful working of the spirit thereby, speaking to every man's soul and conscience is the most evident demonstration of the same glorious presence in the days of the Gospel. As for example, when the word is lively and mighty in operation, powerful in converting men's souls and drawing the people of God after it. 
H●b, 4 12.  This is the true presence and arm of the lord 
As at Pen●ecost.  As it was when the Holy Ghost was sent down appearing in form of cloven tongues like fire, to show the heavenly fire, that should accompany the word and inflame the hearts of the elect: like as it then wrought wonderfully upon the consciences of the hearers, and that very work was an infallible witness of the presence of the Lord, so is it now according to the manner of the working and measure thereof. When by the same spirit some are pricked at their hearts with remorse for their sins and made to cry out; 
luk. 24. 31.  Men and brethren, what shall we do? 
When men's har●es burn at the hearing of it.  as those who were so pricked at the hearts at Peter's sermon. When other have their hearts burning within them, as the two Disciples going toward Emaus, at the opening & applying of the Scriptures unto them. When as others are smitten down to the earth in the sense of their own vileness and the Majesty of jesus Christ, 
Acts: 9 4 5.  as persecuting Saul who was made thereby a preaching Paul: 
Others smitten down at the voice of Christ.  And when others are compelled to confess. That they never heard men speak so, as those who came of purpose being sent by the pharisees, 
joh. 7. 46.  to catch our Saviour. Or as the poor simple man who coming in and hearing the word so Preached, 
1 Cor. 14. 24. 25.  is made thereby to fall upon his face, and enforced to acknowledge, That God is in these men of a truth: when others also shall receive such a strong assurance of the truth of God taught unto them, 
1 l●h. 2. 27.  being indeed his very word, 
H●br. 11. 35.  as they cannot be drawn away from it, by any violence or fear, 
Gal. 1. 8.  no, nor yet by any persuasions, though an Angel should come from heaven and teach them otherwise.  
And to conclude this point, 
When the blind see, deaf hair, dead raised up by it.  This must needs be confessed of all to be the most clear and invincible testimony of his most gracious and glorious presence and of his spirit poured plentifully upon his Church, 
luk 4. 18.  when by the power of the word, 
Matth: 16. 17.  the blind eyes are opened, the deaf hear, 
Ioh: 1. 12, 13.  the stony hearts are bruised, the dead in sin are raised to a new and holy life: 
Acts 16. 14. & 2. 37.  for this is not a a work of flesh and blood, but of the Spirit of the Lord only. 
This a principal part of the visible presence in the Primitive Church.  This was a principal part of that lively presence, whereby he was so wonderful, and after a sort visible in the primitive Church, when the same day were added to the Church about three thousand souls by the preaching of Peter and the other Apostles; 
Acts 2. 16, 17.  and after, when the Church increased so admirably. And by this he hath promised to be with his faithful ones, 
Matth: 28. 20.  teaching his truth sincerely unto the end of the world. 
And of the promise to be with his to the end of the world.  This finally is the full accomplishment of that promise; To pour down his Spirit upon his people in the days of the Gospel, when he would gather his Church in any place, as we may see thorough all the History of the Acts. And even as it was then, so is it now according to the measure of grace; whereby he sends down his holy Spirit upon any Congregation. And in some Congregations under faithful Ministeries, all these, (blessed be God) are apparent, thus graciously manifesting his presence thereby. And therefore the more generally that this operation appears in Preachers and people, the more visibly doth the glory of the Lord show itself, and the more security may such a people have for the certainty of the Lords presence continued amongst them. Every man may discern and know it hereby.  
But contrarily, 
The contrary a token of God's departure, and of judgements approaching.  this is as evident a sign of God's departure from a people, and of some heavy judgement hasting upon them, when either the preaching shall become generally cold and fruitless (except in some small remnant, 
Es●: 6. 9, 10, 11.  which evermore the Lord doth reserve in his Church) or though it be powerfully preached by some few, 
When the word shall be without power. When ●en become rather worse by it.  yet men shall become generally more obstinate, blind, hardhearted, and without feeling, given up to follow their lusts with greediness, when by it they shall have their hearts as hard as the neither millstone, or the Smiths stithy, that the oftener they are smitten, the harder they are. And further also this is so palpable, that it may be felt, when men shall come to this height of profaneness, that hearing the most excellent Prophets of God, they shall hear them only as those who have pleasant voices, 
Only hearing not doing.  listening to their words, but not doing any thing in effect, which they teach, as the people heard the Prophet Ezechiel. 
Ezec: 33 31, 32.  Thus it went with them very generally before this Captivity, 
Thus before this Captivity.  according as the Lord had bidden the Prophet Isaiah to denounce, 
Isai: 6. 9, 10, 11.  threescore years and more before it came; that by hearing they should hear and not understand, and seeing they should see and not perceive, but have their hearts made more fat, lest they should convert and be healed. And ever the nearer the vengeance approached, 
Ever more sensible the nearer the vengeance.  the more apparent this judgement was, as appeareth in the Prophets, until their Land was laid desolate, like as the Lord had threatened them before. 
Matth: 13. 14.  So was it also before that last utter desolation of that Nation of the jews: 
Marc: 4. 12.  whereupon we may observe this, 
Luc: 8. 10.  that no one Scripture is oftener alleged by our Saviour, 
Ioh: 12. 40.  and by Paul, and cited by all the Evangelists, 
Acts 28. 26.  than that of Isaiah is against them; 
Rome 11. 8.  to show how that was fulfilled in their obstinacy, which was so long before denounced by the Prophet, 
Ioh: 12. 39  and that the fulfilling of it, was a clear evidence, 
Whence this sentence so oft beaten on by our Saviour, & the Prophet.  that the Lord intended their ejection and subversion. Thus saith our Saviour plainly, Therefore could they not believe, because Esaias saith again, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, 
The most dreadful sign of the Lords departure, when he shall begin to pluck away ●hem that stand ●n the breach.  nor understand with their hearts, and should be converted and I should heal them.  
But of all other this is the most dreadful sign of the Lords removing from any place, when he shall begin to take those his servants away, or to cause their tongues to cleave to the roofs of their mouths, by whom he was wont to speak ordinarily in this powerful manner, and to whom he usually gave this testimony in the consciences 
〈◊〉: 3. 25, 26, 27.  of them that heard them. That the Lord spoke in them indeed: when he shall pluck away those whom formerly he kept, 
Exod: 32. 10.  as Moses in the breach to stay his vengeance, what doth he else but say, Let me alone that I may destroy them at once. 
Psal: 106. 23.  Thus he dealt with the most faithful Prophets before the Captivity, 
Ezec 22. 30, 31.  shutting up jeremy in prison, 
Ier: 36. 5. & 37. 38. Ezec: 3. 25.  letting Ezechiel be in bonds, afterwards removing him from them. Or when the Prophets in steed of miting at sin, with the mighty arm of the spirit of the Lord, viz: his own word powerfully preached, shall begin to smite with the weak arm of flesh, 
2 Cor: 10. 4.  namely, the enticing words of man's wisdom, 
1 Cor: 2. 1, 4.  and with the ostentation of humane learning and eloquence, 
Or when the Prophets shall smite with the weak arm of flesh.  and this as shouldering forth the pure word of the Lord sincerely preached, as being too weak and mean. The more sensible this judgement groweth in any Church, the more is the glory of the Lord removed to the very threshold; the more also is his utter departure to be feared, and the final leaving of such a people without unfeigned and speedy seeking to pacify him.  
Now to return to ourselves, and hereby also to discern of our estate; 
To consider whether the Gospel hath the same powerful operation as formerly.  Let us all who ever have had any true feeling of this working of the Spirit of the Lord in us, and whose consciences are not utterly feared, or who have used to observe the manner of Gods working in his Church, enter into a due consideration hereof. Let us examine this between the Lord and our own consciences, whether the preaching of the Gospel have still that operation amongst us, which sometimes it hath had to convert men's souls, to draw multitudes after it in the love of itself, unless it be happily to hear some man of fame, or for his rare and singular gifts, or for some like by-respects. And whether this power of it be not fearfully abated, 
Except in some few places, and removing.  except in some very few places; and those for most part, where formerly it hath not been, as in some rude countries towards the Northern parts, whither it is daily observed to remove, as ready to take the farewell, when it hath gathered forth Gods chosen of them, and convinced the rest. And whether Satan, Antichrist, and this evil world, with the pleasures and pomp of it, do not draw men wonderfully from jesus Christ, to follow after them: whether multitudes rush not violently to all licentious profaneness, in steed of the zealous profession of the Gospel of Christ: others to Popery and superstition again, which was so far rooted out of our Land, and by the most abhorred, and this after the time that God hath more discovered the abomination of that bloody religion, than ever heretofore. Let us but call to mind, 
Whether the Lord speak so sensibly to men's souls as heretofore.  how it hath been formerly with us, in those places where God was wont to speak unto us by his messengers, and how it is now for most part: whether in many places, where the Ark of God still remains, I mean the Word and Sacraments, whether, I say, the glorious and lively voice of the Spirit, that piercing of our hearts, that burning in our souls, with those unspeakable comforts which we were wont to find therein, be not decayed exceedingly? whether it be not with all who are fallen to fashion themselves to the extreme licentiousness and looseness of the time; 
Whether it be not with all the licentious, as with Saul, that God speaks to them no more.  even as it was with Saul, That the Lord speaks to them no more, though they have happily the same Preachers, and the book of the Law, and hear the curses against their sins, yet they neither feel nor fear them any more? whether that lively presence which did shake their hearts, be not utterly gone? 
That men be not generally more void of feeling & fear.  yea, whether we do not see this generally, that men are every where more void of all feeling of sin, and of the fear of any judgement, whereby that spiritual judgement doth daily seize upon us most evidently? That by hearing the threatenings against us, we hear but understand no more; 
Nor any more moved as formerly.  and seeing the signs and tokens of his wrath for our sins, we see them indeed, but we are moved no longer with them; but as they, 
Hearing hear not, and seeing see not.  so we have our hearts more fat, our ears more deaf, and our eyes still more blinded? And if we shall find it thus, That these and all other signs mentioned, are in great measure come upon us, let us answer unfeignedly, whether the Lord doth not sensibly threaten and proclaim to depart and leave us altogether, 
Whether God do not hereby threaten his departure, and it be not full time to seek him.  unless we repent; having thus far already withdrawn himself from us. And to conclude this point, whether it be not full time to seek to pacify and stay him amongst us, if we be not weary of his abode with us, and of our happiness thereby.  
But of this more in the next Chapter, where we shall have cause to inquire of the outward tokens of the Lords glorious presence, and what a removal he hath made thereof, as likewise we see that he hath of this inward. Thus much therefore shall suffice to have spoken of this second cause, which we have all to watch & pray, yea, even to weep and cry after him, to return unto us again, in showing amongst us the power of his Spirit, as ever in former time, and to abide with us for ever, that he never leave us to our bloody enemies.   

CHAP. V.  
How the Lord is most unwilling to depart from his Church, so long as there is any other remedy, which he manifesteth in his oft threatening to take his leave, before he go indeed. And of the outward tokens both of his glorious presence in his Church, and of his departure from it. And what cause we have thereupon to watch and pray continually.  
ANd the Glory of the God of Israel was removed, 
The Lord makes sundry removes before he depart; all which were tokens and forerunners of his departure.  etc. A third point specially to be observed is this: That the Glory of God removed not once only, but five several times in this vision, before it departed; and that it removed not all at once, but so oft, going away by degrees, and that most sensibly. By which he would cause the Prophet most clearly to behold his holiness and justice; that he must needs depart from them for their iniquities, wherewith they grieved him; and that he was now taking his farewell: and yet withal also to see his mercy and tender compassion, and how he was (as we may so speak) most unwilling to depart and leave his people to so many miseries; even jerusalem his own City to such a desolation, if any remedy would have been found. This he makes known unto them, to see if it would work to stir them up to seek to retain his presence amongst them.  
For the evident manifestation hereof, 
The first remove. Chap. 9 3.  First, the Glory removes from the Cherub, and stands upon the threshold, as ready to depart. Secondly, it removes higher, and stands over the door of the house. Thirdly, it removing from above the door, and standing again upon the Cherubims, the Cherubims mounted upward from the earth towards heaven, as ready to take their flight, and leave the Temple altogether. Fourthly, after this, the Glory removes to the midst of the City; thereby seeming to warn the City of the Lords departure. Lastly, from thence it removes out of the City unto the Mount of Olives, as utterly taking leave of them, and giving them a last farewell, until their Captivity was accomplished, and his anger appeased. These were the removes.  
Here we are all again to inquire yet more carefully, 
Whether he hath not made as many sensible removes amongst us outwardly.  whether he hath not made as many and as sensible removes of his glory amongst us of this our Nation, and thereby given us as many plain evidences of his departure; not now in a vision, but so as all men must needs see and confess it: and also whether withal he hath not as clearly and tenderly manifested (as I may so say) his unwillingness to depart from us, if any thing can serve to reform us. This is a point of most serious consideration, and such a one, as it were an exceeding mercy of the Lord, and a token of his gracious purpose toward us, if he would but vouchsafe us hearts generally to consider of aright, as in his presence and as we must all know it one day.  
To the end we may conceive it the better, we are first to consider wherein the glory of the Lord appeareth outwardly in his Church so as it may be beholden of all round about it, even of the very enemies. As for the former evidence it being more inward, is to be perceived chiefly of the inward man, the soul and conscience, when God so speaks unto them.  
This outward Glory consists in three things principally, 
The outward glory consists in three things.  as was said, whereby not only the Lord himself is magnified amongst his own people, yea to be seen & acknowledged of others, but also by which he makes his people to be glorious in the eyes of others, and to be honoured and feared of their enemies.  
The first is, 
First in abundance of heavenly and sanctified knowledge.  when he bestoweth upon his people such abundance of heavenly and sanctified knowledge of his word with an hungering after the same, as that the earth seemeth to be filled with the knowledge of the Lord, like the waters that cover the Sea, 
Esa. 2. 2, 3.  as the Prophet Esay speaketh. This he promiseth to do in his Church when he will show his glory in it, in the days of the Gospel. At what time the Church being exalted as upon the tops of the mountains, there shallbe such a hungering and thirsting after the word of the Lord that men shall incite and provoke one another, saying, Come, let us go up to the house of the Lord, for he will teach us his ways and we will walk in his paths. Where he thus puts his laws into the minds of his people, at least in a vehement desire of it. That they all seem to know him from the least to the greatest of them; this is a visible token of God's covenant with such a people and the pardon of their sins, 
jer. 31. 33, 34.  that he is their God and this is his glory upon them. 
2 In holiness of l●fe accompanying it.   
A second visible token is this, when this knowledge is accompanied with obedience and holiness of life, when he thus writes his law in their hearts, 
Ezech: 36. 23. 24. 25. 26.  creating in them new hearts and new spirits. Thus the Lord promiseth to be sanctified in his own people before the eyes of their enemies, when he shall cleanse them from all their filthy sins, as with pure water; when he puts his spirit so upon them, as to cause them to walk in his statutes, to keep his judgements and to do them: when he puts his fear so generally into their hearts, as to cause them not to depart from him. 
Chiefly when he gives peace and unity, one heart and one way.  Then he makes this covenant for himself, that he will not depart from them. And chiefly when together herewith, he gives peace & unity amongst them, that they have one heart and one way. 
jer. 32. 39 40.  That the Lamb may lodge with the Wolf without danger; 
Isai. 11. 6.  the poor harmless Christian, with them who have been by nature as bloody as Wolves; when the little child may lead the Lion, even a child bringing the word of the Lord may persuade and lead them, who were otherwise as proud and fierce as Lions. And when the sucking child may play upon the hole of the Asp; when the poor servants of the Lord, who are for harmlessness as little children, may be without peril in the presence of them, who were sometimes as venomous as the Asp and the Viper. When they shall feed & communicate together cheerfully and lovingly in the word and Sacraments, 
Holy unity the mark whereby all may know Christ Disci●ples  and in all the religion and service of the Lord, and none to hurt in all the mountain of the Lords holiness, within the bounds and limits of his Church. By this all must needs see, 
Ioh: 13. 53.  that such are indeed the Disciples of Christ, when they love one another. And when in regard hereof, the feet of them who bring the glad tidings of peace, to wit, of all the faithful preachers of the Gospel, publishing life and salvation and working this obedience and love, 
Holiness and unity make God's people glorious in the eyes of their enemies.  are beautiful, when their coming among a people is most acceptable, as of the messengers of the Lord of hosts.  
Now both these are such evident demonstrations of the glory of the Lord upon a people, that they make them amongst whom they are conspicuous, and eminent to be a glorious people, and cause them to be had in honour, and to be feared of all nations round about them.  
This Moses showeth plainly in Deut. 4. 
Deut. 4. 5. 6. 7. etc.  Where he thus speaks to the people of Israel: Behold, I have taught you ordinances & laws, as the Lord my God commanded me, that you should do even so, in the Land whether you go to possess it. Keep them therefore and do them; for this is your wisdom and understanding in the sight of the people, which shall hear all these ordinances, and shall say, Only this people is wise & of understanding and a great nation: for what nation is so great, unto whom the Gods comes so near unto them, as our God is near to us in all that we call unto him for.  
The Lord himself also hath bidden all his people to glory in this, 
The Lord's people bidden to glory in these.  That they know and fear him, not in their wisdom, strength, or riches; declaring all the glory of these earthly things to be nothing to that, 
I●r. 9 23. 24.  and all the true outward glory of a people to consist in their holiness and peace among themselves, and in the right knowledge and sincere profession of his heavenly word. As the kingdom of heaven, which is inwardly felt, in every one of God's Servants, 
Rom. 14. 17.  is in righteousness, peace and heavenly joy: 
The kingdom of heaven in holiness' peace and joy.  so when these abound amongst any people there is the kingdom of heaven truly begun, & Christ reigning visibly. Such were those worthy congregations mentioned in the Acts, 
Christ visibly reigneth in such congregations.  and those to which Paul writ his Epistles; and such are all Churches which are like unto them at this day. And even as these things also do more abound and are more apparent among them; so are they still more glorious, and Christ more evidently holding up his sceptre there. Thus much for the two first parts of the outward glory.  
The third principal thing, 
3. The Third principal outward sign is his glorious protection of his people.  whereby the Lord is wont to declare his glory in his Church so brightly, as that it may be beholden of all about, is in the protection and defence thereof. And this is more visible also, when he doth miraculously deliver it, plaguing and overthrowing all the enemies, with all their wicked devises, which they plot against his people.  
To omit the careful protection of Abraham, Isaac, and jacob, 
As 1. of Abraham, Isaac, and jacob.  with all theirs, in all places wheresoever they went; the smiting of their enemies, and that herein stood a chief part of their honour: 
Gen. 20. 16. 26. 9, 10, 11, 12. & 27. 42. & 28. 29, 31. & 24. 32.  was not this that glory whereby he did so grace his Church in Egypt, when he sheltered his people, and made them to grow, notwithstanding the cruel oppressions of their enemies? when they were as the bush in the midst of the fire that yet consumed not? 
2. Church in Egypt.  And secondly, when he plagued the Egyptians, and still kept his people safe in the midst of all those miraculous judgements.  
Thirdly, 
3. Going before them, and protecting them in all the way towards Canaan.  when he went before them out of Egypt and thorough the wilderness towards Canaan, in the pillar of fire and of the cloud, so conducting them that the enemies could not come at them, neither by day nor night. In regard whereof, he being angry with them for the golden calf, 
Exod. 33 3, 4.  had threatened that he would not go up with them, because they were a stiffnecked people: as they sorrowed and wept for this, so Moses in particular saith, 
vers. 15.  If thy presence go not with us, carry us not hence. And wherein, saith he, shall it be known that I and thy people have found favour in thy sight? 
This the most clear testimony of God's presence.  Shall it not be when thou goest up with us? So I and thy people shall have pre-eminence before all the people of the earth: for which importunity of his the Lord condescended thus still to continue his happy presence in that apparent manner.  
Fourthly, 
4. In miraculous keeping their land.  the Lord declared this his glorious presence in the miraculous keeping of their land, that no enemy should invade it, nor so much as once dare to attempt the same, or think of any such matter; no, not then when all their men went up generally thrice in the year at their solemn feasts to jerusalem from all the parts of their land, and none left at home to keep their frontiers from invasion, or houses from spoiling, but a few poor women and children. 
This continued so long as they were careful to know & obey him.  As he had promised this unto them, so he faithfully performed it, so long as they continued to know and fear him. So long as they made any conscience to retain those two former parts of his glory in knowledge and obedience, 
Exod. 23. 21, 22.  so long also continued this their gracious preservation: yea, so long as they would but humble themselves under his hand at those his threatenings and at the shaking of his rods against them, 
Psalm: 107.  promising amendment, and would then believe and obey his Prophets, so long abode this glory with them.  
This the Lord wrought moreover in such strange deliverances of them from all that did offer to assail them, 
5. In their wonderful deliverances & overthrows of their enemies.  and in such great overthrows of their proud enemies, as never were heard of before in any nation. As in their delivery in the sea, 
As in the sea.  with the overthrow of the proud Egyptian: many a time in the wilderness: 
The wilderness.  in setting them also in Canaan by josuah; 
Setting them in Canaan.  no man being able to resist them, so long as they obeyed him. So likewise in the days of the judges, 
In the days of the judges.  though they provoked him by their rebellions, yet ever usually when they sought him again, humbling themselves, he showed himself their deliverer, 
Ios: 10. 13.  fight for them both from heaven and earth, with hail and thunder, and all his hosts, causing the very Sun to stand still until the people avenged themselves upon their enemies.  
And yet more specially in their famous victories in the days of Samuel against the Philistims. 
Of Samuel.  In Iehosaphats 
of jehosaphat.  victory against the Ammonites, 
2 Chron: 20. 21, 23.  the Moabites, and them of mount Seir, causing their enemies to turn their swords upon themselves, and every one to fall upon another. But above all, 
2 Chr: 32. 20, 21.  in that wonderful deliverance of jerusalem in the days of Ezekiah, 
Ezekiah in the overthrow of Senacherib.  and that notable overthrow of that proud and blasphemous Senacherib, and his huge Army; when the Angel of the Lord slew an hundred and foures●ore thousand of the enemies in one night: upon which considerations, and the like, in former times, the Holy Ghost faith, that God is well known in judah, 
By 〈◊〉 God's name was great in Israel.  his name is great in Israel. All the world talked of his name and feared. Because as his Tabernacle was there, so there he broke the arrows & the bow. There he showed his puissance and his power, 
Psal: 76. 1, 2, 3, 4. 12.  restraining the rage of the enemies, and turning it unto his praise, and so there made himself terrible to the Kings of the earth.  
To conclude this point likewise. 
A principal part of the glory foretold to be on the Church's in the days of the Gospel.  This is a principal part of that glory of the Church in the earth, which is so foretold by the Prophet Esay to be in the Churches of God, in the flourishing estate thereof, in the days of the Gospel. That when the Lord should wash away the filthiness of his people by his word and Spirit, he would create upon every place of Mount Zion, 
Esai: 4. 4, 5, 6.  and upon the assemblies thereof, a cloud and a smoke by day, and the shining of a flaming fire by night; for upon all the glory should be a defence: and a covering should be for a shadow in the day from the heat, and a place of refuge, and a covert from the storm and from the rain. In which words, all these parts of the Lords glory upon his Church are comprised, evidently foretelling, that as he would adorn and glorify his Church then with abundance of knowledge and holiness; so his protection should shelter it from all danger, as the cover did the Tabernacle. 
These the glory of the Primitive Church. So at this day.  And this indeed was the glory of the Primitive Church, according as it was spoken of by Esay. Yea, every wicked man, whose conscience is not utterly scared, when he cometh into any such a Congregation, where these three shine bright, is enforced to acknowledge such a place to be a glorious and blessed place, and God to be there; until that men have by their disobedience to the word, and by their maliciousness, put out the eye of their soul and conscience altogether.  
To apply all this. 
Application.  And first to this people of judah: If we mark well, 
First to judah. How God had withdrawn the outward glory to foreshow his departure.  we may clearly see how God had wonderfully withdrawn from them that outward glory which formerly they had enjoyed, and had also showed them evident tokens of his departure in every one of these respects, before he went away utterly. And first for holy knowledge, 
1. All holy knowledge decayed.  when they daily waxed more blind and senseless by all the pains of their Teachers, and all other their forewarnings, 
Isai: 6. 10.  so that they were worse therein than the ox and the ass, 
Isai: 1. 2.  as the Prophet Esay complained many years before. 
2 Holiness gone.  Secondly, for holiness of life, the abominations following will evidently demonstrate, 
2 Chro: 36. 15, 16.  for reverence of the Lords messengers, in that they misused them until there was no remedy. So for peace and unity, 
So peace and unity departed.  when Ephraim was against Manasseh, Manasses against Ephraim, and both against judah: when all the godly, 
Is●i: 9 21.  who followed the true Prophets, and cleaved only to the word and the covenant of the Lord, were generally hated, made as signs and wonders, like as the Prophets were whose word they obeyed. 
Isai: 8. 18.  And lastly for protection, 
3 Protection oft almost gone.  when as the glory was almost gone in Ezechias days, when he himself and jerusalem were in that danger by Senecharib: and clean gone by Manasses, at what time he was carried away captive into Babylon. Afterwards also was josiah their shelter cut down by the enemy, 
Lost utterly in josiah.  which was the next & most manifest forerunner of the final departure and of their glory. So they had after this, overthrow after overthrow, until this plague was utterly come upon them, and their glory also departed without hope of recovery, till God's anger was fully accomplished upon them. Thus we have seen this point at large, 
Glory departed till God's anger accomplished.  wherein the outward glory of the Church consists, & how all this was fully verified amongst them, according to the vision: That God had indeed made all these removals of their glory before his final departure.  
But now let us in the second place, 
Application to ourselves.  return home, from judah, unto ourselves, and lay it near unto our hearts, considering well, first, whether the Lord have not begun as sensible removals of all this glory, 
Whether God threaten not us by as sensible removals.  even amongst ourselves, in every one of these kinds, sundry ways and at sundry times, proceeding by degrees. And whether he do not thereby threaten manifestly, that he is purposed utterly to remove, and to take away all his glory and his gracious presence from us, and to leave us to the will of our enemies, to be made a reproach and a shame when he is departed from us, unless we prevent and retain him, by our speedy amendment.  
To begin and apply in order, 
1. Removing so generally our delight in his word.  as in the presence of the Lord. Where is that delight of ours in most places, that we were wont to take in his word, our inciting and encouraging one another; Come, let us go up to the house of the Lord: our talking of it, and our rejoicing in it, as of our chief glory? Do we not in steed hereof wax weary of it very generally, hearing it commonly for a fashion, or for satisfying of the law, or some like respect? Are we not grown to this pass, 
Growing to be ashamed of talking of it.  for the most part, to be ashamed of talking or reasoning of it? Yea, what is more common, than in steed hereof, to discourage one another from being forward in following after it, and those holy assemblies of his people, where he hath promised his presence for ever? Are not our people in steed hereof, set rather to flock to all kinds of vanities, 
Flocking to all vanities.  and places of the worse resort, to dishonour and provoke the Lord; even to those places, where is open profession of all impiety, and schools of all lewdness and ungratiousnesse? Let the ordinary frequenting of so many profane and lascivious plays fitter for Sodom, than the Church of God, be witness.  
Where is that holy, 
2. Our sound knowledge of the word in many places.  sound, and powerful knowledge of God amongst the people become, which in regard of the long and quiet time of the Gospel, that thorough the riches of the Lords mercy we have enjoyed, should have grown to ripeness, 
Amongst the people.  that which was wont so to abound amongst us in many goodly Congregations, whereby the Popish sort were ashamed of themselves for their ignorance: specially (as was said) that love which hath been so declared in hungering after the word, in delighting in it as our felicity. Nay, what is become, for most part, of that singular commendation for readiness in the Scriptures, and soundness of judgement in the word of the Lord, 
Amongst most of our Gentry, having most means,  wherein many of our Gentry and cheifer sort in many places did sometimes excel; for which they were much to be commended; and indeed it was their duty far so to excel: for they of all other, have the most means, for all good helps and leisure, to get the knowledge of the Lord; 
& most bound thereto.  and also are most bound thereunto, 
Prov: 17. 16.  for the abundance of God's blessings, which they enjoy principally to that end, to buy wisdom, as Solomon saith? 
All formerly to silence the proudest Papist  Whereas heretofore many of them were able to put to silence the proudest Papists amongst us, in displaying the abominations of Popery, and in maintaining the Gospel of Christ, committed unto us in trust to that end, is it not to be feared, (our swaggering courses considered, and our general neglect of religion) that we are in the greatest part by far, become unable to maintain the one, 
Now suffering the Popish sort to insult over us.  or to confute the other, or so much as to speak with any lively feeling of the truth of the Lord, or yet as having any sound love of the one, or dislike of the other. And how should it be otherwise, when we for most part give over ourselves wholly to our pleasures with all licentiousness, 
Chiefly thorough living in pleasure.  or to follow after the honours and riches of the world; and which is yet far worse, and more to be feared, (as an evident forerunner of vengeance) when we are so generally ashamed to be noted, for being forward or zealous, in the profession of the Gospel of Christ? On the other side, are not many of the Popish sort grown to be exceeding cunning in the mystery of Antichrists iniquity, 
Popish sort grown cunning in their mystery.  and the depths of Satan, whereby they deceive themselves, and others, (for that is all the glory that can justly be given them) seeing in the first principles of the knowledge of our blessed God, out of his heavenly word, they are commonly known to be far more ignorant, 
Though more ignorant than our children in the first principles of Christ.  than our little children, which are but catechised in the faith of Christ? Are not even ordinarily the simpler sort of them, waxen generally so perfect in the chief points of their religion, by their pains which they take (though alas to their perdition) for setting up the throne of the Beast again, as that they are able therein to go about the greatest part of the chief among us, and put us to silence? We can many of us be the best companions for them that may be, 
Many of us good companions for them.  and can talk with them, of any matter of vain pleasure and commodity, and happily in scorning at all them, who show any more love to the word, and more dislike of their abominations, than we do; and who is so good a fellow, as one of them, though a deadly enemy to the Gospel, and all that sincerely profess the same; but hardly a word either for Christ and his truth, or against Antichrist and his iniquity. Though we have as good cause to be armed against him, with all possible means, especially with the armour of the word of the Lord, as ever Nation had before, having had so many fair warnings from him. Oh that this may be well thought of, for sundry parts of our Land?  
But here it may be some will say: That there was never more knowledge in the Land. 
Objection for abundance of knowledge answered.  To whom I answer: Far be it off from me, from obscuring any gift or blessing of the Lord amongst us. Nay, I magnify him for them: but that which I have spoken, hath been of a sanctified and powerful knowledge, wherein the kingdom of God and our glory consists, 
Rome 14 17.  and that amongst our people. And secondly, of such I would demand, as before the Lord, whether in many a Congregation, there be not a sensible decay, as in all places where the means have failed; and for the rest, what is our knowledge generally in regard of our means, and the long continuance of them? Have we not very many places, where within sundry miles, there are not two to be found in a Town, which have any sound, substantial, and saving knowledge, even of matters of salvation, and the ways of God? And of those who seem to have knowledge, do not many of them, as it were grope for the wall, like the blind stumbling at noon day as in the twilight, making no conscience at all of their ways, no not of monstrous sins wherein they live, not fearing any judgement towards the Land or themselves? Is not the very day dark over them (as we may so speak) for seeing their own sins, or the fearful sins of the Land? And may not the Lord therefore as he threateneth, cause the Sun to go down at noon, and darken the earth in the clear day?  
And where is that holiness become, 
2. Holiness & submission to Christ's Gospel much removed.  whereby the Lord should be sanctified of us, and honoured of all about us, with that obedience and submission to his most sacred word? Are we not in very great numbers come to this pass, to make such a fearful revolt from all holy conscience of our ways, which many began to make, to open impiety & profaneness; as that certain who were of us, 
Falling daily to most horrible impieties and profaneness.  have departed from us, although not without their own fearful sin in that behalf. The old Serpent hath undoubtedly used this, as one first and principal provocation hereunto. Even the very dishonours done to the Lords Sacred Majesty amongst us, by our heinous sins, and lest they should be polluted by our intolerable impieties, whereof they can see no hope of redress; and also for fear of the vengeance of the Lord hanging over us for the same: whereby they have made a most grievous rent in the Church of God, 
Hence so many separating.  to the endangering of their own souls, and the advantaging of the bloody enemy against us all, though they observe not so much. 
Popish sort blaspheming.  Do not the Popish sort blaspheme the religion of the Lord established among us, for the extreme irreligiousness of the lives of too many of us? Do they not hereupon think, that no cruelty can be devised sufficient for us, no not the butchering or blowing us up all at once? Though indeed, it be not our wickedness, which they so deadly malice, for therein many of them far surpass us. 
Though it be not our wickedness they hate. But the Gospel.  Let Italy, and Spain, be witnesses hereof: for from them chiefly hath our iniquity come, as will appear hereafter: but it is Christ and his Gospel, which they so malign to the death. do not sundry make fresh revoults unto them for some shows of holiness, 
Sundry make revoults to the Apoc. 18. 3.  that are amongst the devouter sort, accounting it much safer to live in filthy Babylon, the cage of every unclean and hateful bird; under that abominable slavery and and drudgery of Antichrist, then to communicate with us at his table in the true service of jesus Christ? 
Our devotion waxen cold.  Is not all true devotion waxen so odious amongst very many of us, as that it hath been thought ordinarily a disgrace for the cheifer sort, & men of note, to kneel unto the Lord in the congregation at the public prayers? And must not their private devotion be suitable in all reason. Though it be not or at least have not been any disgrace for too many of them to kneel in the most reverend sort, as doing a most solemn service, though not to Bacchus, Ceres, and Venus, yet to their own bellies. Certainly our Land of late years hath been grievously polluted herewith: whether it be yet left, or at least repent of, I leave it to our consciences.  
Is not the true practice of Christianity, 
Practise of Christianity more reproach full then to live in any sin.  consisting in a holy endeavour to walk conscionably in every commandment of the Lord and in being zealous for his Gospel, which is our chief honour, become far more vile and reproachful (except in some small remnant) then to live in drunkenness daily, in swaggering and blaspheming, in scorning and jesting at all religion, and in making but a sport of sin, namely of those sins, which are directly against the Lord in the first table? which yet will one day be found the most heinous and intolerable of all sins: 
The very name of a Christian become reproachful to many.  yea, which may make the whole land to tremble. Hath not that glorious name of a Christian become a nickname & a name of reproach with too many? This was well beseeming Italy and Rome itself, 
A matter fit for Italy. Rhemish Testament:  the throne of the Beast, as that worthy Doctor Fulk showed long ago; but for any of us to take it up from them, 
Acts. 11. Sect. 4.  or for that it had been abused by any, to use it scornfully, and against those chiefly, who most unfeignedly believe, and show forth the power of the Gospel this may make our flesh to quake, and our very bones to shiver. 
Lewdest commonly in credit.  And yet also to proceed a little further. Are not the lewdest commonly in credit and reputation for the only goodfellows, but for a man to make conscience to shun the forenamed and all other sins, and not to run with all sorts to all excess of vanity, doth not every one see, that this is the only matter of general obloquy? To come unto the Lords own messengers, 
How welcome the Lords messengers are to the greatest part.  whom he hath sent to us in kindness and compassion, as David sent his servants to the king of Ammon, and to the end that he might turn us from our evil way and spare us, if they be such as are faithful, 
2 Chron: 26. 16.  as the Lords own mouth, and will tell us of these and all other our sins; 
2 Sam: 10. 6.  who seeth not, (although they be never so formal) how welcome their feet are to all sorts, who have set themselves to run after Popery and all profaneness, or to live in their evil courses, though amongst all the sins of the land, there be no one, which the Lord can less endure? Oh is this now become our thankfulness, 
Notwithstanding his kindness to us.  to him that hath been so kind unto us to be ashamed of him, his word, messengers and servants who notwithstanding hath not been ashamed to countenance, and to shelter us, and who hath so honoured us before all the world in such admirable deliverances, fight as from heaven, for us unto this day.  
But to leave the Lords messengers, 
Our unity much departed.  where is that unity become that hath been formerly amongst us, when diversity of judgement for ceremonies (which may fall upon the dearest servants of the Lord) could not hinder our love and holy agreement in Christ? Did not all join cheerfully as one man, of one heart and of one soul, for the building up the Temple of the Lord? yea, were not those most truly reverenced, 
Our reverencing the most painful and holy much gone.  who were the painfullest, faithfullest, and most powerful builders, and all those most rightly had in honour, who walked most conscionably, and uprightly in all the good ways of God, to the stops of the mouths of all the adversaries? Hath not the glory of the Lord made a sensible remove in this behalf? Let us see what we can answer him herein? 
Fruits of our dissensions.  Have not our dissensions and our violent invectives, and courses one against another, made not only the Lord & his glory to be reproached, 
To cause the Lord and his religion to be reproached.  as if there were no unity nor certainty in our religion, and that therefore we are none of the Lords; but have they not caused moreover the enemy to insult over us, as now surely falling and overcome by ourselves? 
The enemy to insult and be heartened to our destruction.  And are they not heartened hereby to our destruction, when we have begun to fall by the hands of one another, and every one to make way for the common enemy to invade? And yet to proceed a little further; where is that countenance and love that was wont to be showed to the lovers of the Gospel, 
Countenance to the true lovers of the Gospel gone. Popish sort shame us herein.  even for the Gospel's sake, which we profess? do not the Popish sort put us to continual shame herein, in showing ordinarily more countenance and kindness to the most contemptible of their profession, the basest runagate, or most ignorant priest, for their very religion which they profess, than we commonly to the faithfullest preachers of the Gospel or the dearest servants of the Lord, for the love of him and his most sacred truth? In a word where is that submission in the greater sort, 
Submission to the word much removed.  to yield to the word of the Lord, brought us by his messengers; for his honour whose message it is, & for the reverence of the word itself, being the eternal truth of jesus Christ? Must not all needs acknowledge, that our glory is much departed in these respects?  
But to come to the third part of our glory; 
3 Protection the third part of our glory oft threatened to be removed.  The Lords gracious protection. Hath he not sundry times threatened most manifestly the utter removing of it; so as all of us have oft feared, his final departing and leaving of us? Most true it is, 
As never nation had God's glory more apparent in protection.  That never nation was either recorded, or heard of to have the glory of the Lord more brightly shining upon it, in admired peace, wonderful deliverances and even miraculous overthrows of the enemies and discoveries of their secretest plots, than England hath had. 
Psal: 76. 1.  That we may truly say as the Psalmist did of judah, The Lord hath herein been well known amongst us, his name hath been great in England: yet we cannot forget how many a time the glory hath been almost gone from us, and how certainly it had gone, if ever the bloody Antichrist, or any of his marked soldiers had prevailed in any one of their desperate designs. Nor that it was ever more nearly gone from any nation, 
So never any from whom it was more nearly gone.  with whom it remained after, than it hath been from us. Did not they themselves account all dispatched, and the glory quite removed, 
Accounted to be carried away in their navy invincible.  in their triumphs which they had for their navy invincible; and that therein they should have carried all utterly away? Did not many an English heart tremble for fear thereof? And what could we look for in all man's reason (considering their long threats & mischievous designs) when ever the eyes of our tender nursing mother should be laid but either a final taking it away, 
The general fear for it when God should take away Qu: Elizabeth. Ot●er nations wondered.  or a fearful eclipsing or obscuring of it? What heart wished not, that it might never see that day? Did not other nations wonder at the most incredible enthronizing of our dread Sovereign and liege Lord in such an unexpected peace? were we not all become as men that dream, when the Lord so turned away our captivity in a moment, even before it came. 
We like them that dream.  Could we for many days think that it was so indeed, or rather that we were but as in a dream, until that we perceived the Lord ratifying and confirming it, in so strangely continuing our admired peace, beyond all hope, and not a dog to move his tongue against us? were not our mouths at that time filled with laughter, 
Our hearts filled with joy.  and our hearts with joy, for this so wonderful a remaining of our glory? In a word as Ezekiel●aw ●aw that the Cherubims mounted upward & flew from the Temple & from the midst of the City to the mount of Olives, 
All our glory ready to mount up at once in the powder surn●ce.  as departing clean away, so to demand of the conscience of the most notorious scorner, was not, all our glory ready visibly to mount upward from us at once? were we not, as it were, within a minute of the execution? nothing wanting in effect, but putting fire to the match to have blown up and utterly carried away all our glory? every part of it altogether? 
Rebels exalting themselves against the Lord as if it had been accomplished.  did not our desperate rebels make their certain account of it? did they not exalt themselves against the Lord of Hosts in it, as his vengeance taken upon some of the chief of them openly did notably declare? 
No policy could have prevented.  could all the policy in the world have prevented it, or ever so much as have suspected such a hellish device, if our gracious God had not yet once again from heaven, declared the riches of his glory amongst us, and his pitiful compassion over us and that in a more immediate and sensible working, than at all former times? 
The Lord only prevented By themselves, working on the heart of his anointed.  when he first made themselves the beginners of this discovery, & then so mightily wrought upon the heart of our Sovereign Lord, casting such a careful fear upon him, as that he suffered him not to rest, until he had disclosed it: yea, we may truly say in thankfulness to our blessed God, that he never gave over, 
Not ceasing until our deliverance was effected again.  until he had again the second time, wrought the delivery and preservation of Great Britain, and of his Church, by the hand of his Royal Servant, and withal had granted the staying of his glory, that it should yet remain amongst us: that thereby all our hearts might be more firmly linked to his Anointed, and unto his Seed for ever; 
To bind our hearts to his Majesty and his anointed for ever.  and that we might all the days of our life, send forth more hearty thanks, and pour out more fervent and instant prayers, for his Sacred Majesty, and for all his Royal Progeny.  
What soul did not for the present extol the Lord of glory for it, 
All did thus acknowledge it.  as being his only work? Who can be so void of sense, or so brutish, as yet to have lost the fresh remembrance of it? 
None can deny but that it was an evident warning of a final departure, unless we repent.  Or who can now here deny, but that this was first as sensible a danger and threatening from the Lord, to remove his glory from amongst us, as ever was in any Nation or Church, since the beginning of the world? Yea, who must not of necessity be enforced to acknowledge, that this was as miraculous a stay, or rather a return of the glory again, and withal as evident a forewarning of a final departure, as ever was read or heard of before, unless we do yet speedily humble ourselves, 
Our glory as nearly removed as theirs in the days of josiah.  and give him better entertainment. And to shut up this point likewise; what part have we now remaining of all the outward glory, which they had not in the days of worthy josiah (the times being considered) or which they had not at the beginning of all those miseries following: which entered and seized upon them within three months after the death of holy josiah, save only this one, That the Lord to accomplish his work on them, and to make a way to his wrath, suffered their josiah to be taken in the nets of the enemy: 
Only this is added to allour mercies, that our josiah is still preserved from the bloody enemy.  whereas he hath so graciously, and above all former mercies, yet preserved our josiah unto us, when there was but a hair's breadth between him, yea between us all and death: though yet of late he hath so fearfully shaken his rod in taking away that worthiest hope, that ever our eyes did see before, and in whom we did so pride and secure ourselves.  
But alas, 
What we have done since in token of thankfulness and humiliation, & in care to retain him.  if our holy God shall now come and examine these things among us, what we have done since, in token of our thankfulness for this incredible delivery, and for this so gracious a return above all other, yea above all, that almost ever the world heard of; how we have demeaned ourselves, in token of our unfeigned humiliation, for this so dreadful a threatening of his departure? what desire we show to retain him? how we extol his great name for it, by advancing his religion, that he might be the better known and feared amongst us? what zeal we show to put out that execrable and murdering religion, 
What zeal & indignation we have showed against the murdering religion.  with all the monuments and perilous remembrances of it: that which thus teacheth and inciteth men to expel the Lord and his glory from among them, and with all to destroy all his people at once from the face of the earth? what greater hatred and detestation of it, is wrought in us, than heretofore? what can we answer to any one of these? must we not needs be compelled to lay our hand upon our mouths, or rather to confess, 
Our humiliation and thankfulness in sinning impudently.  will we, nill we, That this is the humiliation and thankfulness of the greatest part among us, that we do many times more rebelliously lift up our faces, sinning most impudently against his glorious Majesty, and so far grieve and quench his Spirit, as that we seek utterly to extinguish all fear of his name? 
To grieve and thrust him out. In steed of detestation growing in admiration of Popery.  And in steed of growing in detestation of that bloody religion, for the utter rooting it out, according to the just indignation then presently had against it, (as some good laws thereupon provided, will ever witness against us, to the end of the world) do not very many begin afresh to grow in admiration of it, and to dote after it, and the professors thereof, much more than before, casting away the Lord and his truth? 
That he may justly reject us, and his servant's praying for us, as he did josuah. Ios: 7. 12.  May not then the Lord most justly make a final remove? May he not righteously forsake and leave us into their hands, as he left judah unto the Babylonian? May he not say unto his servants, when they are humbled upon their faces in secret, for these and the like tokens of his heavy displeasure, and for those who are enchanted, as by the sorcerers of Egypt, so that they put their hands to the execrable thing;) as he said to josuah in the like case? I will not be with you any more, unless you will give me my glory; but I will utterly strip you of all my glory, taking away both religion and protection at once: 
He may forsake and leave us into their hands.  I will leave you to be made a prey and a desolation for ever; unless you will search out the execrable thing, even all your abominations, whereby you have made yourselves odious and execrable unto me, and unless you will do your uttermost endeavour to purge and cleanse your Land of them all? Not only so many of us as run a whoring after Popery, 
For suffering Popery so ●o revive, & grow up amongst us again; after he had given us so just occasion to seek to root it out utterly.  or favour it; but even all of us; for that thorough our general negligence and security, it reviveth and groweth up again so freshly among us, after he had given such just occasion to seek to root it utterly out of our Land. Yea, after that he had so (above all former times) set before our faces, the cruel rage of that bloodthirsty religion in the chief professors thereof, against his own heavenly Majesty, his true religion & glory, against his Anointed & all his liege people, professing his name; to destroy all at once, though with the inevitable hazarding of themselves both souls and bodies, their own native Country, their children and houses. And also after that he had caused us to bear such evidence against that Romish iniquity, in those so good laws then enacted against it, and as it were to give sentence upon it, having delivered it into our hands.  
May he not justly say unto us all, 
1 Kings 20. 32. Whether he may not say to us for this, as to the King of Isra●l for Benadad.  even unto our whole Nation, for this very sin, as he said to the King of Israel for letting Benadad go? when he spoke thus unto him: Because thou hast let go out of thine hand a man whom I appointed to dye, thy life shall go for his life, and thy people for his people. So may he not speak and threaten us much more; especially all of us, both Magistrates, Ministers, and people, into whose hands he hath committed the holy means to restrain and withdraw men from that murdering religion, 
Choifly for neglecting the holy means, whereby they might have been converted & saved.  so many ways convicted and condemned, and to bring them to Christ? and principally, the spiritual means of the word of the Lord? Yea, above all other, may he not speak so to those, to whom he hath committed the charge of providing a holy, learned, and faithful Ministry, which may tenderly seek the winning and saving of every soul; and also of causing all sorts to submit themselves thereunto, as unto the Lord's ordinance to that end: for these means are first and principally to be used in tender compassion; 
〈…〉  when as he hath so manifested the power thereof, by so much gracious experience in sundry worthy Congregations, where under such painful and conscionable Ministers, the people have been brought from Popery and profaneness, to embrace and obey the Gospel, so as hardly one Papist, or notoriously profane or disordered person, have been to be found there, but all cheerfully submitting themselves to the Gospel of Christ. 
How God may righteously speak unto all for neglect hereof.  May he not most righteously speak thus unto us therefore; Because through they negligence and carelessness, thou hast suffered to grow up and spread in the midst of thee, that execrable, bloody, and Antichristian religion, (whereby my glory is so desperately oppugned; whereby I myself am so openly sought to be driven out, and with so high a hand, the souls and bodies of all my people so endangered every hour; yea, that which I put into thy power, and commanded thee to seek by all holy means utterly to destroy out of thy land; that, against which thou hast so voluntarily made so good laws, for the sure ratifying of the speedy execution of my Commandment,) thy religion therefore shall go for it, and all thy glory shall be trampled under foot by them, until thou know whom thou hast dishonoured and provoked hereby.  
And to conclude this point. 
Whether the Lord may not as justly plead against us, as against judah.  Hath not the Lord as good cause to complain of us, and to plead against us, for the small account which we make of him, for grieving his Spirit, and driving him from amongst us, by this and all other our fearful sins, as ever he had to complain of the unkindness of judah, and even to take up the same complaint against us, which he did against them, when he spoke thus unto them by the Prophet Micha before their Captivity: 
Mich: 6. 3.  Oh my people, what have I done unto thee, or wherewith have I grieved thee? come testify against me. Surely I brought thee out of the Land of Egypt, and redeemed thee out of the house of servants: I sent before thee also Moses, Aaron and Miriam. O my people, remember now what Balak King of Moab had devised, and what Balaam the son of Beor answered him, from Shittim to Gilgal, that ye may know the righteousness of the Lord. This is the Lords plea and complaint against Israel for their unkindness; calling the hills and mountains to witness the equity of it, before that he would depart from them, and bring upon them that strange and terrible judgement, which he so long before threatened by his Prophets.  
But we will defer this complaint against us, 
This complaint set down after.  until we shall have seen of our iniquities to provoke and anger the Lord thereby, to be above the abominations of judah, considering that we live in this glorious light of the Gospel, with our extraordinary mercies and means of all sorts. Because that then, if God shall give us hearts in reading to consider of these things aright; we shall justify the like complaint of the Lord against ourselves, and shall admire his patient stay, and his abiding still amongst us.  
Thus much therefore shall suffice in like manner for this third cause, 
Conclusion.  wherein yet let each of us ask of our own souls; whether in such a decay both of the love of the truth, and also of holiness, peace and unity in the Church; yea, in such danger of our protection to be utterly taken away (to pass over, that it is so far departed, That he that abstaineth from evil, makes himself a prey) and in steed thereof, in such an increase of Popery, of licentiousness, and of all profaneness, such an enmity against all true piety, with the insolency of the enemy, the Lord do not call loud upon us all to watch and to pray for the several removes of the glory amongst us, and the evident tokens of the Lords threatened departure, which he showeth in the same.   

CHAP. VI  
No privileges can do a people any good, if they increase in their iniquity; but the more their mercies have been, the greater is their sin; and the heavier shall their judgement be when it cometh, of what sort soever. And what causes we have hence to watch and to pray.  Vers. 4. And the Lord said unto him: Go through the midst of the City, even through the midst of jerusalem, and set a mark upon the foreheads of them that sigh and cry for all the abominations, which are done in the midst thereof. 
IN the doubling of the speech, 
In the doubling of the speech, adding jerusalem.  Go through the midst of the City, even through the midst of jerusalem, where the Lord adds jerusalem, to make the speech more significant; not content to say, Go thorough the City, but even thorough jerusalem: He would have all to take notice; That though jerusalem was the dearest unto him of all the Cities of the world, 
All to take notice, that God will not spare jerusalem, if it rebel against him.  yet having broken the Covenant on her part, and also cast him off, and defiled his Sanctuary, he will spare her no longer; he will have no more pity of any, save only of his faithful ones in her: But contrarily, he will forsake her, cast her off, leave her to be destroyed, until the remnant left of her, learn to seek him, and to be reconciled to him again. For the Lords speech is thus much in effect: 
Summe of the Lords speech.  Go through the midst of the city, even through jerusalem, which though it be unto me the dearest of all the places in the world, the City which I had chosen to dwell in for ever, and be as the signet upon my right hand: yet seeing it now casteth me off, and despiseth to hear my voice any longer, or to be reform, I will not spare it, neither shall mine eye have pity on it, save only of my remnant in it, but I will leave it to be destroyed and desolate, at least for seventy years. Whence the Lord would have all his people to learn, 
No privileges can secure a sinful people from God's wrath.  That no privileges, promises, mercies, deliverances, no, nor any profession of religion, can do a people any good at all to secure them from his vengeance, if once they begin to cast him off and his Covenant. But when they fall to be stubborn against him and his word sent unto them in his mercy, he will cast them off and leave them.  
This also is a matter to be well thought of by us. Because as they of judah were wont to secure themselves in their prerogatives, even so do we ordinarily. First therefore to begin with them: Were not these and the like the things whereby they were wont to think themselves safe, 
Things wherein they secured themselves.  and to make their boast of so, that they could not repent. Sometimes because they had the Lords Temple, 
The Temple. jer. 7. 4.  of which they so gloried, saying, The Temple of the Lord, The Temple of the Lord. Sometimes they used to flatter themselves, 
The Law should not depart from the Priest.  depraving God's word, thus: The Law shall not depart from the Priest, nor counsel from the wise, nor the word from the Prophet. And commonly all singing this song, 
Ier: 18. 18.  which their children learned of them, We have Abraham to our father: 
They Abraham's children▪  and by these and the like did they grow so extremely impenitent, that they could not be moved by any warn. 
Matth: 3. 9   
And is it not even so with us; 
Our custom alike.  That whensoever we are admonished of the Lords anger, either by his word or judgements on us, or by any other signs or threatenings against us, to move us to seek to pacify his wrath, is not this usual with us to harden our hearts, and still to lull ourselves asleep in our security, thinking that we are in no such danger; and all for some special privileges, which we imagine that we have? Although it be acknowledged by all, 
Privileges wherein we secure ourselves.  that there are most grievous sins amongst us, yea, most horrible contempt of God, and his word, with dreadful signs of his departing, and that we have had many strange and terrible warnings, yet the Lord must needs still continue with us, and there is no such danger or cause of fear, as some imagine: and why so? 
God's true religion.  Because we have Gods true religion, established by law, maintained by authority, and sincerely professed by many. 
God's favour manifested in our great deliverances.  The Lord hath also showed us such manifest tokens of his favour and love in our sundry and most admirable deliverances: He hath taken such vengeance on our enemies: 
Overthrows of our enemies. Prince & hopeful issue.  He still discovers and overthrows their plots: And which is above all other his blessings, for that he hath given us such a worthy Head and Governor, such a hopeful Issue; so established the Sceptre, and concluded such a peace with other Nations on every side, as henceforth we cannot have any such cause of fear, as formerly we have had. Are not these and the like, the things whereby we are commonly waxen so strong and safe in our own conceit? And are we not hereupon become so secure from any dreadful judgement, as that no warnings from heaven nor earth, words, corrections, threats, nor yet any mercies can do the greatest part any more good, but that they desperately proceed from evil to worse, as though no hurt could come unto us.  
Let us to this end consider a little of the privileges of this City and people; 
jerusalem's privileges.  and than if the Lord open our eyes we shall easily see, 
2 King: 23. 27.  what causes we have of this our confidence and security. 
Chosen to be the place of God's residency.  First for jerusalem; The Lord chose it to dwell in for ever, and Zion to be an habitation for himself: yea, he after a peculiar manner tied his residency to that place; whereas now it is no more tied to any one place than unto another, but one Country now being unthankful, he removes his Church and abode to another. 
1. King. 8.  There Solomon by the appointment of the Lord himself, 
His Temple there.  built a house for his glorious Majesty, as the place wherein he would be specially worshipped, of all the places in the world. Such promises also were made by him unto that place, as never unto any other: That the people praying there (because the Temple was a special figure of jesus Christ) he would hear those their petitions made in that place. 
Prayers heard there chiefly.  Or when they could not come thither, 
1. King: 8. 14.  if they did but turn their faces towards jerusalem in prayer, that he would hear their supplications made in faith and obedience, 
2 King: 8. 48, 49.  as he heard Daniel in the Captivity. 
Valley of visions.  It was so famous for visions and revelations of the Lord, by means of the Ark of the Testimony there; 
Dan: 6. 10.  the Priests with the Vrim and Thummim; 
Isa●: 22. 1.  the Prophets and messengers of the Lord; that it was called the valley of visions; 
All must pray for it.  yea, it was so far preferred before all other places, as that all must pray for the peace of jerusalem. 
Psal: 122. 6.  So that the Prophet David prays for the prosperity of all them who love jerusalem. 
Perfection of beauty.  It is called for the excellency of it, The perfection of beauty, 
●am: 2. 15.  The joy of the whole earth: and by our Saviour it is named, 
joy of the earth.  The holy City, and at that time, when it did grow towards the very worst. 
Matth: 4. 5.  It was then so dear unto him, 
The holy City.  as that he wept over it to think of the sins of it, with the miseries that were to come upon it for the same. 
Luc: 19 41.  And to shut up this point: when our Saviour will set out unto the Church, 
Heb: 12. 22.  the glory of the kingdom of heaven, 
Revel: 21. 10.  in the first flourishing estate thereof in earth, and fully in heaven, he finds no fitter resemblance to express it by, than by jerusalem, calling it the new jerusalem, and holy jerusalem; because jerusalem was the type thereof. These are some of the privileges of the City.  
For the prerogatives of the people, 
The prerogatives of the people.  they are far more surpassing, 
Rome 9 4.  if we will believe the commendations which holy Paul gives of them in the 9 chapter to the Romans vers. 4. where he so highly esteems of them, that he could have wished himself accursed, yea, cast away utterly and separate from Christ for evermore, from eternal joy to perpetual misery, even for his brethren, that were his kinsmen according to the flesh, if it had been possible thereby to turn away the Lords anger from them and to reconcile them unto his Majesty again; that so he might have been glorified in saving of them. These particular prerogatives are there moreover ascribed unto them.  
1. They were Israelites, that is, 
Israelites.  A people descended of the most noble stock of all the world; Israel's posterity who prevailed with God: descending lineally from faithful Abraham, the father of all the faithful, the friend of God, and with whom God entered into covenant, to be his God and the God of his seed forever.  
2. The Adoption belonged to them. God freely chose them and them only of all the people of the earth to be his own peculiar people. 
Having the right of Adoption▪  He carried them forth of Egypt into Canaan the garden of the earth, as upon Eagles wings, plaguing Kings for their sakes, and expelling mighty nations to plant them in. Never ceasing until he had settled them and his Tabernacle (the place of his rest) in this City. 
Called of God his sons, his first borne, his precious ones.  They were moreover so dear unto him, as that he cannot content himself to call them his sons, but he styles them his first borne, his precious ones in whom his soul delighted. So tender he was over them, 
jer. 31. 20.  as when he was compelled to chastise them for their stubborness, his soul was troubled for them as a dear father striking his child with a heavy heart. 
jer. 2, 3.  And above all dignities, he calls them a thing hallowed; the first fruits of all nations unto him. Thirdly the glory belonged unto them, 
Thirdly the glory was theirs.  that is, the honour of all the earth. He gave them his own name to call upon, and himself to be called their God. He vouchsafed them his presence to dwell among and in the midst of them: to show unto them his glorious Majesty, by such visible signs, 
2 Sam: 4. 22.  as never any other people saw: specially by the Ark, which was therefore called the glory of God and the glory of Israel: Yea, they had all that glory spoken of before, belonging only unto them of all other people both inward in his presence most sensibly and also outward in knowledge, holiness and protection, as we have heard. Their fourth prerogative was. 
The covenant.  That they had the covenant, that is, God's covenant made with them in solemn words to be their God and they alone his people, and Canaan to be theirs for an everlasting possession.  
Fiftly, the giving of the law was their prerogative. The law of God was given unto them first and immediately upon mount Sinai out of the midst of the fire. 
The giving of the law.  The Lord there so spoke to them as never people heard him. Besides all their judicial laws whereby they were governed (passing Solon's laws and the laws of all people beside) were given unto them by the Lord himself.  
Sixtly, The worship was theirs, 
The worship theirs.  Gods own true worship, according to his appointment to be performed by the priests and Levites in a most excellent order, was committed unto them alone, which was continued for the outward manner and form, though not without some corruptions, until the very time that this captivity began: and yet the same corruptions also graciously reform by that holy josiah.  
Seventhly, The promises were theirs, 
The promises.  both the promises of this life, and that to come were specially and chiefly made to them, and to those who should join unto them.  
Eightly, The fathers were theirs, 
The Fathers theirs.  those chief fathers of the Church, the Ancient Patriarcks, Abraham, Isaac, and jacob, to whom the promises were made first & confirmed again and again to thousand generations. So that they might seem the sole heirs of the promises, 
Acts: 3. 25.  as they are called the children of the Prophets and of the covenants which God made unto the fathers.  
Ninthly, which is the chiefest and highest degree of all their excellency, 
Of them Christ came.  Of them Christ came, he was of their stock and kindred. He who hath so honoured all mankind in taking on him the nature of man, must needs honour them much more, with whom he entered into so near a bond to be of their flesh, even he who is God himself blessed for evermore. To conclude, all this their dignity, The Lord had so preferred both them and their city, 
The Lord had so miraculously preserved them as all thought jerusalem coul● never have been invaded  and so declared his love unto them in his manifold and most miraculous preservations and deliverances of jerusalem, that until the very time of this lamentable captivity, neither the kings of the earth, nor all the inhabitants of the world, would have believed that ever the enemy could have entered within the gates of jerusalem. Thus have we had in some sort the privileges of the City and the people. 
●a●. 4. 12.  Out of which we may most clearly see, 
The jews if ever any had causes to secure themselves in regard of their prerogatives.  that if ever people might promise unto themselves security in regard of outward prerogatives, it was certainly they. Yet when they proceed so far to dishonour the Lord by abusing his religion, which he had committed in trust unto them alone to magnify him by, and by committing all the abominations which follow after to make his name thereby to be blasphemed among the heathen, and when all other his rods and means can do them no more good to reclaim them and reform them, 
Yet coming to a height of impiety  he will spare them no longer. But when there is no other remedy the destroyers must come, 
Deut 28. 58. 63.  they must spare none, but execute the Lords most terrible vengeance, according to all that which in his law he had threatened long afore; 
There is no further remedy but destroyers must come.  for presently within three months, after the death of their worthy king josiah, whom jeremy so much bewaileth in his lamentations, calling him the breath of their nostrils, began all those plagues of this people. 
2 King 23 31. 32. 33.  For jehoahaz the eldest son of josiah was taken captive of Pharaoh Necho and carried into Egypt, 
Their miseries begin within three months after josiahs' death.  which could not be done without much bloodshed. There land also became tributary to the king of Egypt, and that tribute, which was very great was to be levied upon every man of the land according to their estimation, 
2 King. 23. 35.  whereby all of them became servants unto him. 
B●t ceased not ti●l the desola●on accomplished.  In the place of jehoahaz did the king of Egypt set up Eliakim his brother, whom he named jehoiakim. So he and his people remained servants to the king of Egypt, until they were soon after conquered again by the king of Babylon, who prevailing against the king of Egypt, they all became tributaries to the king of Babylon. 
2 King. 14. 26.  Afterward Eliakim rebelling against Nabuchadnezzar king of Babylon, Nabuchadnezzar came against him with great power, took him, bound him with chains, carried him into Babel with many of the vessels of the house of the lord 
2 Chron. 36. 10.  In his place did the king of Babel set up jehoiakim his son to reign in his stead, who reigned but three months, but he also is carried away into Babylon, with other precious vessels of the house of the Lord, 
2 Chr. 36. 12. 13.  and Zedechiah his uncle set in his place; who rebelling in like manner against Nabuchadnezzar, (who had caused him to swear by God) and not humbling himself at the commandment of the Lord by the Prophet jeremy; but hardening his neck and making his heart obstinate that he might not return to the Lord God of Israel, the chief also of the priests and of the people sinning wonderfully and not harkening to God's messengers, he likewise was taken, his sons slain before his eyes, his own eyes put out, he bound in chains and carried into Babel, and all this desolation foreshowed was fully accomplished.  
All this came upon them, 
The causes of the captivity, not the sins of a few years but many of them committed long before 2 King. 21. 15. 16.  as the Lord himself saith plainly, partly for the sins committed long before the days of josiah, even since their coming out of Egypt, and more specially for their provocations wherewith Manasses the grave father of josiah had provoked him by all his Idolatry, and by the blood of his servants which he shed, whereof the land was not yet purged; though that blood had been shed threescore years before, 
2 King, 24, 3. 4. & 21, 1●, 20.  besides his sin wherewith he made judah to sin and to do evil in his sight. 
2 King: 23, 26.  And yet more also for that in josiahs' days the people's heart did not so melt for those and the like iniquities, 
2 King: 21, 17.  as josiahs' heart did, 
2 Cro: 34. 27.  but they rather still approved generally of their former evil ways and practised them secretly. And lastly because of these abominations following, whereby they filled up the measure of their iniquities, and against which the Prophets so cried out, ever threatening this judgement for the same until it came upon them.  
But here it may be said, 
Our principal prerogatives whereupon we secure ourselves. And are made unthankful.  howsoever these prerogatives of theirs were indeed exceeding great and may astonish us all, both in regard of our former heinous sins and the judgements that have been upon us both formerly and of late, with the unplacable rage of our adversaries; yet we have many things which may seem to assure us of God's favour, and secure us from any such judgement or the like.  
As first (which was shortly touched) for that we have so many worthy preachers and good people unfeignedly fearing the Lord. Secondly, that we have the Lords true religion so sound maintained. Thirdly, all open Idolatry is banished. Fourthly, such good laws so religiously established; Fiftly, for that more than all these, we have the Lords anointed so graciously and miraculously set over us in peace, with such a happy unity concluded withal neighbour nations, and also so blessed an issue. Sixtly Above all these, The Lord hath so often testified his fatherly love and care for us, in such tender and marvellous preservations, both of our Princes and of our whole nation, and in so bringing his and our enemies to shame, as he hath hereby made this Island the wonder of the world. And lastly for that never nation did enjoy the Gospel so long in that flourishing prosperity and peace, which we have done; All these and the like are such evident tokens of the Lords favour & love towards us, as that we can have no such cause of fear, as this forewarning & many of our Preachers would bear us in hand.  
To answer all these and whatsoever else can be said to secure us; 
Answer to our securing upon our prerogatives.  Let us but consider, what King reigned in jerusalem, and how many years together before this Captivity, even when these judgements were so threatened and hastened on, 
judah in the beginning of her miseries nothing inferior to us in such prerogatives.  and when many of these abominations following were committed, and how he continued till within three months of these miseries begun, as we heard before: and it will appear most like, that this people could not be then inferior to us in any of these signs of God's favour, except this, that we live in the days of the Gospel; to which we shall answer after. For first immediately before this vengeance began, they had that most holy King josiah, 
They had that holy King josiah.  whose praises and worthy example shall remain unto the end of the world; and him they enjoyed, reigning in peace over them, for one and thirty years together. And secondly, for purity of religion, 
Purity of Religion.  we know that never King went beyond josiah in his reformation and care, compelling all strictly to serve the Lord according to his word; 
2 King: 23. 3, 4, 5, 6. & 12. 24, 25.  and in taking away, so far as he was able, the very monuments of Idolatry, with all things that might either revive it openly or secretly; or that might be any way a snare unto the people. And also how he reform all other abominations, 
All abominations reform.  that could be spied in all the land of judah, or in jerusalem. So as the Holy Ghost bears this witness of him, that like unto josiah was no King before him, that turned unto the Lord with all his heart, nor rose up after him: That for purity of religion, and a holy reformation, we can make no doubt but they were equal to us.  
And for worthy Teachers according to that time, I take it, 
Worthy Teachers according to that time.  that we can make no question, but that they had many of the Priests and Levites both learned and godly, when the King himself was so forward to encourage and provoke them thereunto. Besides those famous Prophets stirred up by the Lord extraordinarily, as jeremy, Z●phanie, Habakuk and others, with Esay and Micha but a little before, for many years together, and Ezechiel presently after. All these and sundry others they had, howsoever they dealt most unkindly with them, as jeremy's example doth fully witness.  
For good people in like manner, it cannot be imagined, 
Many good people.  but that where such a worthy head & example was, with such excellent Teachers, there must needs be also many of the children which God had given to them; and those of all sorts, even of the chief Magistrates, as well as others. Such were these which mourned in jerusalem for the abominations, 
Isai: 8. 18.  who are commanded to be marked, who lived when they were at the very worst, and sundry Worthies, as those which spoke for jeremy, and others, which were carried away in the Captivity; yea, 
Dan: 1. 3, 4, 5.  even children of the King's seed, and of the Princes, as Daniel and his companions, to wit, Hananiah, Mishael, Azariah, with others, as we shall see hereafter. Though these were and had long time been made as signs and wonders unto the rest, 
Isai: 8. 18.  and the off-scowring of all other, like as those Prophets were whose doctrine they obeyed.  
As for Idolatry; It is most evident, 
All open Idolatry and the monuments thereof taken away.  that they had none openly in all josiahs' days after the reformation; nor so much as the prints suffered to remain, nor any thing that might revive it, as we saw, but only that they had not repent of that which had been before. 
2 Chron▪ 34. 33.   
And for peace; 
2 King: 23. 1, 2, 3. 25.  It seemeth to be manifest; That josiah had peace with all about him: for although he was slain in war by Pharaoh Necho King of Egypt, it was his own seeking, 
I●siah had peace with all about him.  and a just punishment for attempting it, and not consulting with the Lord, nor harkening to the words of Necho, 
2 Chron: 35. 20, 21, 22.  which were from the mouth of God. For the King of Egypt sent messengers unto him, to tell him that he came not against him, but against the house of his enemy, which was the King of Assyria, and therefore he would not in any case have fought with him. If the Assyrian had been josiahs' enemy, it is not like that josiah would have hindered the King of Egypt from fight against him.  
And finally for their security through their Prince and princely progeny, 
judah's security then in regard of their Prince and princely progeny.  if ever Nation could glory therein, it was surely they, having, as was showed, as worthy a King as ever was, by the Lords own record: whom they therefore accounted the breath of their nostrils, and such a goodly tree as under whose shadow they were safe in the midst of the Heathen, 
2 King: 23. 25.  as they mourn after in the Lamentations. 
Lament. 4. 20.  This their good King had also sundry sons and sons sons, 
2 King: 23. 24.  as may appear in the history alleged before.  
As for God's tender love and care showed for us in our continual preservations, 
Miraculous preservation.  and in all our former deliverances, the abuse of them cannot but increase the wrath against us, considering our grievous unthankfulness. Besides that they had also then as just cause to boast hereof, as we have now or much more, both in that continual preservation of their Land, through a fear cast on their enemies, that none durst invade them, so long as they obeyed the Lord in any good sort, (of which we spoke) and by their great deliverances, as that in the days of Ezechiah, and others mentioned.  
Whereas this may be yet further imagined, 
The Gospel contemned can be no freedom from a temporal scourge.  for our vain securing ourselves, that we live in the days of the Gospel, wherein the judgements of God are more spiritual, and therefore having received so many strange deliverances, it is more like that he intends to punish us more spiritually; which is indeed the heaviest judgement of all other. We answer; That true it is; That we may as yet certainly expect an increase of the spiritual judgement of blindness of mind and hardness of heart, to fill up the measure of our iniquities, and to make the condemnation of all the reprobate and our plagues the more just thereby; yet these things following thought of and well weighed, with the former, may cause us to dread some temporal plague, and that heavier than all which have gone before. 
Witness temporal judgements on sundry Churches and Nations▪  As first the outward and temporal judgements which God hath been wont to bring for the contempt of the Gospel; like as in the last final destruction and scattering of this Nation of the jews over the face of the earth after the preaching of Christ and his Apostles: and sundry other, where the Gospel hath come, as the judgements accomplished in removing those seven golden Candlesticks of Asia, 
Apoc: 2. 5, 10, 12, 13 & 2. 10, 16.  and in many other famous Churches, with the afflictions upon them; which must needs be very grievous in all reason, before the Gospel could be utterly taken away. And secondly, 
2. Our nearness to such scourges, besides what we have felt.  if we call to mind, how many forewarnings we have had of such a sharp scourge; and withal how often it hath been so near to our backs.  
Thirdly, that we have had (as I take it) all the forerunners of the greatest temporal calamity, 
3. That we have had all the forerunners of it.  which is the very sword itself. That we have felt both dearths and pestilences, and also heard the cries of the poor for merciless oppressors, ravening and devouring almost in every part of our Land. Besides the taking from us so many of the Royal issue, and principally Him, upon whom all the eyes of our Land were bend, for continuance of our shelter, yea of our life and all our blessings: to cause all the godly to droop in fearing continually some greater judgement, and giving all the enemies such cause to lift up their heads afresh, as now expecting their day again.  
Fourthly, the implacable malice of our bloody enemies against us, 
4. The implacable malice of enemies, with all the subtleties of hell.  either to destroy us utterly, or to bring our Nation by strong hand under that Babylonish yoke again; which cruel rage of theirs doth threaten such a plague every hour, but that the Lord in mercy stayeth it.  
This, 
5. We cannot be more secured that our land is as yet purged of the Idolatry and blood of his servants, than jerusalem in josiahs' days.  five, may terrify us all, so oft as we think of it; for that as I take it (under submission to better judgements) we cannot be any more assured, that our Land is as yet purged more of the abominable Idolatry committed in former times, and of the blood of God's servants, the faithful Martyrs of jesus Christ in the days of Queen Marie, with innumerable more abominations committed both before and since, and increased also to this day to anger the Lord, than jerusalem was in the days of josiah. 
2 King: 21. 15, 16.  If God remembered against judah all the Idolatry, bloodshed, and other like abominations of former days, and in the day of his visitation visited them for all, what can we look for, or how can we secure ourselves?  
And yet above all these, 
God purposing to remain with us, must needs deal as a kind father to bring us to obedience.  That if the Lord do love us, and purpose to continue his religion and presence with us, (as we have great cause of hope that he doth) than he will deal with us as kind and wise fathers are wont to do with their disobedient children, he will double and treble his fatherly strokes upon us, until he amends us and makes us stoop to him. He hath already corrected us very sharply, with all his other rods, over and over, and continually one or other upon our backs, and most thick of late time; whence we must needs expect a more sharp scourge to awaken and amend us than any of the former, or than all of them together. And what can that be, we take not upon us to divine. But let every one bethink himself, and look into the book of God, and he will easily see by the course of God's former proceedings, what cause we have to fear: especially, if the same abominations be found amongst us, or rather greater than these, for which the Lord threatened, and brought this woeful judgement: for if he spared not the natural branches then, 
Rome 1● 21.  neither will he spare us now, 
1 Cor: 10. 11.  being but wild Olives, and having so far greater light than they, 
This our lesson now.  and other means to reclaim us. And therefore this is our lesson in this our day, and left to admonish us now, as it was given first for them.  
For other prerogatives; 
Other prerogatives more increaseth the wrath; as the Gospel for our denying the power of it.  If any can be found wherein we do excel them, they will but rather serve to increase and hasten our judgement. As the Gospel, for example, offering more grace and power of obedience, must needs more kindle the Lords wrath. Because so many of us making profession of it, 
Tit. 1. 16.  do yet deny the power thereof, 
2 Sam: 12. 14.  so far as that we make the very enemies to blaspheme, and do moreover proceed not only to hate, 
Isai: 52. 5. & 59 15.  but also to scorn all who labour to bring forth the fruit of it by a holy conversation. 
Ier: 15. 10. & 20. 7, 8.  For as it is with the most gracious and munificent Princes, 
As the grace of a Prince abused.  that they will show most severity to such of their Subjects, whom no patience nor benefits can win, but that they rather wax more rebellious by the mercy and bounty of their Prince: so we must know certainly, 
Rome 2. 24.  that it is with the Lord, that his mercies so abused, must needs provoke him to the heaviest indignation: which if it be but the removing of our candlestick, 
The removing of our Candlestick the heaviest judgement.  how dreadful it is; yea, whether it be not far worse than any bodily plague, let all the wisehearted judge.  
Thus much likewise for this point: 
Conclusion.  That no favour or privileges can give any security to a sinful people, professing God's religion, if they begin to cast off his yoke, and to wax worse and worse, to make his name to be blasphemed; but the more their privileges are, the greater is their sin, and the more grievous their punishments shall be. And secondly, what causes we have hereupon to give ourselves more instantly to watching and prayer, for the innumerable mercies and privileges bestowed upon our Land on the one side; and the increase of our sins, with the tokens of God's vengeance, and our deep security on the other side. Lest our plagues do prove greater than the plagues of all other people, 
Ma●: 11. 21, 22, 23.  as much as we seem to have been lifted up above most, if not all others, in blessings, in this last and most sinful age of the world, if all our blessings temporal and spiritual be compared together and considered aright. Oh Lord, at length open our eyes, and then we shall so clearly see our estate, that it will not be any more needful to cry unto us to awake, to watch and to pray.   

CHAP. VII.  
The marking of the godly: that is, How Gods own people are marked in the midst of the greatest confusions, before the destructions come, and what caus●s every one hath to watch and to pray, that he may be so marked.  Vers. 4. And set it mark on the foreheads of all that mourn. 
IN this Commission to the marking Angel to set a mark on the foreheads of all that mourn. 
The Lord hath ever a special care of his in the greatest confusions.  The Lord giving such a charge to his holy Angel thus carefully to preserve his chosen from this destruction; to go thorough the City, and set a mark upon every one of them, to overpasse none: and also the destroying Angels to follow after the marking Angel, so as they hurt none, till all the faithful be marked; he would have all to know thus much: That he never casts off the care of his people, no, not then when all things seem most confused in the earth. And secondly, when they are so mingled amongst the wicked, as that they can hardly be known amongst themselves, much less to the eyes of the world, that yet he still tendereth them, and watcheth over them continually. Thirdly, that he will at length make his fatherly care and watchful providence known unto them, and that by some gracious and wonderful deliverance, even in this world, if it be so best for them and for his glory. And lastly, that they evermore must be surely marked before the destruction come. The Lord hath been very careful to set down this point also most clearly, in every of those great destructions, which are recorded in Scriptures, for examples and warnings to all posterity: That hereby his own faithful servants may receive comfort against the greatest afflictions that can come upon the world.  
As first in that terrible▪ 
1. At the stood.  overflowing in the general destruction of the old world. The waters came not until Noah had first prepared and finished the Ark, 
G●n: 11. 16.  and also God himself had shut up both him and his in the same; so locking and sealing up the doors with his own hand, as that all the waters, rage they never so horribly, and hoist him up above the highest mountains, yet cannot hurt him. And why dealeth the Lord thus carefully with Noah? Thee (saith he) have I seen righteous before me in this generation: that is, I have seen they heart sincere, and thy purpose and endeavour ever to please me; not following the course of the times, but crying out of the iniquity thereof, 
Hebr: 11. 7.  believing my threatenings, and preparing the Ark according to my commandment, to save thyself and family from the vengeance to come.  
Secondly, 
2. At Sodoms' destruction.  in that dreadful overthrow of Sodom and Gomorrha, before the fire and brimstone came upon those filthy Cities, 
Gen: 19 16.  Lot must not only be marked, but also gotten forth safe from the destruction. The Angels have such a charge of him, 
17. 22.  as that they get him by the hand, pull and hale him for haste, being far more careful for him, than he is for himself, and they never leave him, till they have safe conducted him out, and then bid him high for his life, get him into Zoar. They tell him plainly, that the Lords care was so great for him, that they can do nothing in this destruction, their hands were tied, until he be there safe out of all the danger. The reason of it also is carefully set down by the Lord himself, 
2 Pet: 2. 7, 8.  why he accounted him worthy to escape; for that he was a just and righteous man, grieved with the unclean conversation of the wicked, his righteous soul was vexed from day to day with all their abominable deeds.  
Thirdly, 
3. Before this destruction.  before this destruction the Lord foretold to jeremy particularly, That he would give him his life for a prey, 
jeremy & sundry of those who favoured him.  in all places wheresoever he came, because of his faithfulness in sticking to his word and commandment, and for his warning the people. And so indeed it came to pass, 
Ier: 40. 2, 3, 4.  that the Lord did not only preserve him with sundry others fearing his name; but gave him also special favour, in the eyes of the enemies, who led them captives. So as Nabuchadnezzar himself gives charge to Nebuzaradan his chief steward, to look well to jeremy, to do him no harm, but to do for him as himself would; whether to go home with them into Babylon, and there to receive kindness, or to tarry still in the land of judah with the people, which should be left there behind. And this mercy did the Lord show not only unto jeremy, but unto others also that had been kind unto his Prophet: 
as Ebedmelech.  As to Ebedmelech the Ethiopian, who had spoken for jeremy to the King of judah, to get him out of the dungeon: 
Ier: 38. 8. to 13.  to whom also the Lord gave his life for a prey, because he put his trust in the lord 
Ier: 39 16, 17, 18. Gedaliah.  And Gedaliah▪ whose father Ahikam had formerly delivered jeremy out of danger, and from the rage that was against him, 
Ier: 39 24. & 48. 5. & 26. 24.  he is made Governor of them that remained in the Land, howsoever he was treacherously slain not long after. 
Baruch.  So to Baruch in like manner, who was jeremy's Scribe, 
jerem. 45. 5.  and had stuck so close to him in all his troubles; God promiseth to give him also his life for a prey in all places wheresoever he came. We have likewise the ensamples of Daniel, and of his three companions, 
Daniel and his companions.  called the three children; unto whom, besides their preservation from the common destruction in the first Captivity of Babylon, 
Dan: 1. 3, 4. 6. 7. ●. 5, 6, 9 13, 15, 17.  the Lord granted that extraordinary favour, both to be brought up by the King of Babylon himself, and by his special appointment, in all excellent learning, and so far to surpass all others, as to be most meet for their singular knowledge and understanding, to stand with high favour in the presence of that mighty Monarch, though otherwise a cruel oppressor of the Church of God, who had carried them away captive. 
Dan: 3 27.  He gave unto them moreover divine testimonies of his fatherly care and protection, in the presence of all his enemies, in those miraculous deliverances out of the fiery furnace, 
Dan: 1. 8.  and from the Lion's den, because they did cleave so fast unto the Lord, that they would not suffer themselves to be polluted with the least part or show of the Idolatry of the Heathen. 
6. 22.  The like favour for preservation he granted to Ezechiel, 
So to Ezekiel & sundry others.  and sundry others.  
And to omit all other examples; 
The Christians before the last destruction of jerusalem.  At the last and final desolation of this City and Nation by the Romans; Histories do report that presently before the taking of jerusalem, a voice was heard among the Christians, Go forth to Pella, Go forth to Pella, which so soon as ever the Christians had done, and that they were safe there, the City was sacked, and all that desolation fully accomplished, as was declared before.  
God thus providing to set them safe before the destroyers came. Whereby we may see evidently both by the testimonies and charge of the Lord himself, and the continual examples, that the faithful servants of God, cleaving firmly unto him, in the backsliding of the rest, have the only immunity and privilege, above all others, to be preserved at such times, so far as shall be any way good for them; and shall be withal, for the Lords own glory, and the salvation of his people.  
To confirm us yet further in the assurance hereof, 
For assurance hereof we have the Lords promise & direction.  and to stir up our hearts, so to walk with our God, before that time do come, we have the Lords most gracious direction and promise made to the Prophet Esay and to the godly of his time, 
Isai: 8. 11, 12, 13.  teaching them how they should carry themselves in such outrage of iniquity, and in such signs of the approaching of his vengeance. he hath caused it to be written for a most comfortable precedent to all succeeding ages, and for a sure preservative against all fear of every such danger. 
How to behave ourselves in such times as that we may be sure to have the Lord a Sanctuary to us in all places.  It is therefore carefully to be marked of all his servants. The Prophet saith, That the Lord spoke unto him in taking him by the hand, as it were encouraging and strengthening him and thus he taught him. That they should not walk in the way of that people, nor have a confederacy with them, nor fear their fear, no, nor yet be afraid of them: that is; He would be a place of refuge and comfort unto them against all terrors, 
I●zech: 11. 14. 16.  as the Sanctuary was. And by the Prophet Ezekiel he adds, That he would be thus unto them, in all the places wheresoever they should come.  
Lastly besides this gracious promise we are to observe, 
Observe how the godly are excepted in the greatest denunciation of vengeance.  how in the most terrible denunciation of vengeance against this people, that God would not spare them, for the greatness of their iniquity, no, though Noah, job, and Daniel were amongst them, yet always this exception is added and carefully recorded by the Spirit of God, 
Ezek: 24. 14. 16. 18, 20.  That they, to wit, Noah, job, and Daniel, being amongst them, Should yet deliver their own souls by their righteousness. And again, They only shall be delivered themselves, but the land shall be waist: So the point is most clear from the Lords own warrant.  
Let us now consider the reasons of it to strengthen us yet further against the time of temptation. A principal cause hereof is, The Lords most fatherly and tender love towards these. That howsoever they are unto the world men most odious and monstrous, 
Isa: 8. 18.  for that they will not run with the rest to the same excess, 
1 Pet. 4. 4.  as the Apostle Peter speaks, and because they by their holy profession and carriage condemn the world as Noah did in his age, by his preaching and living and making of the Ark, yet are they unto the Lord as dear as the apple of his own eye. 
Zach. 2. 8.  That he cannot possibly forget them, wheresoever they be dispersed and howsoever. No, though it were possible for the mother to be●so unnatural as to forget the child of her womb, 
Isay. 44. 14, 15, 16.  yet he cannot forget these. They are graven on the palms of his hands and are ever in his sight. His mercy is about them in the greatest distresses, as a wall of fire to fence them and to consume all contrary violence, so far as he seeth best. And as chariots of fire to carry them safe out of all such dangers, 
Isa: 43. 1. 3.  yea, to save and deliver them in the midst of the fire and in the midst of the water. And therefore when the day of the Lords vengeance cometh, those who formerly thought on his name, and spoke to keep others from the wickedness of the times, are taught to comfort themselves herein, because they are written in the book of his remembrances, 
Mal: 3. 16, 17, 18.  as Malachi speaketh. They are indeed the Lords true flock: & then will he declare it openly; sparing & tendering them as a father doth his own son in whom he is delighted; that men may oftentimes plainly discern between the righteous and between the wicked, between him that serveth God, and him that serveth him not, as we saw in all the former destructions. And finally for their sakes It is why he spares a sinful nation so long. But if they be once forth, the rest can look for nothing but fearful execution of vengeance, for than he bids, Smite and spare none as followeth. 
job: 22. 30.   
But here It will be said, If this be so; How cometh it to pass, 
Objection.  that many of the godly do so oft feel the smart of such calamities as well as the rest. 
The godly oft feel the smart of such calamities aswell as the rest.  As it is very clear. That many of the dear servants of God, were carried away in this and the former captivity as well as others: even many of those who were marked; as we heard before. That the Prophet himself was carried away in the former captivity, as also Daniel and his companions, with many other, and so were partakers of the common miseries of the captivity with the rest. It is likewise very probable that sundry of them died by the sword of the enemy, and some by other calamities. And on the other side It is certain, that many of the wicked escaped amongst the godly. It may be therefore demanded, what this marking did then stand the godly instead or what they were better for it.  
To this it may be answered, 
Answ:  First, That this is very true, 
Why the Lord oft lets his, feel the smart with the rest.  that many of the godly do often feel the smart of such general judgements. And that most justly for sundry causes, for which God threateneth, his wont to correct his dearest servants. As either for their former security, 
Apoc, 1, 2. 4, 5. 15, 16, 20▪ & 3. 19  or else for seeking their peace carnally, by fashioning themselves unto the evil times, as the greatest part is wont to do ever, so far as possibly they may, not falling utterly from God. Or for that they have not mourned for the abominations of the rest. Or in that they have not been so instant with the Lord, for pacifying his wrath and turning away the judgement as they ought. Or for neglecting their duties of Magistracy, ministry, government in their families; or at least of admonition, exhortation, or example for saving the rest, and staying the course of sin. Or finally for that they have not been so faithful in all things, in their places & callings as they should: or for some other their scandalous sins, or sins against conscience, whereby they have provoked the Lord against them: for he useth to correct such, and other sins like to these in his own servants, by heavy and sharp temporal scourges, and sometimes by death itself. Thus he shewred his displeasure against good josiah for thrusting himself into battle without warrant. 
2 Chro, 35. 21, 22.  And against Moses for not sanctifying the Lord at the waters of strife. 
Num: 20. 12. 1 Cor: 11. 30.  Among the Corinthians also for their unreverent receiving the Lords supper. And thus may he suffer his own dearest servants, to endure the common calamities with the rest at such times, either for a just correction of their former sins, as hath been showed; or only for the trial of their faith and constancy, or for an exercise of their faith and repentance, and to make them more fervent in prayer, or to further their sanctification to conform them more & more to Christ; or it may be to increase the vengeance against the enemies through their cruelty against them, 
Apoc: 3. 14.  or some other like cause, as we shall see more after.  
Yet nevertheless, 
What the marking profits Gods servants suffering with the rest.  The marking teacheth us thus much, That though such go into Captivity, yet there the Lord will be with them, his holy hand will there be over them as a buckler; There he will so protect them, that he will turn all the evils that come unto them, 
Isay, 4●, 12, 3. 41. 8. 9▪ 10.  still to do them good. He will thereby further their salvation and increase their glory in the heavens. 
Rome, 8. 28.  And when they are killed all the day long, and accounted as sheep for the slaughter; yet in all that which they endure, they are more than conquerors, through him who hath loved them. 
Rome, 8. 36, 37.  He chastiseth them thereby to make them to walk more holily and more humbly in his presence; and so teacheth them more sound obedience by the things which they suffer, than ever they learned in all their lives before, that they shall in time acknowledge, that to have been the best school that ever they came into. 
Heb, 5 8.  By this fire he fineth them from much of the dross of their sins and corruptions, and specially of their unbelief, to make them to come forth more pure, than the gold. For First, he at such times taking from them the means and stays, that they were wont to lean upon in their prosperity, maketh them to see their carnal and vain confidence, upon what propts they formerly relied and what unbelief is in their hearts. And then raising up for them such means as they never knew (as he did for his people Israel in the wilderness and in other their distresses) he teacheth them to look up higher then to earthly means; even to his own heavenly hand to depend upon him for all, and to give him all the glory, making him their only stay and comfort. At such times & in the very greatest extremities; he hath ever been wont to reveal himself far more familiarly to his, in the gracious works of his fatherly providence and extraordinary favours, than ever in former time, and that even outwardly in things belonging to the necessity & comforts of this life. But above all for the inward comforts of his Spirit, supporting and cheering up the hearts of all his elect, they ordinarily find them more true and heavenly joy with certain assurance of God's favour and love in Christ, then ever they felt before. And hereby doth he most fully manifest to the very enemies their faith in his promises, their patience, hope, obedience, love to his Majesty, and what they are ready to suffer for his name. Hereby he is wont also to kindle in his people a greater fervency in prayer, smiting them to the end to prepare their hearts thereby, that he may incline his ear unto their cries. 
Psal. 10. 1●.  To make them able in all things to give thanks and to rejoice in their most grievous afflictions; 
Psal. 107. ●, 6. 11, 12, 13. 17, 18. 19  and so to be able to sing with a holy melody, when the fetters are about their feet. 
1 Thes: 5. 16. 17, 18.  He wanes them from the earth and makes them long after the heavens, to be ever in his presence, 
Acts, 16 24. 25. & 26. 19  where all tears being wiped▪ away is fullness of joy for ever more.  
He then also useth these his poor servants, as a special means of the conversion & saving of the rest of his elect and in these to reserve a holy seed by which to renew and in large his Church again. 
Esai. 6. end.   
And which is well worthy our careful observation: 
God hereby works grace in some who could never be moved by other means.  Some, who could never attain to any grace at all, under the best means, in the days of their prosperity, but did run riot, as the prodigal son, being most rebellious against the Lord and his word: yet when he hath brought them into the fetters and chains of afflictions, then have they set themselves to seek him; and then the word which before they despised, hath begun to work in them to life.  
A notable precedent of his mercy herein he hath caused to be registered in his Book, 
2 Chro: 33. 1. 2. 3.  for all posterity, even in Manasseh, who though he had so good a father, as that worthy Ezechiah, and was so virtuously brought up; yea, and had seen his father's reformation, yet (as the Holy Ghost saith) he went back and builded up that iniquity which his father had destroyed. 
ver, 20. 11. 12.  He never had grace to bethink himself, nor to hearken to the word of the Lord, until he brought upon him the Captains of the host of the King of Asshur, who put him in fetters, bound him in chains, and carried him to Babel. But when he was in tribulation, he began to seek unto the Lord his God, and humbled himself greatly before the God of his fathers, and so God was entreated of him, heard his prayer, and brought him again into jerusalem into his Kingdom. Then (saith the Holy Ghost) Manasseh knew that the Lord was God: and then he destroyed all the Idolatry and abominations, which he had been the cause of, and restored that religion, which he had before defaced. And to shut up all: By these the Lord doth exceedingly advance his own glory in the midst of his enemies; as here he did by Daniel and his companions, and makes himself and his truth evidently known by their constancy, and leaves the wicked enemies the more without excuse.  
As for those whom he takes away by death in such times, 
The state of the godly, whom God takes away at such times.  their death is unto them but as the gate of life. It is a final deliverance from all their sins, and from all fear of every kind of enemy and misery. It is unto them a more speedy entrance into the full possession of their father's joy, and of their glorious inheritance, than otherwise nature would have afforded them. And thus much for the godly which go into Captivity, or fall by the sword, or endure any calamity with the rest; what the marking availeth them; how happy their estate is, whatsoever come to pass.  
But on the other side; 
State of the wicked in such calamities.  for the wicked, who in such general calamities escape the sword, or the like cruel death, it is clean contrary with them: For the Lord's anger & revenging hand ever followeth them, 
Am●s 9 4.  whithersoever they go, until they be destroyed from off the face of the earth. All these miseries are but the beginnings of the pouring out of the viols of God's wrath upon them, to the increase of their torment, and their fearful expectation of further vengeance. Their calamities which they endure, are nothing else but preparatives and forerunners of the damnation of hell.  
Hereby they also become more senseless and impenitent; they wax more hardened and enraged to murmur and blaspheme against the Lord. And ordinarily they are always chased in their own consciences, as Cain; having a sound of fear in their ears; the worm beginning to gnaw, and their sin to sting them to the very hearts; and consequently to become runagates to the grave, and to eternal confusion. Or let the best be supposed, that ever can befall any of them; they are but in a lethargy or sleepy sickness, without sense, until the vengeance of God light wholly upon them, to send them to the place of their destruction, where they shall never find any rest after. But for their wretched estate, we shall see it further in another place. And thus we may behold the estate of all both good and bad in such general calamities. 
Conclusion.  Now who is there that believes the word of the Lord, whom the due consideration of this one point alone, must not needs drive to watching and prayer; and to cause him to seek to be prepared aforehand in these days of our peace, that he may be thus undoubtedly marked, and under this protection: yea, that he may be thus hid in the evil day, and find all the comforts belonging to the godly; and that he may be sure to escape those certain and dreadful miseries of the wicked, what judgements soever it shall please him to exercise us withal: 
Prov. 22. 3.  for A wise man (as Solomon saith) forseeth the plague and hideth himself; but a fool goeth on still, and is punished.  
This therefore may serve as a first cause to enforce us all to betake ourselves more instantly to watching and prayer, than ever we have done, if we would be so marked, as to find the Lord to be a Sanctuary, and a hiding place unto us in the evil day; how soon soever he shall bring it upon us for all our sins and provocations; and in the mean time, to get boldness thereby, and peace of conscience, against all assaults whatsoever. And more also, unless we will strip ourselves wilfully of his most gracious providence and protection, and desperately expose ourselves and all ours, to all kind of misery and unhappiness, both in this life present, and that which is to come.  
If any shall demand further, 
What the mark was wherewith the godly were marked.  what this mark was: we must remember; That this Vision was given according to the capacity of man, to show this unto the Prophet, that he might make it known to all sorts, what care the Lord hath for his faithful ones in the greatest confusions, and when they seem to be utterly neglected and forgotten; and to this end he hath caused it to be written for us. This moreover seemeth evidently to be an allusion to the custom of men, who use to set a mark on such things as they have a special care to preserve heedfully. Or rather an alluding to the marking of the houses of his own people in Egypt, with the blood of the Lamb, 
Exo. 12. 22, 23.  that the destroying Angel might not touch any of them, when he destroyed the Egyptians. Or else at least to the marking of Rahabs' house in the City of jericho, 
josh. 2. 18.  before the destruction came, for the saving herself and hers.  
But if it be demanded, 
Quest.  whether they had not indeed some special mark of difference to be discerned from the rest: we may answer truly; That there is no question, 
They were marked both inwardly and outwardly.  but they were marked indeed both inwardly and outwardly: Inwardly, by the blood of Christ sprinkling them, and by the Spirit sanctifying them, making them to cry, Abba oh Father: Outwardly, by a bold and constant outward profession of the truth of God in word and deed; and more specially by mourning and crying out, for all the abominations, which were practised daily to anger the Lord, as followeth after. But this is not that marking here spoken of, much less is it any marking with any outward mark or sign, as some do vainly and very fond conceit; but only to make them sure, that they might be preserved from the destroyer. The words signifying nothing else, 
What the words signify.  but mark them with a mark, or sign them with a sign. That is, mark them surely and carefully, 
Ezech: 9 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doubling the word, according to the manner of the Hebrew phrase. And thus much also shortly for answering those doubts. Now to our next cause, which every soul hath, to watch and to pray.   

CHAP. VIII.  
The property of the godly living amongst the wicked, in a sinful age, is; To sigh and cry for the abominations and tokens of God's anger. So what cause all God's servants have to watch and pray for the fewness of such, and to labour to be of that little number.  
TO proceed to a sixth cause, which yet more nearly concerns each of us, & calls on us all to watchfulness and prayer. We are all, who desire to find true assurance and comfort, to consider, who and what ones these servants of God are, which are thus marked. They are described in these words, 
Who are they that are marked: viz. the mourners.  which sigh and cry for all the abominations.] They were those who were so far off from framing themselves to the wickedness of that evil time, as that they contrarily abhorred, with a vehement indignation, all those sins, whereby God's anger was so kindled, and their destruction hastened so fast: Insomuch as that thereby they did not only mourn in themselves in secret, but being enforced with a zeal of God's glory, and indignation against all the abominations, cried out against them, according to their places and callings, and sighed in secret for mercy and redress.  
Here we must observe, 
The condition of God's children living amongst the wicked, to mourn & cry for all the abominations.  The Lord setting before our eyes the condition of the true children of God living in evil times, and amongst a people void of the sense of sin, and of the fear of God's judgements; That their manner is not to approve of the wicked ways of the ungodly, much less to sooth and flatter them in their evil courses, nor to give over themselves to any jollity or carnal delights, as others do; but they use to have continually much heaviness in themselves, sighing for the grievous sins which are committed. An example hereof the Lord hath set forth to all posterity in holy Lot, 
As Lot.  who living amongst the filthy Sodomites, was thus grieved with their ungodly conversation; for so saith the holy Apostle Peter, 
2 Pet: 2. 7.  That he being righteous and dwelling among them, in hearing and seeing vexed his righteous soul from day to day, with their unrighteous deeds. He was so disquieted with their beastly manners, provoking the Lords most holy eyes, that his whole life, for the time that he dwelled amongst them, was but weariness and a continual mourning. This holy man, the Lord would have set forth as an example to all succeeding ages, to show the condition of all his true and faithful servants, living amongst wicked and ungodly men. To him we may adjoin that faithful Prophet jeremy, 
jeremy.  who though he lived in a far better time and place, both in the bosom of the Church, and in the days of that holy King josiah; yea, & in that worthy reformation for many years together, (for he began to preach unto them in the thirteenth year of josiah, and so continued until this Captivity was brought upon them) yet he likewise is vexed continually, even from the beginning of his prophesying. This was a daily corosive to his soul, to see the people so backward in embracing the truth, so senseless and impenitent in their sins, in such evident tokens of God's vengeance rushing upon them, so prone to the former Idolatry, wherein they had lived, and to all other abominations, to anger the Lord, notwithstanding the example of their most worthy Prince, and all the means used to reclaim them. This made his very soul to faint within him, and his heart to tremble, that no admonitions of his, nor of other the holy Prophets, could do them any good, although they daily discovered their iniquities, and so proclaimed this desolation. That beholding this and seeing that now, there was no more hope, but that their plagues must needs break in violently upon them, he wisheth his head full of water, 
Ier: 9 1, 2, 3.  and his eyes a fountain of tears, that he might weep for them day and night, and for all the miseries that were to come upon them. And moreover desireth that he had (if it were) but a poor cottage of a wayfaring man in the desolate wilderness, to live all alone, and never to hear of their sins, nor to see their wicked conversations any more.  
More than this, we may also observe, how carefully this is recorded in the Book of God. That diverse of his most faithful servants, hearing of some heinous sins committed, to his dishonour and provocation, and considering the judgements due thereunto, or foreseeing by evident signs some present calamity hasting upon them for the same, have been strangely humbled thereupon: yea, how they have wept, prayed, fasted, lain down on the ground, and could not be comforted. Besides Moses, 
Moses.  who was ever thus humbled upon the new provocations of the people, and with him Samuel, David, and others; see Ezra 
Ezra.  his behaviour, how he rend his clothes, 
Ezra 9 1 & 10. 6.  plucked off the hair of his head and of his beard, sat astonished, got privately into his chamber, fasted, neither eating bread nor drinking water, mourning, because of the transgressions of them of the Captivity, and fearing some new wrath to come upon them. This caused him to be cast down in himself, 
& 9 2.  when he heard of the strange women, which Gods people had married in the Captivity, 
& 10. 9  contrary to his law; how they had mingled themselves with the profane Heathen, which were given to all abominations, whereby their children began to prove heathenish also; and because the Princes and Rulers had been chief in this trespass. And not only he himself, but the people likewise, sat trembling for those and other sins, and for a grievous rain, which God had sent upon them at that time, as an evident token of his displeasure.  
So holy King josiah, when he heard the words of the Book of the Law, 
josiah.  which was found, 
2 King: 22. 11.  laying to heart the threatenings in it, and considering thereupon the wrath kindled against them, for their own sins, and for the sins of their fathers, 
v●rs. 19 13.  he mourning thus humbled himself, rend his clothes, his heart did melt, his eyes poured out tears. He sends strait way to inquire, where he could have any answer, even of Huldah, because he knew that she was a Prophetess of the Lord: with which fact of his, declaring his unfeigned humiliation, the Lord was so pleased, that he sends him this message; That his eyes should not see the vengeance, 
2 King 22. 19, 20.  which he would bring on that place. He should first be taken away in peace, before those plagues came.  
Our Saviour also himself, foreseeing the last desolation of this City, 
Our Saviour.  and yet beholding the people so senseless in the midst of the imminent danger, when his preaching will do them no more good, he stands and weeps over them thus lamenting: 
〈◊〉 19 41, 42, 43.  Oh, if thou hadst known, at least in this thy day, those things that belong unto thy peace! But now are they hid from thine eyes; for the days shall come upon thee, that thy enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall make thee even with the ground, and thy children which are in thee, and they shall not leave in thee a stone upon a stone, which shall not be cast down, because thou knowest not the time of thy visitation. And for continual mourning for this, 
Paul.  the holy servant of God, Paul, 
Rome▪ 9 3.  calls Christ to witness to his soul, that he had a continual heaviness and sorrow in his heart, for his stiffnecked and unbelieving Countrymen, the jews. And that he could have wished himself separate from Christ, so that they might not have been cast off, from being any more a nation, or the people of the Lord.  
Finally, the two Prophets in the Revelation, representing all the true and faithful Preachers of the Gospel in the last age (even these days wherein we live) are set out unto us clothed in sackcloth, 
The two Prophets in the days of Antichrist.  after the manner of mourners, 
Apoc. 11. 3.  bewailing the strange delusions of the people of God, by the abominations of Antichrist, in so clear a light of the Gospel of Christ, shining again so gloriously.  
And thus have we seen plainly, this property of God's people, how they use to sigh and mourn for all the iniquities of the times wherein they live.  
Now to ascend to the next degree of the grief of the godly for the wickedness of the times, the Prophet saith, That they sigh and cry; not only that they sigh, but sigh and cry for all the abominations.  
Wherein the Holy Ghost would have all to take notice, 
The godly want not only to sigh, but to cry out for the abominations of the wicked according to their calling.  that the godly at such times, have been so far off from bearing with the wicked, or flattering them in their sins; as that from mourning, they have come, in a zeal of God's glory, and in an holy indignation against sin, to cry out openly against the grievous corruptions and transgressions; and have showed thereby their detestation, so far as their calling would any way suffer them; especially, when the provocations have been heinous to anger the Lord. To omit the boldness of the young Prophet sent to jeroboam, and of Eliah to Ahab in the case of open Idolatry: this was the continual course of these three worthy Prophets, 
as Esay.  Esay, jeremy, Ezechiel, and so of the rest that lived before the Captivity. Thus God bids Esay to lift up his voice as a trumpet, 
jeremy.  to tell his people of their transgressions. 
Ezekiel.  And this was jeremy's usual tenor, 
Esa. 58. 1.  for which all his hatred and troubles came upon him, with earnest contention to cry out against the fearful sins of his time. These God hath left as precedents to all his faithful messengers to the end of the world, to declare how they ought to carry themselves in such evil times, according to their places and callings. 
john Baptist.  So john Baptist cries out against the hypocrites: 
Matth. 3. 7.  O generation of vipers, who hath forewarned you to fly from the vengeance to come. Our Saviour also among the Scribes and Pharisees, 
Our Saviour.  being hypocrites, thunders out nothing, 
Matth. 23.  but woe, woe. This in like manner was the principal occasion of all the malice against him; 
Mat. 21. 45, 46.  for that he testified in every place, 
joh. 7. 7.  that their deeds were evil; and also for denouncing Gods judgements to come upon them.  
And to omit all other: 
Lot a private man.  That righteous Lot in Sodom, 
Gen. 19 6, 7.  though a private man, yet cries unto them for that shameful outrage, I pray you, my brethren, deal not so wickedly. In a word, this hath been the continual behaviour of the Martyrs and Confessors of God's truth, 
The Martyrs & Confessors.  (as all Histories do witness) thus to cry against the sins of the times, within the limits of their calling; whence ordinarily they have suffered such bitter persecutions.  
For crying also unto the Lord at such times, 
The godly have been wont also to cry to God in such times.  it hath been a most usual thing with all the faithful Prophets and other of his servants, until that he have forbidden some of them, as he did jeremy, that he should not pray to do that people any good, 
jer. 7. 16. & 11.  when as they did grow obdurate and most extremely malicious against him: 
11. & 14. 11.  and always the nearer they have seen the wrath, the more vehemently have they cried unto the Lord, as Moses and Samuel, 
Psal. 106. 23.  stepping into the breach to stay the Lords hand, 
1 Sam. 7. 8, 9, 10.  that he should not destroy his people.  
So that this point is likewise most clear. 
Reason's why the godly so sigh and cry for all the abominations.  Yet to cause it to work more effectually upon our consciences, it shall not be unnecessary, a little to ponder some of the reasons, why the godly do so sigh, and cry. As  
First, for that they, who are the Lords indeed, do specially resemble their heavenly Father, 
Hating that with God hateth.  in hating those things, which he hateth, with a vehement indignation; and what sins they cannot reform, nor restrain, those they sigh and grieve for.  
Secondly, that they can no more endure the dishonours done unto his heavenly Majesty, 
That they cannot endure the dishonours done to him.  according to that measure of grace given unto them, than the Angels which are in heaven, do according unto theirs; and therefore they being subject unto these passions of grief and sorrow, must needs in seeing and hearing vex their righteous souls continually.  
Thirdly, because they have of the very ●ame spirit of zeal that was in our Saviour, 
The spirit of zeal in them.  which was so fervent towards his father's house, 
Ioh: 2. 17.  that to see it defiled, it did after a sort eat and consume him.  
Fourthly, how can it be, but that they who are the children of God, 
Because of Satan set up in Christ's throne.  must needs be troubled to see Satan set up and worshipped in the throne of their heavenly Father; for so he is in all places where iniquity hath the upper hand. Or what child is there, except he be extremely unnatural, that is not cast down in himself, when he seeth his father angry.  
Fiftly, because not taking to heart such sins, we become guilty of them: 
For that they are otherwise guilty of the same sins.  for so Paul chargeth the Corinthians for the incestuous person, that they were therefore guilty of his sin, because they had not sorrowed for it: and saith, 
1 Cor: 5. 2.  that they afterward by their sorrow and indignation, 
2 Cor: 7. 11.  testified so many ways, upon his letter sent unto them, did show themselves free from his wickedness.  
Sixtly and lastly, which is the principal; because for the sin of one notorious offender unpunished, 
For that for one notorious sinner unpunished, all the place is in danger of God's wrath.  God's anger may be kindled against all the place where he is; and that therefore all of them are in danger of this vengeance with the rest; even every one that doth not what he can within the compass of his calling to reform it; at least by mourning for it, and crying unto the Lord for pardon & redress. This he shows plainly in sundry places of his holy word; although the contrary practice of the world, declares evidently that very few believe this point. Let us but observe two or three places, the more to convince us and rouse our souls out of this our deep security. 
Evident in the law of inquisition for murder.  As first that, of the case of inquisition for murder, when one is found murdered, if there be not the utmost endeavour, both in Ministers, Magistrates and people, 
Dew: 21 1, 2, 3, 4 etc.  to find out the murderer, and to punish him by death (according to the law against murder) the land is defiled, as is evident both by the strict manner of the inquisition, that was to be made, by all the people of Israel, and by the protestation of the Rulers in the behalf of all the people, clearing themselves from it; and also by the prayer, that they were taught to make in this form; 
vers. 8.  O Lord, be merciful unto us thy people Israel, whom thou hast redeemed, and lay no innocent blood to the charge of thy people Israel, and the blood shall be forgiven them. 
vers. 9  So (saith he) thou shalt take away the cry of innocent blood from thee; wh●n thou shalt do that which is right in the sight of the Lord. Whereby we may plainly see, that the blood of one man thus murdered, defileth the bordering land, and provoketh the Lord's displeasure against the people; if it be not carefully sought out, and all holy means used for the avenging of it, and taking away the cry thereof. Secondly, the Lord declares there evidently, 
Num: 35. 33, 3●.  that the Land cannot be cleansed, and the sin pardoned unto it, but by the blood of him that shed it; or at least, when no means is neglected, to find it out and to punish it. Thirdly, that innocent blood cries for vengeance from the earth continually, as Abel's did, until all the means be used for purging it.  
A last reason of God's severity is; 
God is more severe with his Church than any other.  because it is not with the Church of God, as with the profane Heathen; for he dwells in the midst of his Church, and therefore if any defile the Land, 
Numb: 35. 34.  where his Church is, he will either punish them severely, 
Exod: 32 33.  or utterly depart from them, as appears evidently in his threatening after the making of the Golden Calf: 
Le●●●: 10. 3.  for he will be specially sanctified in them that draw near unto him, 
Lev: 18. 24, 25, 27, 28.  in such a holy profession. 
Lev: 20 22, 23, 26.  He is very terrible in the assembly of his Saints. Now, as it is in this case of blood, so every notorious sin defileth the land, 
Every notorious sin defileth the Land to make it spew out the inhabitants, as Canaa●.  and cryeth for vengeance against all the inhabitants: the Land cannot bear it, but will endanger all, even to spew out that people in the end, if it be not purged, as their abominations did cause the Land of Canaan.  
This we may see in sundry examples, 
The sin of some few may endanger all.  how sometimes the sin of some of the people hath endangered all the rest; sometimes the sin of one city, and sometimes even the sin of one man; when it hath not been sought out and punished. As to omit that sin at the making of the golden calf, which although it was not the sin of all, yet it endangered all. 
As for the golden calf.  See the fear of the people of Israel, for the suspicion of the provocation, by the two tribes and the half in the erecting of the altar of witness, 
The fear of Israel at the erecting the Altar of witness.  which the rest of the Tribes did think that they had done for sacrifice, contrary to the commandment of the Lord. They all purposed to have gone immediately to make war against their brethren for the punishment of that sin; 
Ios: 22. 18.  yet sent messengers to know the truth of the matter before, with this message, 
v●r: 28.  That if they did rebel against the Lord that day, the morrow next he would be wrath with all the congregation of Israel. The like we may behold in the fear of the people for the villainy committed by some of the inhabitants of the City of Gibeah in abusing the Levites Concubine and the vengeance that came not only upon the City wherein it was committed, 
The vengeance on Gibea, and all the Tribes of Benjamin.  but also upon all the Tribe of Benjamin, 
judge 19 25. & 20. 13, 14.  because they delivered them not to be punished, but would seem to defend them, for as much as they were apart of their Tribe. And not upon that Tribe alone, 
On jabesh Gilead for not helping to avenge the wickedness.  which might seem justly accessary; but also upon all those who helped not to take vengeance for that wicked fact; as on all the inhabitants of jabesh Gilead, becavse they came not to the war to see God's judgements executed upon those wicked men. 
judge 21. 4.   
To come to the sins of particular men. 
The very sin of one alone may endanger all as achan's.  Did we not hear before of the vengeance on Israel in the days of joshuah for the sin of Achan? How that worthy Captain with his valiant soldiers were not able to stand before their enemies, until Achans sin was found out & punished? Yea, the Lord tells them, he will not be with them any more, 
I●sh, 7. 12.  unless they destroy the excommunicate from amongst them: which thereupon they were glad to do. And far be it from us to think the Lord to be unjust in this, or any other of his judgements, or to have diminished any part of his justice or holiness unto this day. 
Saul's in murdering the Gibeonites.  Secondly, we cannot forget that anger that was kindled against Israel and the famine that came upon them in the days of David for three years together, 
2 Sam: 21. 1, 2 3.  for the sin of Saul in killing the Gibeonites to gratify the people, 
Iosh: 3. 16. 17. 2 Sam: 21, 1. 2. 6. 14.  contrary to his fidelity: Though they were but heathens of the cursed Amorites, and had dealt deceitfully with the Israelites in making their covenant: Yet the wrath could not be appeased or the Land purged, until vengeance was taken upon his bloody house for that murder committed so long before. 
God's anger oft breaks out long after, for sins committed long before.  And therefore sith his anger may break forth so long after, even for such sins, much more for such notorious abominations as are committed daily by them, who have given themselves over to all manner of profaneness and impiety; and whereof they can have no such colour or occasion.  
This was the chief reason of the solemn inquisition, 
The cause of the inquisition at fasts for horrible offences.  which was at the public fasts in Israel, for the finding out both of notorious offenders and offences to have vengeance taken of them openly. 
1 King: 21. 9 10, 11.  Hence was the pretence of jezabel for the saving of Naboth under a show of execution of this justice against a blasphemer to pacify the Lords anger. 
One cause of reading and preaching the word at solemn fasts.  This also seems to have been one principal cause, why the word was read and preached at those their solemn fasts, that thereby the sins might be discovered and reform: 
Nehe: 8, 8.  as God bids jeremy to indite, 
Ier: 36. 2. 3.  and Baruch to write from his mouth and to declare to the people their sins, with the plagues & judgements due unto them, that they might return from their evil ways, and so pacify his wrath by crying unto him and reforming all the abominations. Thus we see this point also clear. That the sins of a people, even of a few of them not punished do anger the Lord and provoke him against the whole land, making the land unclean, neither can he be fully pacified any way, but by the punishing and taking away of those sins. Whereby it is most evident to the consciences of all men, what just cause the godly have to sigh and to tremble for all the abominations that are committed amongst them, and especially which being notoriously known do still remain unpunished.  
Now to apply this unto ourselves; 
Application.  And first for the general humiliation of us all, afterward for the comfort of those few, that are such true mourners indeed.  
First, 
For humiliation to the secure.  this may strike the hearts of all sorts, who imagining that they are the servants of the Lord, yet hearing and seeing the fearful apostasy, coldness and security of our age, even in many of the better sort; together with Atheism, Popery, and all outrageous and profane licentiousness daily increasing in the rest, are yet never troubled therewith. And much more may it astonish all such, who are so far off from the condition of these mourners, as that they can solace themselves as freely, when they hear of all excess in iniquity, and whatsoever can be devised by lewd men, to anger the Lord and to grieve his Spirit, as ever they were wont at other times. Most of all may it affright and awaken those, who use all devices to drive each thought of God's anger or any judgement with every occasion of humiliation and mourning utterly out of their hearts.  
But of all other is their estate most fearful who can make the beastly sins of others their chiefest sport. Oh you that are such, consider in your hearts! Is this the spirit of Lot, Moses, Samuel, jeremy, Ezra, of these mourners here marked? Of our Saviour or Paul? Is this the Spirit of the Lord? How deceive you your souls in a vain imagination? what will ye do in the day of the Lords wrath, if he let it come upon us? as we justly deserve: Or what have ye done to turn it from us? Know, know for certain, that this sin of yours will one day undoubtedly bring you weeping enough; you cannot tell whether even in this life, as it did to them in the Captivity; nay, even whether this same very day; when you shall do nothing but weep day and night in remembrance of this one sin; that your hearts were so hard in the days of your prosperity, that you could not mourn at all. Besides all the other miseries, that you are liable unto for all your sins, chiefly if God should give you up for them: when you shall be utterly destitute of comfort of the Lords mercy, protection and-favour; until you shall have sound bewailed all this your senseless security.  
But on the contrary; 
Application for the comfort of the mourners.  as this is given by the Lord for the comfort of all that mourn for the iniquities, because they are surely marked before the vengeance come, to be safe then: so it may serve for the sweet consolation and cheering up even of all those of every estate and degree, from the highest to the lowest, who find their hearts thus affected in hearing of and beholding the abominations, committed daily to anger the Lord, howsoever it shall please him to visit us. Give me leave therefore (if it were to digress) a little & to turn my speech to speak to your souls, and consciences, for the confirming and strengthening of all our hearts who are such. The Lord here sets before your faces the care which he hath for you. 
Comfort to Godly rulers.  You are surely sealed, whatsoever plagues he shall smite the earth withal; whether you be rulers, from the greatest to the meanest to begin with you. If your consciences bear you witness that your hearts are set to advance Gods true religion and all pretty, and by all holy means to suppress iniquity, and so to turn away the judgements threatened. And much more also if to this end, you study to procure what good you can, to the Church of Christ. If you mourn with Ezra for the grievous transgressions of the people, 
If as Ezra.  for defiling themselves with the abominations of other nations, and especially with Popery, Atheism and all irreligious licentiousness. Of if that your hearts do melt with holy josiah, 
or josiah.  for the former and present provocations, and to see how the word of the Lord is despised. If you use to lament and sigh in beholding the intolerable frowardness of men against the Lord, that they cannot be brought to submit themselves to his glorious Gospel: and in observing such a strange turning back of many of our people in their hearts, as who will needs return into Egypt and Sodom again, and so strive to provoke the Lord yet more thereby and by all other their sins. And if moreover in seeing that you cannot do that good that you would in reforming the evils, you are not only daily humbled before the Lord upon your faces privately; but do also show your grief openly in your places, as occasion is offered, as this is an evident demonstration of your unfeigned religion before the world, so it is a most strong bulwark to your own souls against all fear of the miseries, that can any way come upon us.  
Or secondly, 
Comfort to the Prophets that mourn.  If you be those that succeed in the place of the Prophets, being set to watch over, and to warn the people committed to you, thereby to turn away the plagues, which are tiying upon them, and do find in yourselves the affections of jeremy in heaviness and lamentation; when you see your pains to do so little good, that you people generally grow rather worse and worse; that you labour in vain, & spend you strength in vain, 
Isay. 49. 4.  and for nothing, as Esay complaineth; that although the bellowes be burnt, yet you melt but in vain, the wickedness is not taken away: so that you may seem to have just cause to deem them to be but reprobate silver, and such as the Lord hath weighed, as jeremy bewaileth them in his time; 
Ier: 6. 29.  this may comfort you, that you are of this number, that are marked. And if furthermore, for this cause, you find your life to be a weariness, that with Paul you have a continual sorrow in your hearts for your people, and that you could be content to endure any misery for them, to save them from the Lords wrath; this is a demonstration that the same spirit of Paul resteth upon you. And yet further also to comfort you; If you be such as are so far off from serving the time, or flattering them to whom you are sent, in crying peace, peace, That you have set yourselves in all faithfulness to discover their iniquities, and to cry out against all their sins, 
Ier: 1. 8. 17.  and that no fear can stop your mouth from doing your duties in your places; 
Isa: 58. 1.  this testimony of your consciences shall be as a strong brazen wall unto you, 
Ezech: 3. 17. & 33. 6, 7, 8.  whatsoever shall come to pass. 
Acts 20. 26, 27, 28.   
And to speak generally; 
Mica 3. 8.  If you be private Christians, as Lot and these mourners here marked, 
2 Tim: 1. 7.  and in steed of having a confederacy with the wicked in their evil ways, 
Comfort ●o private Christians, sighing for the iniquity.  you find yourselves vexed every day for the evils which you hear and see, it may minister unto you much assurance and heavenly consolation. And more specially if your hearts be troubled for these dreadful sins: As first, for our monstrous unthankfulness for the Gospel, with all our blessings accompanying it, and for that we are most of us so weary in living in obedience unto it: and so many on the other side, ready to live rather under that slavery of Antichrist, or service of sin and Satan. Or secondly; If you feel your souls continually grieved, in beholding, how many of us there are, which make a profession of the Gospel in word, yet deny utterly all power of it in our lives. And withal, how ready many amongst us, (who have heretofore made conscience of our ways) are now to join hands and run to all excess, with the Atheist, and with every profane and filthy person. And if above all this, your hearts bear you witness, that you strive to keep your selves unspotted in this last and sinful generation, 
Psal. ●3. 15.  and neither by Schism run forth of the Church and communion of the Saints; 
E●cles. 10. 4.  so condemning the generation of his children on the one hand; nor leave your places and callings, so long as with a good conscience you can enjoy them, to cast yourselves upon the rocks of innumerable evils: neither yet on the other hand, to decline to the coldness, 
Psal: ●3. 2, 3.  hypocrisy, and looseness of the time, this shall be your comfort perpetually. And yet to proceed a little further, If you thus staying yourselves from these extremes, do use to speak every one to his neighbour, as the godly did in Malachies days, 
Mal: 3. 16, 17.  to encourage one another to walk more heedfully and cheerfully in the ways of the Lord, each in his rank, and within the bounds of his calling; this shall be your witness before the Lord. Or finally, If yet now, at least at the view of our transgressions which follow, & the Lords threatenings against us, you can feel your hearts so affected, as those mourners, and set to continue so to walk with your God; then this shall be unto you a gracious assurance, that you are indeed the Lords own servants, as these mourners were. The same Spirit of the Lord resteth upon you, you are surely sealed therewith, and singled out for his Majesty. His care is as well for you, as ever it was for Noah▪ Lot, Eliah, or any of these mourners: for he is still the same to all who tread in their steps; his compassions fail not. This is written now to comfort you. Heaven and earth shall pass, but not one jot or title of his word, until every thing be accomplished. He may sooner break his covenant concerning the day and the night, than he can with you. The hills may sooner remove out of their places, 
Isa: 54. 10.  than his mercy can from you. Let none of your hearts therefore faint, who have this witness, that you endeavour hereunto. But come whatsoever will, God will provide such a deliverance for you, if he see it good. Or if he send you into Captivity, yet he will there lead you, his Angels shall conduct you, his Spirit shall support you, with joy unspeakable, even in the midst of all your trials, until that your testimony be fulfilled, your warfare accomplished, and the crown of glory set upon your heads; you are written upon the palms of his hands, 
Isa●: 49. 15.  that you shall be ever in his sight. And if he let you be taken away by death among the rest; yet even death shall be unto you the greatest advantage. It shall make an end of all your miseries, that you shall not so much as see the evils to come. Then will the Lord turn all your sorrows and fears into abundant joys and security, giving you the reward of all your labours, and whatsoever else you have hoped and longed after. Then shall you find the fullness of those joys, 
1 Cor 2 9  which never eye saw, nor ever ear heard, nor yet entered into man's heart to consider of. And this shall you enjoy in his glorious presence, with all his blessed Angels and Saints, with whom ye shall reign for evermore.  
But as for all the rest of wicked scoffers and profane contemners of the Lord, 
Application to all profane contemners.  and of all his merciful forewarnings, if he in his justice should leave us up to such a judgement, to be executed on us, through the hellish devices of that bloody Antichrist, (whose rage and fury still increaseth, as our deliverances and prosperity have done) then must you all know from him, be you Atheists, Papists, belly-gods, worldlings, that you must look for your portion to be all alike; that shift or fly whither soever you will, ye shall never be able to fly from his vengeance. Though you could dig to hell, as the Prophet Amos speaketh, 
〈◊〉 9 ●, 2, 3, 4  yet his hand should fetch you thence; & although you could climb up to heaven, yet thence also he would bring you down: yea, though you could hide yourselves in the most secret caves among the rocks, 
〈◊〉 28.  yet even there should his vengeance find you out: and flying to the uttermost parts of the earth, he will still there command the sword, the pestilence and famine to pursue you, with terror of heart, & trembling of conscience, until you be destroyed from the face of the earth. The Lord will ever set his face against you for evil and not for good; and this is that, that you must certainly expect.  
And even for you likewise, 
Application to our pretended Catholics.  that think you shall do well enough, because you have been known to be so devoted to the Catholic religion (as you term it) and to suffer for it, do not imagine your cause shall be any thing the better for this. If you bear false hearts to the Lords anointed and to your native country; how can you look that vengeance shall suffer you to live? Or can you persuade yourselves that a foreign enemy prevailing, (which evil the Lord still deliver us from) should ever trust you, whom they found so false to your Prince and country. Be it so, yet if you be known to be such as have any wealth (if the Lord should for all our provocations permit such a day) as they have long looked for, have we not just cause to conceive, that Papist and Protestant should be all alike? and that though all such should proclaim at each market cross, that they are Catholics; yet that there goods would be the goods of Hugonotes; as it was at the French massacre in Paris? would not then all such be made Puritans of the Parliament house? the desperatest ding-thrifts and sharpest swords, slashing down and carrying all away? And although the Lord shall still at the intercession of his most faithful and dear servants, (as sometimes of Abraham, Moses, Samuel, & these mourners) preserve us from the bloody hands of our deadly and most cruel enemies, and from ever coming under the Babilonish yoke again (which we ever beg and cry for) yet the estate of all you, 
The state of all the wicked, though the Lord still spare us at the prayers of his servants.  that are the provokers of his Majesty and grievers of his people by your horrible sins shall be nothing the better. At death a heavier captivity shall fall upon you, when you shall be bound in everlasting chains of darkness, and reserved unto the judgement of the great day, to be tormented for evermore. And thus if your sleepy hearts come once to be throughly awaked, you shall be sure to live in continual expectation of vengeance, being chased of your own wicked consciences, as 〈◊〉, until the Lords most just decree be accomplished upon you. Then you that could not once sigh or cry to God at all, for the abominations and dishonours done unto his Majesty, or in fearing his anger, but thought this foolishness, shall have cause enough to call and cry continually, in feeling and fearing his most just and heavy indignation, with all his fierce plagues due unto you everlastingly. But of this we shall speak yet more, when we come to the several miseries, which they endured in the Captivity.  
And thus much may serve for the estate both of the godly, mourning for all the abominations, and for the rest. It may suffice likewise for another most just cause to drive us to watching and prayer with continual mourning: seeing only the mourners are commanded to be marked, to be preserved from the vengeance to come: and these are they principally that stay the judgement from rushing upon us; 
job 22. the end.  at least until they be so marked and made safe.  
But alas, have we not here a new cause to take up a doleful complaint for the want hereof? 
Just cause of lamentation for the small number of true mourners.  Where are they who lament for the abominations, which we have received from all foreign Nations, and wherewith we have so polluted our profession, as after will appear? Where are those whose hearts melt to think how the law of God is trodden under foot, and his judgements hastened daily by all our provocations? What is become of Moses, Samuel, jeremy, Paul, and of that continual heaviness, which they were in, for the obstinacy of the people? Where are the two Prophets, prophesiing after the manner of mourners, for the prevailing of that Antichrist, and the delusions of God's people? That zeal of Lot for all our unlawful deeds? Are we not come very generally to cry, Peace, peace, and all is well, desiring to be at ease, 
〈…〉  as they who trusted in the mountain of Samaria? of whom Amos speaketh: and those who cried, the Temple of the Lord, 
jerem▪ 7. 4.  the Temple of the Lord? Are we not become (I mean exceeding 〈◊〉 of us) as they who said, The Lord will neither do good nor evil? Do not our lives proclaim it? Or as those that spoke against jeremy, 
Our general security fearful.  to ●ull themselves and all others still asleep; saying, we shall neither see sword nor famine? In a word; Is it not with us for the most part, 
Ier: 5. 12, 13.  as with them that lived immediately before the flood, and before the overthrow of Sodom and Gomorrha? Do we not eat and drink, marry and give in marriage, as they; every man giving up himself to follow his own way, and for his own advantage; never regarding our Noah's building the Ark, and calling all to enter; nor our Lots mourning & crying to all, Good brethren, deal not so wickedly? Do we not daily increase in our senselessness, and still more harden ourselves against all warnings, signs, and tokens, until the floodgates of heaven be open, and the vengeance of God come pouring down? And to go yet one step higher, and to add this one demand more; Are not very many amongst us come to that height of impiety, 
Scorning at all that mourn for the evils.  to scorn and to abuse by all means, all those that mourn for the evils, and who will not run with us to all excess of ungodliness? And if any do ever reprove such, though in the grief of their hearts, with the greatest love and reverence, are they not ready to say, as those unto Lot, Hence, who made thee a Ruler and a judge? so to thrust them away with all disgrace. Or, which is yet worse, if worse may be, Is not this too common in very many places, to use them as jeremy was used, to load such with all opprobrious slanders, as though they were the vilest men, that could live upon the earth, and those that seek not the good of the Land but the hurt; and as if indeed there were none to be hated but they, be they never so peaceable and obedient. And finally, are they not made such in many places, as jeremy saith of himself, whom every body curseth, though they have neither given nor taken upon usury, but lived without offence or intermeddling in the world. Nay, although they be such persons, whom all the world cannot touch; except for such infirmities, as are incident to all the sons of Adam; or the matters of their God, as Dani●l was? Do we not thus add to the increase of their sorrows, to kindle more the Lords anger for the injuries done unto them, and by seeking to drive them out from amongst us, or at least to cause them to cease crying to the Lord for us. Which unkindness he can no way endure; sith these (I mean, who make conscience of all his commandments) are the dearest unto him of all the people of the earth, and the only preservers of the rest, so long as they remain amongst us.  
And thus much shall serve for this in like manner, 
〈◊〉.  what cause we have to watch and pray, yea, to tremble and cry for the small remainder of our mourners; and also to the end that we ourselves may be found to be of the number of them, so to help to appease the wrath, or so to escape in the evil day.   

CHAP. IX.  
The enemies by which the Lord threateneth or afflicteth his Church, are his soldiers; and what cause we have to give ourselves to watching and prayer, for the increase of them in number, pride and malice.  
IT remaineth now that we shall come to show the abominations for the which the godly so sighed & cried, what and how great they were. But the handling thereof, may be more profitably reserved unto the sixth verse, where the Holy Ghost sets down, how fierce his wrath was, and how grievous the plagues were, which the Lord threateneth to inflict upon them; that by the greatness of the vengeance, we may better consider the heinousness of the abominations.  
Having therefore thus finished this first Commission, which was to the marking Angel, for the preservation of all the godly: we will come to the second commission given to the destroying Angels, how they should deal with all the rest, contained in these words following.  Vers. 5. 
And to the other he said, in my hearing, Go ye after him thorough the City and smite; Let not your eye spare, neither have pity, s●ay utterly old and young, etc.  
Here the Lord delivering this Commission aloud, 
The enemies by which God threateneth his Church are his soldiers.  and bidding these destroying Angels to go and smite, to spare none, will have us all to consider this well: That the enemies by which his Church is afflicted, as the Babylonian here meant, (to whom he said, Go ye after him through the City and smite) are the Lords soldiers. They come not, nor fight of themselves alone, but at his command: they fight also his battles, though they know not so much, nor purpose any such matter, but do it in the pride and malice of their hearts.  
No point is more necessary for us to know; 
The knowledge of this point most necessary, & most plainly set down in the Scriptures.  becasue in the plots and conspiracies of wicked enemies, and in all the rage against the Church of God, it is so rare a thing for any man to look at the Lord, and how he sends and orders all; but every man almost useth still to look only at the hand of the enemy. Neither is any truth more clearly set forth in the book of God. We will content ourselves with two or three places, which are past all exception, in which he hath of purpose taught this point most fully.  
First, we may begin with the former great Captivity of Israel, 
In the captivity of Israel the Lord sent on them the King of Ass●ur.  of the Ten Tribes carried captive into Assyria by Salmanazar; which was a good space before this captivity of judah. The Holy Ghost saith, that the Lord in his wrath sent upon them the King of Asshur to destroy them. 
Is●y 10. 5, 6.  Whom the Prophet ●say (in speaking of both the Captivities jointly, and the like instruments and reasons of both) calleth the rod of God's wrath; 
The Assyrian, the rod or the Lord's wrath.  because he had in his wrath prepared the Assyrian as his rod, to whip both Israel and judah for their rebellion. He terms also their staff, meaning the weapons in their hands, his indignation: because all their weapons were chiefly prepared to execute his most fierce indignation. He calls them moreover the Lords axe, whereby he cut down the Nations. All were the Lords instruments: He sent these Assyrians, 
The Lord gave them the charge, though the enemy thought not so.  and gave them the charge to spoil and trample under foot the rebellious Israelites, as the mire in the streets. But did the proud Assyrian know thus much, how God used him as his soldier? or did he purpose in it to execute God's wrath, and his terrible judgement? No, saith the Lord, he thinketh not so, neither doth his heart esteem it so, as to avenge my quarrel, but he imagineth to destroy not a few nations: that is, All that he doth, he doth in pride and malice of his own wicked heart; and by his own strength, as he foolishly thinketh. Therefore the Lord saith plainly, That when he had used him, as his rod to correct his people, 
Atter God hath corrected his Church, he will burn his rods in the fire.  first Samaria and then jerusalem, first Israel and after judah, that he would surely burn the rod in the fire: He would visit the proud heart of the King of Asshur, and bring down his proud looks, and as a fire in his vengeance consume him utterly. 
Esa: 12. 17, 14.   
And secondly for Manasseh the son of that worthy Hezechiah, when he went back from the good ways of his father, 
In carrying Ma●ass●● into Captiu●ie.  and set up again all the abominations that his father had taken away, and had also destroyed that piety and religion, 
2 Chr: 33. 1, 2, 3.  which his good father had so laboured to build up: and finally, when he caused his people to do worse than the Heathen, 
vers. 9 10. 17.  whom the Lord had plagued, the Holy Ghost saith, That first the Lord spoke unto him, and to his people, but they would not regard. And when that would not serve, 
The Lord brought on him the Assyrian.  he saith expressly, That the Lord brought upon them the Captains of the host of the King of Asshur, who took Manasseh, and put him in fetters, and bound him in chains, and carried him to Babel. And that then when he was in tribulatior, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers; and God was entreated of him, and heard his prayer, and brought him again into his kingdom in jerusalem: then Manasseh knew that the Lord was God. So that it was God especially that brought the Assyrian upon Manasseh, 
God did all in it.  and fettered him, and carried him into Babylon, and there heard his prayer, and brought him back, and set him again in his kingdom: it was God that did it.  
Thirdly, for this Captivity, as the Prophet here foresaw it, 
So in this Captivity the Lord likewise did all.  and the Lord said, he would do it; and like as he bids the enemies, which are represented by these Angels, to go and smite; so the Holy Ghost saith plainly, (using the very same phrase of speech, 
2 Chro: 36. 17.  that is used concerning Manasseh) That God brought upon them the King of the Chaldeans, who slew their young men with the sword, and spared neither young nor old, but made this havoc of them all. They came not merely of themselves, but God sent them as his executioners. This jeremy confesseth in his Lamentations, That the Lord did it; acknowledging thus in the person of all judah and jerusalem, 
Lament: 2. 22.  Thou hast called as in a solemn day, my terrors round about: meaning, that the Lord had called their terrible enemies on every fide to compass them in, that none might escape his wrath: wherein he shows, how the Lord mustered the enemies to revenge these abominations. And thus hath it ever been, when enemies have come against the Church, (as we may see clean thorough the book of God, and especially in the book of the judges) it was principally, because the Lord had stirred them up, he had mustered and brought them. For if he but lift up his ensign, or but hiss, or whistle for them, as the Prophet speaketh, 
Isai. 5. 26, 27.  they come amain from all the ends of the earth. They sleep not, nor faint, unless the Lord himself stay them or pluck them back; putting his hook into their nostrils, and his bit into their jaws, as he did to that proud Senecharib, 
〈…〉 29.  when he came so fiercely against jerusalem. Although (as we heard) the enemies themselves do not know so much. And when is it that the Lord brings them? Even then when his people, whom he hath put in trust with his most holy religion, through long peace, ease, and prosperity, become utterly unthankful, and grow to loathe the heavenly Manna; 
〈…〉 26. 3, 14, to 26.  when once they begin to be haughty against the Lord, and rebellious against his word and messengers sent unto them, and they will obey it no further, than it doth like themselves; 
Deut: 28. 15. to 50.  when they do wax so senseless and indurate, as all his fatherly rods of scarcity, famine, 
2 King: 17. 13, 14, 15, 16.  pestilence, and other sickness, signs and tokens from heaven and earth, no, nor the continual warnings of his servants, can do them any more good to move them any longer. 
2 Chro: 33. 10.  And finally, when in steed of repenting and meeting him with entreaty of peace, they proceed to mock his servants, 
2 Chor: 36. 14, 15, 16, 17.  to misuse his messengers, despising his word sent in mercy to warn them; for than he can bear no longer, but sets up his ensigns and calls for the sword of the enemy to avenge his quarrel, thereby to take away religion and all the comforts of this life in one day, for that their intolerable contempt of all his bounty, 
This threatened in the Law.  long suffering, and compassion. This is that which he hath threatened in his law. That he will punish such a people yet seven times more: 
〈◊〉: 9 4, 5, 6.  the sword and captivity being the last and heaviest outward plague and oft accompanied with all the rest, 
〈◊〉: 26. 24.  chiefly with famine, 
Deut: 28 25. to 48.  & most cruel and savage beasts to devour the rebellious people. 
〈◊〉 5. 17.  This he did fearfully verify in the ensamples mentioned both in the captivity of Israel and judah, 
〈◊〉 14  chiefly in this latter, 
2 Chr: ●6. 6. 13, 14.  as the holy Ghost plainly showeth, declaring the causes of it. How, when after their former less captivities and sundry plagues begun, they in general still increased their trespasses wonderfully, according to all the abominations of the heathen, and withal mocked and misused his messengers, which he had sent unto them in compassion to call them to repentance, than there was no remedy. But he brought upon them the King of the Chaldeans, 
vers. 17. to the end of 21.  to execute all his fierce wrath and vengeance upon them all. God gave all into his hands. And this as he saith, was to fulfil the word of the Lord spoken by the mouth of jeremy, until the Land had her fill of Sabbaths. So all the days that she lay desolate, she kept Sabaoth, to fulfil seventy years. In which words, it is most evident that the whole Captivity, both for the manner and continuance, was altogether appointed and directed by the Lord. Whence we may most plainly conclude, 
Isai: 54. 16.  with that of the Prophet Esay, where he brings in the Lord thus speaking of himself: Behold, I have created the Smith that bloweth the coals in the sire, and him that bringeth forth an instrument for his werke; I have created the destroyer to destroy. If any man shall yet doubt of any part hereof, let him read with reverence the 26 chapter of Leviticus, and there he shall see all this set down in order, especially from the 14 verse to the end.  
To apply this now to our times, 
Application to ourselves, to behold the Lords Armies.  and to ourselves; it being now our lesson to awaken us, and to make us to look at the Lord, levying his Armies against us, if any thing can stir us.  
Did that proud Nabuchadnezzar of Rome sound out his bellowing Bulls, to move all the Lords people to rebel against his Anointed? 
Popish Bulls sent to move our people to rebellion.  Or hath he so often practised our destruction both openly and secretly altogether without the Lord? Or did any of that bloody League, 
The bloody league.  being Antichrists sworn servants, so band themselves as of themselves, without the Lords command, to threaten so far forth the ruinating of Christ's kingdom, and the rooting out of his Gospel? Or those that came against us in the year eighty eight, in their mighty Armada, 
The 〈◊〉 Armada. 〈…〉.  which the enemy, in the pride of his heart, had named, the Navy invincible, purposing nothing else, but the utter desolation both of this Church and Kingdom, and to massacre the mother with the children, to satiate themselves with the blood of every one of us, as their burcherly instruments of cruelty did proclaim to all the world. Did these (I say) come only of themselves, in the malice and haughtiness of their hearts, and without the Lord so disposing and threatening us by them? Could they or durst they ever have attempted those things of themselves alone? No, no, The Lord will have us all to know hereby, that these were his own soldiers; it was he that mustered them; he lift up his ensign unto them; he bade them so to threaten us, to go and smite: 
〈…〉 26.  He only brought the insolent Babylonian towards our jerusalem, 
〈◊〉 5 15.  he showed us the edge of his axe, he shaked the sword at us, 
Yet turned back & overthrown at our prayers: when winds & waters were armed against them to take vengeance for us.  to cause us to seek him. And so at our humiliation and prayers, which we then poured out so vehemently, with fasting, mourning, and confession of our sins, through the whole Land, his own holy hand plucked them back again. He armed both winds and waters to take vengeance of that most insolent and cruel attempt, whereof so many records shall bear witness to the end of the world. And although the Lord wrought this our deliverance with their overthrow, so wonderfully by his own mighty arm, and so evidently with his own right hand, that we might justly have hoped, that they durst never have once so much, as thought of attempting to rise up against us after; yet do we not see, how they have since exceeded the insolency of all former ages? How they have not only contrived and practised sundry most bloody treasons since against the Lords Anointed, 
Many treasons since.  thereby to make way for the butchering of us all; but even so lately devised so new, so strange, & so desperate a stratagem against our dread Sovereign, with our noble Queen, our gracious young Prince, and all that Royal Progeny; yea, with the Right Honourable Council and Nobility, the whole state and body of our Nation, to consume all at once, by that most hideous and infernal furnace? For what could they intent, 
Chiefly the infernal furnace.  but to have made us all as flesh for the cauldron, and that very day to have been the dismal day, both of our flourishing Realms, and also of the Church and Gospel of Christ, so far as they were able? Of which most execrable fact, never shall future age keep silence, 
Branding that religion for ever.  to the branding of that bloody Religion, with the perpetual infamy of lying and murder, the two principal works of the Devil, and brands of his servants, 
job. 8. 44.  as our Saviour directly witnesseth; so as none can pretend ignorance thereof, except they will wilfully blind their own eyes.  
And to draw towards the conclusion of this point; what means that increase of outrage for Popery and all profaneness? 
Increase of the outrage for Popery and all profaneness. Their deadly malice increased, declared in all devises to divide and disgrace us.  what is that so deadly malice in all those who are so bend, to that Romish Idolatry and impiety; I mean their hatred against both the Gospel and all the true professors of it? How is it that they are not afraid to show this openly, by all devices which they can invent to discharge the religion of the Lord and to divide us utterly amongst ourselves, to fall by one another; and that after so many and so late and strange discoveries of their barbarous cruelties and Machiavellian plots above all, 
After so many convictions.  of all other religions, that the world hath heard of; with such notable testimony given from heaven of God's wonderful protection in all the admirable deliverances of the professors thereof among us.  
What are all these with our ungrateful abusing of them by our impenitency. 
These fearful denunciations of vengeance.  I beseech you (and herein I appeal to the consciences of all men) what are they, but infallible denunciations of the hasting of the Lords most terrible vengeance, 
And dangerous prognostications of a most heavy scourge from Babylon.  unless we repent speedily. Or what can they, with all the former prognesticate (if we may make a particular construction of them) but threatening of the bringing in indeed of that dreadful scourge, (which he in mercy still keep from us) which formerly he hath, but shaken towards us, and frighted us withal. ●ogive us either wholly into the hand of that bloody whore of Babylon, and so to bring our necks again under that cruel yoke (the common vexation of all the people of the Lord) or at least that they should come to 〈◊〉 and tyrannize among us, and setting up their cursed Idolatry again, to pollute the Lords holy religion; and in the end to thrust forth his sacred truth, and ourselves, to live ever in horror and shame, having always the sword at our throats, as in France and other countries, 
For abusing his religion.  where they have so prevailed, they have had too fearful experience. Were not this most righteous for our abusing that his heavenly treasure, committed to us, beside all other our sins, which yet. I instantly pray day and night, that he may prevent, by our most speedy, and unfeigned repentance. And may not this be a just cause, why he hath suffered these so to increase, because howsoever we can be content with an outward form & name of his holy religion, 
Not enduring the power of 〈◊〉, but seeking to destroy it.  which by the good laws of our land, we do truly profess; yet few of us can endure the power and practise of it in ourselves, or others? We cannot deny, but that the true practice of religion, is the very life and soul of all religion, and yet how many do seek to destroy it, in whomsoever it appears, if all scorns and contempt of it can possibly do it: 
〈◊〉 better of th● 〈…〉  for is it not an usual thing with many in most places, to like much better of the profane man, that hath cast all religion and conscience behind his back, then of those in whom the seeds or the least beginning of grace doth appear; Or which is yet worse, are not many of us in too many places grown to this, to like much better of the Papist and ungodly, pray erring them to be our companions, and accounting them far honester men, than such 〈…〉 fear the Lord, making conscience to 〈◊〉 before him, in that good way wherein we all (except the Popish sort) agree in word and general profession? Let common experience testify, 
Experience of the dislike of all true lovers of Religion.  how few they are who can brook that man who is a diligent frequenter of the word of the Lord, a strict observer of the Sabbath; careful to teach and instruct his family, that cannot like of oaths and blasphemies, filthy speeches and excess of drinking or other vanities. And what may this seem to be, 
A manifest joining hands and calling for the enemy.  but to join hands with the enemies of God, and by these and the like to proclaim a kind of defiance against him that such will not have him to rule over them? yea, even to challenge him, or at least to provoke him, to bring in the enemies to avenge his quarrel. If therefore the Lord of hosts do call for them, to rise up against us in new conspiracies or open violence, and with them all the crew of wicked and ungodly men, in whom we have so delighted, to take part with those to our destruction (as they, it is to be feared will be as outrageous as the other against all sound fearing God) is it not just? Yea, if he should let them to make it Bellum prodigorum, 
How righteous with God to bring in the day of the spendthrifts.  the day of all the spendthrifts & of all the vile persons of the land, to have their fingers in every man's coffers, and their hands washen in the blood of them, whom they have hated, so soon as ever any of the Babilonish designs shall take their effect, could we wonder as it? May we not much rather wonder at & admire his former long sufferings, that he hath only hitherto raised them up against us, as to drive us to turn unto him, but suffered them not to prevail, no, not so much as against any one of us. 
To 〈◊〉 God's mercy in saving 〈◊〉. In the midst of the fire.  That though we have been after a sort in the midst of the hot fiery furnace; yet not so much as the smell of the fire hath been felt upon us, when as notwithstanding we are so many of us so ready by our countenancing them and joining with them in their wickedness, 
We cannot be assured to be delivered from them 〈…〉 their ways.  to blow this fire of his vengeance; to cause it so far as in them lieth, to consume us utterly in one day. Can we ever look to be freed from the danger, until we more generally abhor their ways? Or can we otherwise imagine, but that our desperate perils must needs increase daily by them, so long as we are still so much delighted in them, and cast of the Lord?  
Ch●f we had generally so received him, 
And renew our vows beginning to perform them.  as our Lord and master, as we have either entered into a solemn covenant with him at our Baptism, and as in words we make profession; then had he undoubtedly long ago cast such a fear upon them, as they durst never have plotted any more against his anointed or against his sanctuary. Oh If we could yet but think of the good motions and purposes which we have had in the midst of our dangers, and our greatest deliverances. That for those preservations and the redeeming of our lives, we would begin to lead new lives, 
czech: 16. 4. 6.  and become new men! Oh I say, That we would at length set our hearts faithfully to perform those our vows so oft renewed with our God, 
Eccles: 5. 3. 4. 5.  and submit ourselves cheerfully to obey the heavenly Gospel of his son, becoming zealous in the profession thereof! Then would the Lord soon humble our enemies; 
Our enemies humble by our turning to the Lord.  He would either cause their rage to cease utterly from us, as he did sundry times in judah, when the people so sought his face, or if they would still pursue us, as the Egyptians did Israel into the heart of the sea, 
Psal. 81. 11, 12, 13, 14, 15.  we should not need to fear but even stand still, & see what he would do for us, yet once again in our final delivery from them, and in their perpetual confusion. But sith we are daily further off from this unfeigned obedience to the Gospel and grow more rebellious; certainly we can never truly expect, that these enemies (which are his sword drawn against us) shall be turned back, 
Never till then.  much less can we secure ourselves from them, until we begin to meet him with a more general submission and entreaty of peace. That is, until that we do begin to give a more thankful and welcome entertainment to his holy worship and religion and bring forth better fruits of our profession, bearing more true affection to his servants, and giving less countenance unto his enemies, we are never to look for any peace, until his quarrel be avenged. He will be known to be the same mighty God that ever he was, to hate sin as much as ever he did, to be as true in his threatenings as ever in former age, & as zealous for his own glory. And this especially must we assure ourselves of, if the like abominations be found among us, which brought these cruel enemies upon the people of judah, even as hethreatned them in all the days of josiah; and if he hitherto have used all other his rods in vain amongst us; and namely, these three of all other, to wit, the sword of the destroying Angel, shaking and s●iting in most parts of our Land, for so many years together; The sword of the bloody enemy devouring about us; The same so oft and so long shaken at us, and at length so near to have been sheathed in the bowels of every one of us that profess his name.  
Now than these things being so, 
What we should do feeling the Lords Armies approaching.  It concerneth so many of us, as whose eyes the Lord hath opened, to see the mustering of his armies, and who it is, that bids them go against us and smite; to do as David and the Elders of Israel did, 
1 Chrou: 20. 16.  when the Angel of the Lord having his sword drawn stretched out his hand against jerusalem. It is full time that each of us, who are the Lords remembrancers, humble ourselves in secret falling upon our faces, crying unto our God and never give him any rest, until he be appeased. Yea that all of us, who are the Lords watchmen do get upon our walls and watchtowers & still as the enemy approacheth nearer, cry louder to awaken us, out of our dead sleep and to warn all. That those in authority may more zealously command, all inferiors more cheerfully obey▪ to the more joyful receiving and professing the Lords most glorious religion, that so his anger being assuaged, he may cease from sending any more the destroyers against us, lest otherwise in the end, our Religion, peace, prosperity, lives and all do pay for it, and be utterly taken away by them together. And let us all humbly again confess with the Prophet Amos; The Lion hath roared upon us, all sorts have heard him (as we have so oft, 
Our so many confessions by authority, are so many principal witnesses of his threatenings by them.  and so publicly confessed) who shall not then tremble? The Lord God hath by his threatenings many a time spoken to us, and still speaks every day more and more (making us each hour to hearken for some new treachery from Rome, and to wonder that we hear of none of so long: and likewise causing all of us to admire the riches of his goodness, in that he hath so miraculously preserved us all from them unto this very day: who then amongst us can but give signification hereof? Is it not therefore full time to do what we can, every one with the Lord by instant prayer, and each with men also, stirring up one another to turn and cry unto the Lord, that he do not indeed bring the enemy upon us, and give us into their hands without any pity, as he did this people, and as he hath so oft and so nearly accomplished the like wrath upon us? But this may suffice for this cause, which the Lord gives us all hereby to watch and pray day and night, if we would have him to stay, or to turn from us the sword of the Babylonian, and every other enemy & terrible plague: or at least, if we would find him a hiding place in the day of his vengeance.  
Hitherto of the first part of the Commission to the destroying Angels, to go and smite.   

CHAP. X.  
The mourners being once marked and made sure, then comes the vengeance; for the destroyers follow at the heels of the marking Angel: And what need we have therefore to watch and pray, because we know not whether this be not already accomplished, or how near it is.  Vers. 5. And to the other he said in my hearing; Go ye after him through the City, and smite, let your eye spare none, etc. 
IN this next place we are to observe, how the Lord bids the destroyers, to go after the marking Angel, following him, as it were, hard at the heels, that so soon as ever the servants of God are marked and safe, they should stay no longer; but presently execute their charge, which was, Kill, kill, and spare none: for so the words do plainly import.  
Herein the Lord would have us all to know yet further, 
The mourners marked▪ then comes the vengeance.  that so soon as ever he hath gathered forth those, that bewail the sins of the times, that is, his faithful ones, from among the rest, or made sure provision for them, than he will stay no longer, but presently begin the execution of his vengeance on the rest which remain.  
This truth the Lord hath left unto us as clear as any of the former; 
This set down clearly, and why.  that when we see him taking the godly away, all may learn to prepare for themselves to escape, or else be left more without excuse. To show this in order out of the former destructions; as being in my understanding most fit, as so set down, to this purpose; and also most plainly for the simplest to conceive of.  
1. Noah is no sooner in the Ark, fast locked in by the Lord himself, 
In the old world.  and so out of the danger, but presently the sloud-gates of heaven are set open, the fountains of the great depths broken up, 
Gen: 7. 11, 13, 16, 17.  destruction rusheth upon them: 
Noa●.  that 〈◊〉 they, or climb they whithersoever they will, the vengeance of God still followeth them at the heels, until they be utterly swept away from the face of the earth, without any more pity and compassion.  
2. Lot is no sooner out of Sodom, and gotten safe into Zoar, 
Lot.  past all the danger, but (though it was a goodly morning to see to, 
Gen: 19 22, 23, 24, 25.  the Sun rising gloriously upon the earth, as it was wont) yet the fire and brimstone came pouring down, The Holy Ghost saith, that The Lord reigned upon Sodom and upon Gomorrha, brimstone and fire from the Lord out of heaven, and overthrew all. He turned all those filthy Cities into ashes, making them most loathsome pits, and a terrible monument of his most severe vengeance to all such beastly livers, 
2. Pet: 2. 6.  to the end of the world. All perish together in an instant, as they were partakers together in the same filthy sins. Howling and crying then will do no more good: no place is now lest to repentance, nor to mercy any longer.  
3. The Christians are no sooner gotten out of jerusalem to Pella, according to the warning; 
The last overthrow of jerusalem.  but presently jerusalem is taken, (as josephus reports) and then as great cruelties are exercised, 
Matth: 24.  as ever upon any City or people before, and as great miseries followed them, according as our Saviour had foretold.  
4. And lastly, that same holy josiah hath his eyes no sooner closed, 
This captivity beginning upon the death of 〈◊〉.  that he might not see the vengeance, and himself taken to his rest, as the Lord had promised him; because his heart so melted, at the hearing of the abominations, and the judgements denounced for them, but straightway, 
2 Chr: 34. 27, 28.  even within three months, begins this woeful tragedy of judah and jerusalem. 
jerem: 8. 7.  As the flying away of the Swallow is a sign of winter at hand; so the departing and taking away of these mourners forth of any Church, must needs be a fearful threatening of some terrible winter, 
Gen: 17. 10, 11▪ & 19 22.  if not a desolation, to come upon that people; 
2 Cl●●: 34. 27, 28.  especially, when we consider, what such are for the preservation of the place where they are. And so much first for the evidence of this truth.  
Now that we may again return home unto ourselves; 
Application to ourselves.  Let us see whether hereby we have not just cause to be awakened, & each to betake our s●●ves to watching and prayer, to stay the vengeance of God, before it be come upon us, and it be too late. Have not many of our Noah's, 
Many of our Noah's plucked into the Ark.  I mean, many of God's faithful servants, most famous both in Church and Commonwealth, for helping to build and prepare the Ark, been taken away from us, not many years ago, long before their time? And amongst others; Did not the Lord specially pluck unto himself, in a short space, together, sundry of our most worthily renowned and victorious champions, so approved against that proud Goliath of Rome? Hath he not thus carried up these, into the Ark, not made with hands, as accounting us thereby unworthy that they should remain any longer amongst us upon the earth, to help to stand between the Lord's wrath and us? What heart was so flinty, which dissolved not into tears for sundry of them? or which was not astonished at the apprehension of his manifest displeasure therein, and in a fearful consideration of that which he saith, 
Isai: 57 1.  That the righteous are taken away from the evils to come.  
This yet is some comfort; 
Our comfort in the remnant of the mourners still among us.  That we have still some Noa●s carefully preparing and finishing the Ark, and warning the secure and unthankful world. All our Lots are not yet plucked from amongst us. The Lord of hosts hath as yet in mercy reserved us a remnant, who unfeignedly fear the tokens of his wrath. He hath some that still lift up their voices like trumpers, 
Isa●. 58. 1.  to tell his people of their sins. Some that lift up their hearts with their hands, with Moses against Amaleck. Some that made continual intercession with faithful Abraham. Some that mourn in secret, who wrestle and weep with jacob, and who will not let the Lord go, until he show us mercy and save us, from the scourge, which we have justly deserved. Some, I say, (for what are they compared with the rest, or in regard of our time and means, or that they have been in sundry parts of the Land) otherwise we had been made long ago as Sodom and like unto Gomorrha.) 
Isay: 1. 9  And we may further say by the infinite mercy of God; 
And the preservation of the Lords Anointed.  That the Lords anointed is still preserved, for our shelter and the breath of our nostrils, by whom alone under the highest, we hitherto enjoy our safety, in the midst of the greatest furies of our implacable and bloodthirsty enemies. If the Lord had ever, or yet should never so little take away his hand for all our provocations, 
1 amen: 4. 20.  (which evil of all other, 
what could we look for, these being taken away.  he ever turn from us, like as hitherto he hath done) sith the enemies hunt after his life and the lives of us all continually, and our sins do cry for it, what then could we look for? Or if he should any way suffer the mouths of all his faithful messengers to be shut that there might be none to reprove, & much more if he once take from amongst us, those that sigh and cry out for all the abominations, and restrain utterly that spirit of mourning and prayer, what may we expect then? And is not this the thing which the Atheist and belly-God, 
Though the ungodly long for it, & why.  with all the company of the wicked and ungodly do desire so much, and which the Idolatrous murdering enemies do conspire continually? And why? Because these are they that chiefly trouble all the wicked: these will not suffer them to lie wallowing in their sin; but seek to pull some of them with violence out of the fire, 
jude. 23.  others to save with fear as jude speaketh. These are continually watching upon their walls, crying out of iniquity with 〈◊〉, and threatening the judgements of Gods approaching for all the crying sins, so to turn away the plagues from us by turning us to the lord These are still in Christ's place calling God's people out of Babylon; discovering the filthiness of the whore, and warning all to get far of from her for fear of her burning, 
Apoc: 18. 4.  to beware of being partakers with her in her sin, lest they be partaker with her in her torment.  
And to be brief, for that these are they, who have stood principally in the way of the bloody enemy, that they could neither bewitch nor invade the Church and Sanctuary of the Lord, as otherwise they would have done. 
These once taken away, to look for the judgement.  Well, all of us should yet consider in time, that if these shall be once plucked away from us, (as being unworthy of them) and the Swallow having taken her flight (howsoever some may conceit, that then it would be well with us, and we should have merry times, yet) then undoubtedly we may justly look for the coldest and woefullest winter, that ever the Church amongst us felt and endured: for after that these are once marked and made sure, what can be expected, but the destroyers to follow after their heels? what, but this terrible charge, 
When all shall be alike.  Smite, spare none. Then shall belly-god and worlding, Papist and Atheist, be all alike; because they have joined alike in angering the Lord, and grieving his servants, to make them thus to sigh and cry unto him. And thus had it been with them long ere this day, 
Thus had it been, if God had not prevented.  if ever foreign enemy had prevailed, or any of their treasonable practices; and much more if that late infernal devise, had taken effect: yea, if the Lord of hosts had not in mercy, at the cries of these mourners, saved us even miraculously from that evil day. 
To cry for the preservation of our si●elter, and all these.  This may teach us therefore to cry day and night, that our shelter may never be taken away from us; but that it may spread itself more largely, and that the candle of Israel may never be put out, but shine still more bright, until his glorious appearing. This may also warn all of us, who believe the word of the Lord, 
To make more account of Noah and our mourns.  to make more account of every Noah, which is yet admonishing and finishing the Ark: and of poor Lot, whose righteous soul is vexed for the abounding of