TEARS SHED In the behalf of his dear Mother the CHURCH of ENGLAND, And her sad Distractions: gathered, and brought into this small Paper vessel, for the Use of the vulgar, and Common people, not to play with Religion. By her adopted Son, DANIEL GETSIUS Minister of the word at Stoke-Gabriell in Devon.  Ephes. 4.14. 
That we henceforth be no more Children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive.  
OXFORD. Printed, by A. L. Printer to the University, for Tho. Robinson, Anno 1658.   

TO THE Venerable FRANCIS ROUS Esq; one of the Honourable Council of State, & Provost of Eton College. Also to the Worshipful ARTHUR UPTON of LUPTON Esq; And the Worshipful JOHN HALE of BOWRINGSLEIGH Esq; Justices of the peace, in the County of Devon.  
Daily experience proves that of Seneca too true: None is so happy in giving, but that sometimes he is deceived, For the greatest part of men are thus affected, saith the Comic, humble they are, and promise much whilst they are suitors for favours, but assoon as they have obtained them, of all men they are the worst and most deceitful: men even make haste to forget good turns, as God himself complains by the Psalmist of his Israel; a vice of vices, Ingratum si dixeris, Omnia dixeris: Non digni dandis, quia ingrati datis; unworthy of any favour, because unthankful for the least. Invitat ad magna qui gratanter accipit modica, & spem de futuris recipit, qui transacta beneficia recognoscit. Many are the favours I have received of your hands, Honourable & Worshipful of which I may truly say as Seneca of Furmius to Augustus; 
Lib. 22. de benif. c. 25.  Hanc unam Caesar habeo injuriam tuam, effecisti ut viverem & morerer ingratus. I well hoped before this time to have freed myself in some sort by a small testimony of my thankful heart, but the multitude of impediments and second thoughts made me to lay it aside for a while. And now at length I humbly present this as a mean & innocent monument of my gratitude. In magnis voluisse sat est. It may proclaim and publish my obligation to you. And assure yourselves that besides these few lines to the common and vulgar people, I shall always contend and strive by my daily prayers to my good God for you, to be privately thankful: I humbly take my leave, and unfeignedly remain.  
To you Honourable and Worshipful in all humility devoted DANIEL GETSIUS.   

To the Christian and Charitable Reader.  
MAny have excellently written of the emendation of time, I wish we had such effectual motives and persuasions to amend ours; For in this Crisis of distempered humours, such is the condition of most hearers, that men of God, lovers of God, and their neighbours, can hardly bespeak the enemies of the Church, and consequently State (seeing that when the Churches quiet is disturbed the Commonwealth will not long be settled) but he shall procure many enemies to himself. Every one is jealous that somewhat is meant against his Diana or Helena. For my part, though I am no Native borne, yet with a great sum obtained I freedom, as he in the Acts. 22.28. Not to interpose myself between the affairs of the times, leaving them to them, to whom they belong, as a Stranger I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non praescribo, sed subscribo: yet ad publicum incendium omnes concurrant. Therefore I thought it my duty as a son of the Church, to endeavour to lessen (if I cannot quench) the fire. Some it may be see smoke, in favilla est, the fire is covered: But I must tell them it is wildfire. The sudden and violent operation former times have discovered in both Germany's High and Lowe. Concerning the materials in this paper, I say as I. Lipsius of his Politic Cento, nihil meum & omne meum, regard the end, & that is all: Farewell, and pray with me for unity, which is the preserver of Church and State, if it be in the truth.   

The Contents.  

1. GOd wrought all, for himself, man, and to have a Church.  
2. The Nature, and Members of the Church.  
3. What it is that maketh the Church, with her marks.  
4. The prerogatives of the Church.  
5. The good things which are afforded to a Nation and place, where God gathers a Church.  
6. Sins exposing a Church and Nation to God's wrath.  
7. Signs general, and particular of God's anger with a Nation, and the Church in the same.  
8. The means to recall God from departing, and to keep him with us.  
9 Of false Prophets, or Teachers.  
10. A brief historical relation of the reterated troubles in both Germany's, by Anabaptists, and other Sectaries.  
11. A short ejaculation to God for the Church.    

Tears shed in behalf of his Dear Mother the Church of England, etc.  

CAP. I.  
ALmighty and all-sufficient God, willing to manifest his glory abroad, or without himself, was pleased to do it by divers means; the first is the Creation of all things out of nothing, but man especially to his Image, that is, holy, wise, and righteous, yet mutable by his voluntary fall to mafest his Maker's glory.  
The Glory of God is twofold.  
First, inward and essential, which is his Majesty, known only to himself; 
Exod. 33.18 Isa: 42.8.  this Moses out of infirmity desired to see: And God will give to no other. This glory Christ had with the Father before the world was, that is, 
joh. 17.5.  divine Majesty from all eternity; which towards the world was for a time clouded by the vail of his flesh, 
Phil. 2.7.  in the form of a servant.  
Secondly, God's outward or external glory, is the index or discoverer, of the former, shining outwardly in his works, which have certain marks and footsteps of the Divine glory imprinted in them. God's inward glory dependeth absolutely from his nature, 
Act. 7.2.  by which God cannot but be the God of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But his outward glory depends from his most free will and pleasure, working all things after the Counsel of his own Will. 
Eph. 1.11.   
By outward means, illustrating his inward glory, diversely and sundry ways; the Creation one way, the fall of man another way: In respect of this, as the wisdom of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold, 
Eph. 3.10  or having curious variety in it; so may this outward manifestation of God's glory, not unfitly, be said to be manifold and full of variety.  
1. The first way then or mean is creation, first in execution, and therefore without doubt, first also in the Creator's intention, whereby this infinite wisdom, goodness, and power is set forth.  
2. The next place we assign to the Creation of man, to evidence his goodness in a more special way, as having in a manner made all for him, making him to have dominion over the works of his hands, 
Psal. 8 6.  putting all things under his feet.  
3. The third place we give to the permission of the fall and sin, having given him not impotentiam cadendi, an impotency to fall, but potentiam non cadendi, a power not to fall if he pleased; which, he abusing brought himself, and all mankind into death and misery, by transgressing the command given him, and so becometh a mean to set forth God's justice and mercy; his justice in punishing this rebellion with eternal fire; and his mercy, in giving his only begotten son, that whosoever, of the now lost off spring of Adam should believe in him, should not perish, but have everlasting life, as a gift of his infinite mercy: 
john. 3, 16, 17, 18.  but he that believed not, should be condemned, because he believed not in the name of the only begotten Son of God. And this is a third way, whereby God sets forth the outward glory of his Justice and infinite mercy.  
4. A fourth way is consisting in the free gift of his word, and ministry, to acquaint lost man with his forlorn estate, and to discover a way how to get out of the same; The law is given to discover the first; and the Gospel shows a way how to get out.  
1. 
1. the Law  The word of the Law taketh place first, which being preached, doth first bring man to a sight of sin, 
Rom. 3.20. Chap. 7.7.  Rom. 3.20. discovering to man his manifold defects and swervings from the law.  
2. After this it proposeth Gods curse due to sin Deut. 27.26. Gal. 3.10. 3ly. Whence ariseth anxiety, 
Deut. 27.26. Gal. 3.10.  fear, and that grief the Apostle calleth according to the world 2. Cor. 7.10. 4ly. By all which acts man is prepared to entertain the grace of the Gospel, which is appointed for sinners, 
2. Cor. 7.10  Mat. 9.13. 1 Tim. 1.13. for them who labour and are heavy laden Mat. 11.28. 
Mat. 9.13.  
Mat. 11.18  For those who are poor and of a contrite spirit Isa. 66.2. Then the Gospel taketh the second place, 
2 the Gospel.  which  
Offereth to the sinners contrite with the sense, and feeling of their sins, and God's wrath for the same, the grace of God in Christ, revealing the mystery which was kept secret since the world began, 
Rom. 16.25. chap. 10.16  Rom. 16.25. showing how by faith they may become partakers of the same. cap. 10.16.  
Then secondly, the Gospel begetteth faith, as an effectual, and powerful instrument. Rom. 1.16. by the word preached and heard, 
Rom. 1.16. chap. 10.17  cap. 10.17. and thus,  
Thirdly it applieth grace to the believer, according to Christ's promise Joh. 5.24. Verily, verily, I say unto you, 
joh. 5.24.  he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. From this ariseth in our hearts.  
joy, because being justified by faith we have peace with God, through Jesus Christ. 
Rom. 5.1.  Rom. 5.1  
Grief; for discovering by the Gospel so great a mercy of God the Father towards us, man cannot but grieve, and be ashamed of those sins wherewith he hath offended him. This is a far other grief from that of the world, which therefore the Apostle calleth the grief according to God 2 Cor. 7.10. 
2 Cor. 7.10.  Bringing with it a new man, in mind, will, affections and all his actions, from evil to good, Psal. 34.15. 
Ps. 34.15.   
And here again the Law becomes subservient to the Gospel. For seeing this change is not to be wrought after man's pleasure, but according to the will of God expressed in his Law. 
Isa. 8.20. Ezc. 20.18.19. Mat. 15.8.9. Col. 2.8.18 Psal. 119.105. jer. 31.33. Rom. 6.  Isa. 8.20. Ezek. 20.18, 19 Mat. 15.8, 9 2 Col. 8.18. Therefore the Law here offers itself again to be a Rule to us in this new life Psal. 119.105. Jer. 31.33. Rom. 6. Thus it plainly appeareth that God Almighty doth all for man. For man 

1. All things were created, Psal. 8. Even Angels to be his Ministers, Heb. 1.14.  
2. 
Heb. 1.14.  God's Son devested himself for man, & came down from Heaven, submitted to that shameful death of the Cross to redeem him, 
Phil. 2.6, 7, 8.  Phil. 2.6, 7, 8.  
3. For man's sake, God hath committed to writing his will in his Law and Gospel. That so man might    
See his deformity by sin, 
Rom. 7.7.  and punishment deserved; to seek for mercy. That man might secondly  
Get faith, to lay hold on Christ, to be saved by him from the evil of sin, and punishment. And lastly, to  
Gather men into a society, or Company, who should be his peculiar people, 
Tit. 2, 13.  zealous of good works. Which people called out of the World and believing in Christ, make up his body spiritual, the Church, of which he is the head: And thus we see all was done for the Church.   

CHAP. II. The Nature and Members of this mystical body of the Church.  
THe Church according to these premises, is an assembly or Company of men, whom God by his Word and Spirit calleth out of the State of sin, to the State of grace and glory. God calls men ordinarily by men, his Ministers, who are his Ambassadors, beseeching and praying men in Christ's steed to be reconciled to God. 
2 Cor. 5.20.  The Church than is a number of Called, and calling doth make up this Assembly we call the Church. From this Act of calling the Church hath her name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation or Company, called together; in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling out, namely of some from others: 
joh. 15.19. Chap. 17.6. verse 14.  I have chosen you out of the World; because they were given him out of the World: And being thus called out, they are no more of the World. They are now to be a particular peculiar Assembly or Company distinguished from the former. 
Gen. 12.1.  Thus was Abraham called out of Ur of Chaldea, Paul out of the Assembly of Pharisees, others, yea all out of the Company, and state of sinners, the power of darkness, 
Col. 1.13. Act. 26.18.  Col. 1.13. The power of Satan, Act. 26.18. To be of the number of God's people, who are in the state of grace, to repentance, 2 Pet. 3.9. 
2 Pet. 3.9.  To God's Kingdom, 1 Thess. 2.12. 
1 Thes. 2.12.  We may observe here by the way, the high dignity of every one effectually called; he is by calling entitled to the Kingdom, and glory of God: an high or supernatural calling, 
Phil. 3.14.  Phil. 3.14. An heavenly calling, 
Heb. 3.1.  Heb. 3.1. Compare Chap. 12.22, 
Chap. 12.22, 23.  23. The Church then properly is the Assembly of the Lord, or the Lord's Assembly. This Assembly hath Christ loved, and given himself for her, 
Eph. 5.25.  Eph. 5.25. He hath purchased the same with his own blood, Act. 20.28. 
Act. 20.28.  Her he purifieth, and bestoweth eternal life upon, 
Eph. 5.23.  Eph. 5.23. The matter therefore of the Church is an Assembly of men, elected and called, 1 Pet. 1.1, 2. 1 Cor. 1.2. 1 Thess. 1.1, 2, 3. Rom. 8.28. If the Church be 

1. An Assembly, one alone cannot be a Church, as Elias conceived, 1 King. 19.10. For one is not a people, flock, a multitude of believers, 
1 King. 19.10.  a holy nation. City of God, the Congregation of the just, as the Church is said to be 1 Pet. 2.9. Chap. 5.2, 3. Eph. 2.19. Act. 4.32.  
2. The Church again is an Assembly, of men, not of Angels, who neither are men, nor chosen, or called as men.  
3. Thirdly, the Church is a Company, or Assembly of the elect or chosen, 1 Pet. 1.2. Rom. 8.28, 29, 30.  
4. Fourthly, It is an Assembly of men elected and called, & therefore it is not sufficient to be elected, calling is required also. Election appoints them, but calling makes them actual members, & declares them. Thus Paul by destination was a member of the Church in his Pharisaisme, even then when he persecuted the Church: But by calling he became an actual member, Gal. 1.15. To the contrary, whereas excommunicated persons, and such as are newly come into the Churches pale to be instructed, but are not as yet baptised, may be elected & called; as may appear by the example of those, who were excommunicated by the Jewish Church, john. 9.22. Of the Thief on the Cross, Luke 23.43. And Cornelius, Act. 10.2, 34. These therefore may be also members of the Church, and are indeed, as many as have true faith. Children also, and mad men belong to the Church.    
Outward by Condition of their birth, which causeth them to be called holy or Saints, being born of faithful parents, either one or both, 1 Cor. 7.14.  
Secondly, they belong to the Church inward or invisible, by the gift of inward calling, Rom. 11.29. By which known to the Lord are those who are his, 2 Tim. 2.19. 
2 Tim. 2.19.  Those who are deaf may not only be partakers, of the inward, but also outward calling; not by hearing indeed, but by sight: as often as Christ Crucisied is set forth to the faithful in the Gospel and Sacraments, Gal. 3.1.   

CHAP. III. What it is that makes the Church, with her true marks.  
THat which gives being to this holy Assembly, the Church, is, that the same is called by the word and spirit of God, out of the State of sin, into the state of grace. All and every member of the Church are such by calling. Thus Abraham is called out of Vr of the Chaldeans, Paul out of Pharisaisme, all that are Members of the Church, by being called out of the state of sin, into the state of grace. Outwardly by the word, whereby also are called even these that are not elected, Mat. 20.16. and 22.14. Inwardly by the holy Spirit according to God's purpose, Rom. 8.28. and of election Chap. 9.11. belonging only to the elect, Rom. 11.29. 2 Pet. 1.10. Hence is the Church called and said to be, 

1. Visible, according to outward calling by the word, being sensible or subject to sense. And  
2. Invisible, in respect of the inward calling by the Spirit, not being sensible, or subject to sense, only known to him who calleth, 2 Tim. 2.19. The Lord knoweth who are his; and is also discerned by those who are called Rev. 2.17. For none knoweth that new name in the white stone, saving him that hath received it. Christ therefore saith; the Kingdom of God cometh not with outward observation, or show, but is within. Luk. 17.20, 21. that is in secret Psalm. 45.13. The King's Daughter is all glorious within, and so we confess in our Creed to believe the Church; and faith is of things not seen Heb. 11.1. Yet the Church is visibly known by a mark purely divine, the word, which marketh out the Church two ways infallibly and sensibly.    
1. Infallibly, because the Church is a body, or company of those, who embrace the word of God; and every company or body embracing the word of God, is the Church; according to Christ's word Joh. 8.47. He that is of God heareth God's word, and vers. 31. If you continue in my word, then are you my Disciples indeed. Chap. 10.27. My sheep hear my voice, and v. 5. they know not the voice of strangers.  
2. Secondly, the visible Church is known sensibly by the word, which may be seen, read, and heard. The preaching of the word, and profession of the same, as also the use of the Sacraments are secondary marks, together with order & discipline flowing from the former, which is purely divine; But these are of a mixed nature, partly divine and partly humane, in respect of man's help in the administration of the same: whence they are more or less pure and incorrupt, according to the dispensers of the same.   

CHAP. IU. Of the Prerogatives of the Church.  
HAving showed the nature of the Church, in the next place, let us view the privileges, and dignities of the same; for God hath graced this Assembly we call the Church with special prerogatives above all assembly's in this universe: all must be subservient to her, Kings must be nursing Fathers, and Queens nursing mothers. Isa 43.23. These dignities may be considered either in  
1. General. Isa. 54.1. we read of the enlargement, and advancement thereof under the name of a tent, wherein anciently they dwelled; the stretching out the Curtains, the lengthening of the cords, the breaking forth on the right hand and on the left, inheriting the Gentiles, and making the desolate Cities to be inhabited; what meaneth it but the enlargement of the Church Christian; consisting jointly of Jew and Gentile. There was a time when it did belong to the Jews, and to those that did join with them, but now Christ hath broken down the partition wall, and hath laid all the world common; 
Eph. 2 13.  now he hath enlarged the Church, and spread it all the world over. This is that Peter speaks of Act. 10.34. Of a truth I perceive, that God is no accepter of persons, but in every nation he that feareth Him, and worketh righteousness, is accepted of him, see Mat. 8.11. The particular dignities and privileges of the Church are these.  
1. First the Church is Christ's body, namely mystical, whose head and very soul is Christ, quickening the same with his spirit, Eph. 1.22, 23. Hence whatsoever is done to any of the Church, he taketh it to himself, Act. 9.4. Saul, Saul, why persecutest thou me? Membris adhuc positis in terris, caput clamat in coelis, & non dicebat, quid persequeris fideles meos? August. Serm. 11. the anct. Whilst his members were as yet on earth, the head cries out in heaven, and he saith not, why persecutest thou my faithful ones, but why persecutest thou me?  
2 Secondly, the Church is Christ's Love, 
Ps. 45.20. Eph. 5.31.  Spouse, Sister and Queen, Daughter of a King, yea his Wife. This is a near relation and partaking: A man shall be joined to his Wife, saith the Apostle, and they two shall be one flesh. This is an ineffable mystery, the Believers heart may feel it, no tongue can express it, here all language is lost, and admiration seals up every lip: Principality and powers, nature and reason, men & Angels stand amazed at it.  
3. Thirdly, this holy Spouse begetteth Children to Christ, 
1 Pet. 1.23  by the seed of the word, and ministry of the same; therefore is she called the Mother of us all, Gal. 4.26. And after they are borne. she feedeth her Babes by the same word, 
1 Pet. 2.2.  as with milk and strong meat. The sincere word of God being of this nature, that without any mixture of humane addition, it serves for a most fit nourishment of our souls; whence is that saying of old, Qui non habet Ecclesiam matrem, non habet Deum patrem: He or she who acknowledgeth not the Church for his Mother, hath not God for his Father. These her Children are a Kingdom of Priests, a holy nation, Exod. 19.6. The Lord's inheritance, and his flock, 1 Pet. 5.3. john. 10. All which and many more expressions the Scripture affords; whereby it plainly appears how dear and precious the Church is to God: I am my beloved's & my beloved is mine, Cant. 6.3. All true believers, members of this Church are his, by a peculiar propriety: We are thine, thou never barest rule over them, they were not called by thy name, Isa. 63.19. The Devils are his vassals, the wicked of the world his prisoners; The faithful only are his Jewels, friends, brethren, members, his Spouse; His by all the relations of intimateness, that can be named.   

CHAP. V The good things which flow from this near relation to the Church and place where the same is gathered.  
SAmpson (who was a Type of Christ) comes not empty handed to his Wife; Christ Jesus who hath chosen the Church for his Wife, loves his Wife with a true love, and therefore she is sure of abundance of blessings. All grace to our souls, all good to our bodies, all peace that may concern this life, or that to come is derived to us through Christ the Husband of the Church. Whatsoever good descends from God to us, is granted through Christ, we are elected in Christ as the head, redeemed by Christ from all iniquity, and purified to himself to be a peculiar people (that is the Church) zealous of good works, Tit. 2.14. We are engrafted into Christ as Members of his Body, and at length we shall be saved by him. God gives to all gifts, but they are only true comforts, to those which enjoy them, as members of Christ's body the Church. Amongst his Love tokens, which Christ bestows on his Spouse the Church for grace and ornament, the Jewel of the word and ministry is the chiefest, so the Psalmist 147.19, 20. He shown his word unto Jacob, his Statutes and his judgements unto Israel, he hath not dealt so with any nation. The benefits of this are expressed in the 19th. Psalm. by six Couples; where your are to note, and observe.  

1. That David speaks especially of the word of the Gospel, 
Verse 7, 8.  which converts, and rejoiceth the heart. Mark likewise  
2. The names he gives to the word. Then  
3. The benefits of it by couples; and that by way of opposition to all other instruction out of the pale of the Church, that is in opposition to all mere humane learning: plainly showing the happiness of them, who are made partakers of the word.   
1. The first name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jecit, projecit. To cast forth from him: hence Thora a doctrine uttered, cast forth by a Teacher to instruct others, here especially concerning the will of God, wherefore the word Jehovah is added. 
Verse 7.  It's two excellencies, and effects are, integrity and restitution, or restoring the soul, Conversion.  
1. Integrity, the word of God is perfect, that is, discovers more plainly and fully to his Church or people the will of God, than any doctrine or learning that is taught out of the Church by any, though never so learned. Philosophers had only the knowledge of God, by the Creatures, Sun, Moon, Stars, and others on Earth, in the Air, and the Sea, whereby God did evidence his goodness, wisdom, and power: his will & nature is not evidenced fully or perfectly.  
2. Excellency, or the second effect of God's Law is, to convert the Soul; that is, God's heavenly doctrine discovers the remedy against all evils which proceed from sin, & withal the way to get out. But humane wisdom at the farthest brings only to the sight of our miseries; prescribing no remedy, but leaves men with great pensiveness, and care of mind, to inquire the cause of that horrible ruin in man, the little world, and chief of all visible creatures: which made Theophrastus to utter this complaint, that nature was rather a Stepdame, than a loving Mother to mankind. Thus men out of the Church are left without any remedy, spending and wasting themselves with most sad and sorrowful complaints; Whereas God's word showeth to those of the church a plain way to get out of their wretched estate.  
2. The second name given to the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnud, to testify; the Law or word is called a Testimony because it beareth witness of God's will, which he manifesteth to us in his word, chief the Gospel. Truth, and making wise the simple, are the two excellencies of this Testimony. The Word of God witnesseth first 

1. What is that good, acceptable, and perfect will of God. Rom. 12.2.  
2. Secondly, being applied to our thoughts, words or works as a witness in our consciences, it either accuseth, if they answer not the pattern, God hath given in his Word: or else excuseth, if they be conformable to the word.    
3. The third general excellency of the word, and first of this Testimony is  
1. Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faithful, certain, firm, incorrupt, which is always the same, a singular excellency of the word expressing fully the nature of the Author of this word, who is Amen, yesterday and to day, 
Heb. 13.8.  and the same for ever. By this Christ prayeth the Father to sanctify his Disciples, joh. 17.17. Sanctify them by thy word, thy word is truth, as if he said; only that doctrine which is delivered in thy word, is the truth; All other doctrines are erroneous, whence it is that the consciences cannot be settled by them, but are left uncertain, always doubting, never fixed and settled, and so at length are precipitated into the gulf of everlasting despair.  
2. The other excellency or effect of the word, and fourth in number is making wise the simple; No humane wisdom surpasseth this of the word, and whosoever will be truly wise, must repair to the word of God. This doth 

1. Reveal Gods will towards us, which no other doctrine can. This  
2. Sheweth us our wounds & diseases, and withal prescribes the remedy.  
3. This discovers the plots and stratagems of Satan against Mankind, and teacheth us how to avoid, or to meet them. To be exercised in the word is the way to attain true wisdom, which the worldly wise never meet with; except he deny his earthly wisdom, and become simple, as a babe, a very fool, humble, lowly, harmless, not examining things by the weak rule of his crooked reason, but suffer himself to be guided by God's Word, although the same seem never so foolish. Then will he find indeed, that the word, which the men of this World despise as foolish, hath more wisdom in it then all the World. They shall acknowledge, that, which in their esteem formerly was but weak, and of no power or efficacy to salvation, to be more strong and powerful than all conceited eloquence.    
3. The third name, or title of the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitations, statutes, precepts, commissions, charges, committed unto men carefully to be observed; the transgressions whereof God hath threatened to visit and punish. This is the reason of the name. The effects or excellencies of these statutes, are these two; They are right, And rejoice the heart, being the fifth, and sixth excellencies of the word.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word signifying right or strait, even and plain; and therefore pleasing the eye, and so the heart: things crooked, rough, and uneven do displease. God's word is right, communicating to us the straightest rule of life. It leads us not per Ambages in ways fare about, but in the directest line to heaven: whosoever keepeth the same cannot choose but enjoy a quiet, and therefore a rejoicing heart, and joyful conscience. The doctrine taught in the Church is plain and perspicuous, having no knotty, and obscure quirks in it, leading out of the way, into precipices: But to the contrary humane doctrines are various, doubtful, of inextricable labyrinths; out of which the wit of man is not able to get. Heavenly doctrine, especially that of the Gospel, freeth the Conscience formerly entangled, removeth all doubts, scruples, perplexities, and anxieties of mind, contracted by humane learning. It doth bring them into the right way to the safe haven of rest; which cannot but rejoice the heart: And this is the sixth excellency, or effect of the word of God, belonging especially to the Gospel. For this only makes the heart joyful, and appeaseth the conscience before God, which no humane learning can do; neither the law, by reason of our corruption, which it rather stirreth than appeaseth. And although it be the doctrine of the Cross, yet it is joined with such comforts, which keep up the heart, and make it overcome at last all difficulties. The fourth name or title of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precepts, commanding or forbidding with authority and power to bind, or giving advice by way of persuasion, and direction; the two excellent effects are purity, and light. It commandeth that which is good so plainly, and forbids that which is bad, that it may not be hidden, except it be from those who are lost, in whom the God of this world hath blinded their eyes, lest the Gospel of Jesus Christ should enlighten their minds 2 Cor. 4.3, 4. The seaventh excellency of the word is to be pure having no dregs of corrupt opinions mixed with it, nor admitting any wickedness. Humane learning is many ways defiled, even in these things wherein they seem most wise: men in their laws should discover most wisdom, yet in them also they appear but mere men, as is plain in the laws of the Spartans' admitting adultery; the Lacedæmonians permitted theft, and other filthiness. But the Law of God is pure, allowing no wickedness, and the Gospel is not only pure, but showeth also and discovereth the fountain wherein we may wash and cleanse ourselves. The Eighth Excellency of the word is to enlighten the eyes: The heavenly doctrine revealed in the word, drives away all darkness of the mind, ignorance of God, doubtfulness, carnal security, diffidence, and other motions, swerving from the Law of God. It openeth the eyes of our mind to see our filthiness, to perceive the greatness of our sins and miseries, and holdeth out a present remedy: when in the mean while they without the Church, are oppressed with the greatest blindness, neither knowing nor understanding their evils, much less seeking to get out.  
5. The fifth name or title of the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, reverence; piety to God-ward expresseth herself a reverential fear: the Excellencies are purity and perpetuity; enduring for ever. The fear or reverence, that is, thereligion and worship prescribed in God's word, is clean from all filthiness, because God requires to be worshipped in spirit and truth, and with pure hands. But man's wisdom, which is attained by meditation upon the creatures, may come to the acknowledgement of a God, but who that God is, what he is, and how he is to be served or worshipped, here they are divided. Some of those destitute of the word feign a plurality of Gods, serving him rather like beasts, or devils, than men, by their humane sacrifices, and all manner of abominable lusts. But, God's word is pure, allowing no multitude of Gods, but one only, and prescribing a pure and clean worship, spiritual, and besitting his nature. The tenth excellency of the word is duration; The heavenly doctrine is still one and the same in substance, by reason of its spiritual purity, which admitteth of no variation much less corruption, and therefore must of necessity abide forever. All humane inventions, have not only varied, but came at last to nothing.  
6. The sixth and last title of the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements, because, 

1. The word doth contain God's judicial sentence concerning our thoughts, words, and works. Then  
2. Secondly, according to the word, we shall all be judged.  
3. Thirdly, And according to the word, we are to judge of our thoughts words and deeds.    
The two excellencyes are truth, and righteousness; the word doth declare God's truth and righteousness, in his providential administration of all things.  
The Eleaventh excellency of the word, is truth, that is that doctrine which is the rule of man's life, given him by God, hath neither falsehood nor vanity in it, and therefore according to the same we order our life, and conversation; other instructions given by man are full of error, falsehood and deceit, so that those that follow that crooked rule, must needs be much out of the way. The Twelfth and last excellency of the word is righteousness: there is nothing in the word you may find fault with, but is absolutely perfect; whereas humane laws, ordinances and statutes, are unjust, and filthy, allowing that which is wicked, and forbidding oftentimes that which is good. But the word of God with its testimonies, doctrines, precepts, and commandments, teaching the fear of God, is altogether just and righteous, happy therefore is that nation, where God hath been pleased to gather a Church for himself, & is pleased to continue the same; this is it Moses presseth to the Israelites, Deut. 4.5, 6, 7, 8. I have taught you statutes and judgements, even as the Lord my God commanded me, that you should do them in the Land where you go to possess it. Keep therefore and do them, for this is your wisdom, and your understanding in the sight of the nations, which shall hear all these statutes and say, surely this great nation is a wise and understanding people, for what nation is there so great, that hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? And what nation is there so great, that hath statutes & judgements, so righteous, as all this law which I set before you this day? By these and the like Moses evidenceth, that he is not able to express the greatness of the blessing of the word, which God doth grant to some nations, it is a privy blessing, which the Psalmist in a singular manner sets forth Psalm 147.19, 20. Having mentioned many temporal blessings God had afforded to the Jews, whereof some were.  
1. Common to them with other nations, Vers. 16.17, 18. Snow, hore-frost, and Ice, all for the fruitfulness of the earth, in common to all good and bad, within the pale of the Church, and without.  
2. Peculiar to the Jews only; and the same.  

1. Temporal, the building of their City, ruined before by the Chaldaeans and the bringing them back out of the Babylonian Captivity. Others were.  
2. Spiritual, Vers. 19, 20. The giving to them his word, wherein he reveals his will to his Church, a favour not afforded to any nation besides.   
The Jews had three Crowns which made them renowned and famous. The Crown of the Law, King, and Priest; of all three the Crown of the Law was most glorious, because by her Prince's reign, Prov. 8.15, 16. David therefore meditats therein night and day, 
Psal. 1.2.  and makes the same his Counsellor, in the morning when he risen, and at night when he went to bed, Psal. 119.  
I will add one excellency more assorded to this Nation, before all others in the World.  

1. This Nation was one of the first received the Gospel.  
2. This Nation did yield to the first Christian Emperor Constantine the Great, born at York, who gave peace and honour to the Church.  
3. The third and greatest Light, that did shine forth in darkest Popery to all the World was Wickliff.  
4. The first royal Martyr was Oswald, who united the two Crowns of England and Scotland, after he had much enlarged the bounds of Christ's Kingdom with his own; in the end exchanged his Princely Diadem for a Crown of Matyrdome, and so signed the Christian faith with his royal blood.  
5. It was the first Kingdom, that shook Antichrist fully out of the Saddle.   
Now besides these blessings afforded the Church; Empires, Kingdom's States and Commonwealths prosper and flourish with the Church; God hath a special care of such Lands, where his Church, and true religion find entertainment; The Kingdom of Israel flourished even to the admiration of others, as long as true Religion flourished in the Church. But assoon as they fell off from God, and gloried only in the Temple, the place was turned into an heap of stones, & the people were dispersed, without a King or Prophet, or any show of a people of God. Asia was once famous through the World, by reason of the Churches in the same; the fame of their faith sounded far and near. Their place now is become a Receptacle for Mahomet, a Synagogue for Satan, and a Temple for Turkish Idolatry. That Nation then, Empire, Kingdom, & State flourisheth, where the Church flourishes in maintaining the truth of the word.   

CHAP. VI Sins exposing a Church and Nation to the wrath of God.  

1. FIrst, Barrenness  
2. Cruel Usage of his Saints and Messengers.  
3. Light esteem of the word of God.   
These strip a Nation of those blessings wherewith God hath graced them, and expose it to scorn and contempt.  
1. Barrenness, whether carnal or spiritual, hath always been accounted a Curse; John's Mother insinuateth the one Luke 1.25. The Lord hath looked on me to take away my reproach amongst men; and when God gives salvation, he is said to take away barrenness; Sing O barren; thou that didst not bear, Isa. 54.1. But what are our fruits? the Catalogue of them we have Gal. 5.19, 20, 21. works of the flesh, specially these, variance, hatred, emulation, wrath, strife, sedition, heresy, envyings, murder, drunkenness, and revel: better to be barren, then bring forth such fruits. These were the fruits, of Zion and Jerusalem, the Jewish Nation, and Church in our saviours days; therefore in his love to the people of Israel, zeal of their salvation, & knowledge of their final destruction at hand, in grief and pity he burst out into tears: Oh that thou hadst known in this thy day; a passionate speech abrupt or broken off, he could not speak out the rest for weeping, by reason of those things that were to come upon them. Abundance of affectionate thoughts as it were thronging the heart, like some violent press of people at a door, hinder each others passage, he blames and withal pittyeth them. O if thou hadst known, at least in this thy day, that is thy visitation, this time wherein God calleth thee to repentance, and offereth peace to thee; understand how happy hadst thou been, thou hadst escaped the determined destruction. Our saviour showeth the end of such barrenness plainly, John. 15.1. In the parable of the Vine. which speaketh of every one in the Church, into which they are implanted by Baptism. we'll note these following degrees.  

1. They are barren, bear no fruit, this is the first step into Hell; After which  
2. They are cut off from the Vine, cut it down, saith Christ, Luk. 13.7. Why cumbreth it the ground? as if he should say, they do with their bad example but mar others, and make them unfruitful.  
3. Being cut off from the Vine, they are cast out of the Vineyard, that is the Church, they are not suffered to suck in Vain the breasts of her Consolation, nor partake of her prayers; The Lord is moved to reject them, his labour not being answered, he will pull down the fence, break down the brickwall, leave his own Vineyard to wast, own it who will Isa 5.6. What more fearful then for a man to be left by God, to become a Lodge for Devils, lusts, and wasting sins, till at last by death he is cut off. The Lord brings on them this judgement in manner following.   

1. By death, cut him down, bring the axe, the pruning knife hath done no good, hue him down by death, from the Ministry under which he hath been so long fruitless.  
2. Taking away the means of fruitfulness, the Clouds shall not rain upon it. Isa. 5.6. The means of salvation his word and Ministry shall be taken away.  
3. Blowing on the gifts they have already, they shall do them no good; the unprofitable servant had his Talon taken away.   
This curse is so eminent upon many men, of good parts once, that comparing themselves with themselves now, a man may say with the disciples of the Figtree Mat. 21.20. how soon is the fig tree withered. And this a further degree.  
4ly. They whither receiving no life of sap from him that gives the sap of life to all. And being  
5ly. Withered, they are bound up into faggots, like the tares into bundles Mat. 13.30.  
6ly. Thus fagotted up they are cast into the fire.  
7ly. Where they burn and fry in these quenchless flames, ever frying, never dying.  
The second provoking sin is cruelty, a sin wherewith the Land is justly charged, and whereof I wish it were discharged. God is never well pleased with too much Cruelty. It may many ways be committed, and that against beast and man, enemies and others, but especially against those that fear God, and his Ministers. Against  
1. Dumb beasts or Creatures without reason, we little think it; But the first words of the Angel to the unmerciful Prophet Numb. 22.32. Wherefore hast thou smittten thine ass? do plainly show that God shall call us to an account, for the unkind and cruel usages of his poor mute Creatures. He hath made us Lords over them, not Tyrants; Owners, not Tormentors: He hath given us leave to kill them for our use, not to abuse them at our pleasure. They are so our drudges, that they are our fellows by Creation. A righteous man saith Solomon Prov. 12.10. regardeth the life of his Beast; The Beast is to be fed according to his labour, and laboured according to his strength, and in both his life is regarded; he doth not overworke him, and affords him good keeping. God who saveth man and beast Psal. 36.7. hath commanded they should rest from their toil on the Sabbath Day, Deut. 5.14. See also Chap. 22.6. how God provides for Birds.  
2ly. Secondly, cruelty against man either 1. Condemned Deut. 25.2. To one whose offence was not capital Forty Stripes were only to be given, and not above, to draw our cruel rage, and fierce affections to pity and compassion, Cruelty in deeds, or bitter words, even toward evil doers, that are already adjudged, or stand at the Bar to be judged, is barbarous and inhuman. To insult over a poor prisoner, or a condemned person, carried to the place of execution, standeth neither with a humane disposition, nor with a Christian affection, or brotherly Compassion. Yet how common now a days is this cruelty, even in, and at the place of Justice and Judgement, from whence all gall and bitterness should be banished.  
2ly. Cruelty against our Brother who is at liberty, free, and his own man.  
1 Levit. 24.19, 20. If a man cause any blemish in his neighbour, as he hath done so shall it be done to him, breach for breach, eye for eye, tooth for tooth, such a blemish as he hath made in any, even such shall be repaid to him; If then any fight with, or beat, or maim his Neighbour, he is cruel.  
2ly. If by any means you procure the death of your Neighbour, whether it be by sword, famine, poison, false-accusation, or otherwise, you are cruel, and for it to be ranged with Cain who risen against his Brother and slew him.  
3ly. If you play upon your Neighbour's infirmities, making him your laughingstock, or subject of your mirth and sport; these deserve pity and should move us to thankfulness: It is but an unhappy wit that maketh sport of another's misery. It is a kind of persecution which ariseth of contempt of our Brother, and a degree of murder Mat. 5.22. He that saith Raca to his Brother is guilty of a Council. Raca signifieth all signs and gestures that express contempt, as snuffing, tushing, jeering. The Children of Bethel mock Elisha the Prophet.  

1. For his person, calling him bald pate.  
2, For the favour of God shown upon Elias his master, in saying ascend bald pate as thy master Elias did. 2. Kings 2.23.   
4ly. Molesting widows, or fatherless, Zach. 7.10. Oppress not the Widow, break not over where the he dge is lowest, do not wrong there especially, where we have most ease and advantage to do it, by reason of their weakness, and inability to save themselves harmless, or to resist and offend us. Therefore God in his Law gives charge so often, and takes so great care of them Exod. 22.21.22. Isa. 1.17.23. jer. 5.28. Deut. 10.18. whosoever molests widows and fatherless Children, is cruel in a special manner.  
Fifthly, if you injure strangers you are cruel Exod. 22.21. Thou shalt neither vex a stranger nor oppress him, 
Exod, 22.21. Strangers.  a word signifying to make a spoil & prey, to oppress by might and violence, applied usually to the rich and mighty, that vex and spoil the poor, fatherless, & stranger, whom God loveth, and commandeth us to love, even as ourselves, Deut. 10.18. Leu. 19.33. 
Deut. 10.18.  If a stranger sojourn with you in your Land, you shall not vex him, 
Leu. 19.33.  Vers. 34. The stranger that dwelleth with you shall be as one borne amongst you, and thou shalt love him as thyself, Jer. 22.3. Do no wrong, 
jer. 22.3.  do no violence to the stranger who is most exposed to wrong, such therefore hath God taken into his more special protection, Zach. 7.10.  
Sixthly, if you wrong the poor, 
Zach. 7. to.  one of these four ways: Either.  
1. 
Cruelty against though poor.  Lending him money upon usury; Exod. 22.25. If thou lend money to any of my people that is poor by thee thou shalt not be to him as an Usurer, neither shalt thou lay upon him biting usury.  
2. Secondly, we are cruel to the poor, if we pay not the labourer his hire Deut. 24.14. Thou shalt not oppress a needy, and poor hired servant: thou shalt give him his hire for the day, the Sun shall not go down upon it, for he is poor, and therewith sustaineth his life: Lest he cry against thee to the Lord, and it be sin unto thee: See also Leu. 19.13. Deut 24.14. Of this Job 7.2. A Hireling looketh for his work, that is for the reward of his work. By Jeremy Jer. 22.13. A woe is proclaimed against such oppressors, woe unto him, etc. That useth his neighbour's service for nought, and giveth him not his work, that is, his wages, Jam. 5.4. Behold the hire of the labourers, which is by you fraudulently kept back cryeth. Christ amongst other weighty Laws nameth this for one, Mar. 10.19.  
3. Thirdly, we are cruel to the poor, if we restore not the pledge of the poor, Exod. 22.26. If thou takest thy neighbour's raiment to pledge, thou shalt restore it to him before the Sun go down. Observe that by raiment is meant.  
1. That, which either he weareth by day, or lieth in by night: understand also  
2. Secondly, by proportion all other things, whereof he hath present use, as tools and instruments to work with, and such like. But things necessary for to feed the life, as the Millstone which grindeth Corn, or any the like may not be taken to pawn, Deut. 24.6. The Millstones are named but for an instance forbidding all others of like sort, as pots which they boil Meat in, etc.  
4. Fourthly, we are cruel to the poor, if we withdraw our Corn from them, Prov. 11.26. He that withdraweth Corn the people will curse him; he who withholdeth Corn, holdeth as it were the gracious hand of God, yea puts it back by his covetousness, when God in bounty hath stretched it forth to a Land: and therefore by diminishing plenty to the people, they most justly pull down upon themselves the curse of the people. But he that selleth Corn lengtheneth as it were the reach of God's arm, and enlargeth his bounty sent unto a Country. Wherefore the prayers of the people shall fetch down a blessing upon his head from heaven. Now what is said of the Countryman concerning his Corn, let the Citizen also mark concerning his wares. Non vincat honestatem utilitas, sed honestas utilitatem. Let not profit overcome honesty, but let honesty overcome profit.  
Seaventhly and lastly, 
7ly.  cruelty may be used and exercised, by those that are in any place of authority; even a petty Constable and Tything man, especially if he conceive himself in favour, with some he or she great one, than where the sheeps-skin will not serve, the Foxes must supply, and if that be discovered, then is he as a roaring Lion and a raging Bear, Prov. 28.15. The right which he pleadeth is nothing but his Office; the mercy which he showeth, is only where he cannot exercise more cruelty; the help which he affordeth is to expect worse usage. The mischief of wickedness is great where it is joined with power.  
3. 
3ly.  The third provoking sin is Cruelty exercised against his immediate servants, his Saints and Ministers, only under that notion; If God be provoked with these and the like cruelties against beasts and ordinary men, how greatly is he incensed against that cruelty which is exercised against his immediate servants, his saints, the righteous and upright in the Land, who walk uprightly with God and Man, not turning to the right hand nor to the left; who show their holiness by their upright and just dealing, not in mimical gestures and words. Yet there are some worse than infidels even next to Devils, who hate all those in whom they see the least goodness, even for their virtues and graces, such they most dislike, reproach, traduce, eat, and avoid; keeping company with any other, though never so vile, but stand in direct opposition to the Godly. The Heathens after Christ's time did cry out against his followers. Christians were the causes of all public plagues and calamities. If Nilus did not overflow the field, if the Heavens stayed, the Earth quaked, if famine increased, by and by the poor Christians are cast to the Lions. But his Ministers they are the thorns in the sides of many now a days; they are accounted the scum and offscouring of the World; their Message and Persons alike spitefully rejected, by men of an anabaptistical spirit, who having never found or felt their spiritual misery, dream nothing but perfection, and conceive themselves not to stand in need of them. Carry he himself never so peaceably & meekly, even to the losing of the half of his livelihood, having no dealing with any in the matters of the World; I speak by experience; Yet he is a man of strife, & a man of contention, whom every one curseth, Jer. 15.10. If we threaten we are cruel Law preachers; if we promise, we slatter; if mild, we are fearful, and so despised and trampled on by every unworthy Ass; If bold we rail: prove we by arguments undeniable, we wrist Scriptures, and are Sophisters. Our assability is lightness, our austerity madness: Nothing can please them, who resolve not to be pleased. Harvest is done, the reapers must be discharged, and as for the time to come, we will have such as will be contented with handfuls of barley & pieces of bread, Ezek. 13.19. This some hope for, who I hope will miss their hope. But no marvel, the quality and matter of their doctrine is so opposite to man's corrupt nature, that there upon it is exasperated to enmity against itself, and the publishers thereof. There goeth besides with their Ministry a kind of gall and wormwood to men unreformed. The two edged sword in their mouth searcheth to the discovery of the most hidden, and best beloved corruptions. Hence Elias by his doctrine troubles Israel, 1 King. 18.17. Paul is accused by Tertullus to be a pestilent fellow, and mover of sedition; Christ himself the great Doctor of the world, is accounted a Sorcerer, Samaritane, drunkard, glutton, deceiver, devil, an Enemy to Caesar, and a troubler of the public peace. It must needs be very good, which Satan and his instruments hate and persecute so much.  
4. The fourth grand sin provoking God to wrath, is the Contempt of his Word: God hath made this Covenant with any Nation, who will acknowledge him for their God, that if they will hear his voice indeed, and keep his covenant, than they shall be his chief treasure above all people, a Kingdom of Priests and a holy Nation.  
But how did his people of old keep his and their Covenant? They took no heed at all to this Covenant, Law, or word of the Lord, but accounted it as a matter of no consequence. Every one followed that way he liked best; Sometimes they heard it more for a Custom, than any purpose to amend things amiss; Wherefore the Lord grieved, that ever he gave them his word. Certainly in vain made he it, his Law, the pen of the Scribes is in vain, as if be should say, the Law is enacted in vain, and by appointment of God put in writing by Scribes thereunto assigned for the use of his people, in regard of any use they made of it, or benefit that thence redounded to them by it, because it was by them no whit regarded, Jer. 8.8. And by his Prophet Isa. 65.2. I have stretched out my hand all the day unto a rebellious people, which walked still in a way that was not good. God did labour from time to time to reclaim them, and to reduce them to the regard of his word, and covenant he had made with them, but in vain; they followed not the motions and directions of the word, and spirit, but their own mind and lust. Therefore now he was fully resolved to reject them, as not his children, but the seed of the Adulterer, and of the Whore. Isa. 57 that is, not begotten by his word and spirit; but such as forsook God, their rather had Satan for their father; Thus they of old, and are we better? Is not the word disesteemed by most, as nor worth the hearing, but only that the Law and custom is so. Do not men in the general proclaim it openly in their practices, that they will not be controlled, but do as they see best. Are not men in worldly matters witty, and of great apprehension and judgement, yet as blind as beetles, and very blocks in religion? Eyes they have, and see not the things belonging to their peace; as bats and owls see best in the night, so their best understanding is of worldly matters. As a mole is nimble and quick within the ground, but above ground can make little shift; so talk or deal with these men of worldly matters, and they are cunning, but speak of religion, and you pose them as with a strange language. What is the reason of all this, but because the word is not regarded? Again, have we not others who go another way to overthrow the word? The word they confess is profitable and necessary to gather a Church, but not to continue it; To begin Faith, but when it is begun and begotten in us, we need not hear still: we have faith already by the word of God, we shall not therefore need to frequent the preaching of it still, we have that wrought in us, which the word is appointed to work. May not we apply to these that in the Comic, faciunt nae intelligendo, ut nihil intelligant? In showing themselves to have faith thus, have they any? Is not this under a colour of having faith, to scorn and deride the preaching of faith? the word begetteth us, 
1 Pet. 2.2.  and the same as food sustaineth us; It is to the weak milk, and strong meat to riper years: He never had faith by the word, that seeketh not the strengthening of it by the word. Have you faith? then seek to increase and continue it; which is done by the same means, that it is bred and engendered: This Peter teacheth in his first Epistle, Chap. 1.23. where he calleth the word immortal seed to regenerate us, and Chap 2.2. sincere milk to nourish us. So that we have aswell our growing, as our first birth by it, and therefore stand always in need of the preaching of it. The end of preaching is, 

1. Not only to convert us, but continue us.  
2ly. Not only to raise us up, but to uphold us.  
3ly. Not only to beget us to faith, but also to strengthen us in the faith.  
4ly. Not only to give the first life to us, but to renew us after our manifold slips, and often infirmities. In this life we have not attained to perfection, we always lack somewhat, we stand still in need of renewing and repairing Phil. 3.12 The cause standing thus with us, can we any way imagine to escape that like condemnation, Let the Apostle decide the matter Heb. 2.3. He makes you judges, how shall we escape? He doth not say, if we contemn secretly, or openly, but if we neglect; the careless neglect shall pull judgement on us; neither doth he say, so great a word, but so great a salvation. The Gospel is the power of God unto salvation Rom. 1.16. These which contemn it, contemn their own salvation. Behold the despisers, saith Paul and Barnabas Acts 13.41, as your forefathers by despising the word, brought heavy judgement, and plagues upon themselves, even so shall you: besides this, by this despising of the word, you judge yourselves unworthy of salvation. ver. 46. this your unbelief and contempt of the Gospel, speaks you unworthy of eternal life, this your own fact judgeth you not worthy.  
5ly. And lastly; Divisions amongst ourselves, cause the Almighty to enter into a controversy with his people. Hos. 10.2. This is that which weakness and lames us, and lays us open to the insulting triumphs of our adversaries.    
The war of the Church is the peace of heretics; our discord is their music; our ruin their glory: Oh what a sight is this? brethren strive, while the enemy stands still, and laughs, and triumphs. If we desired the grief of our mother the Church, the languishing of the Gospel, the Extirpation of religion, the loss of posterity, the advantage of our adversaries, which way could these be better effected then by our own dissensions. Only charity, humility, and a sincere mind will allay these broils, that being persuaded to correct, & reform those things wherein we have manifestly transgressed.   

CHAP. VII. Signs general and particular of God's anger with a Church and Nation.  
IN all Gods proceed to judgement, he is pleased to give warning; he ever leaves a latitude between his sentence and the execution of the same, this is a special mercy to give us warning: He might come and never tell us, out of mercy he tells us of it, before he cometh. God never comes to a blow without a word, to an execution without a warning. Had not those of the first World who perished in the flood, a fair and merciful warning, one hundred and twenty years, all the time Noah was building that vessel, which should preserve the World in the general destruction of it, Gen. 6.3. Before that most grievous Captivity of juda, and destruction of Jerusalem by the Babylonians, the Lord gave manifest tokens of his displeasure, and indignation: in Ezek. 8.4. Chap. 9.3. Chap. 10.18, 19 Chap. 11.23. We find the glory of God had forsaken the Temple, and was come to the midst of the City, where it stood to make one trial more to see whether the people would call him back by invocation, and lively repentance. All which divers motions of the glory of God, what do they else but evidence God's displeasure, and purpose to leave a people, and that his vengeance is at hand, when he gins to withdraw the most lively and sensible tokens of his presence, from those places where he was wont to show himself most familiarly? Lastly, what fearful, and prodigious signs of his wrath and indignation, went before their final & utter destruction by the Romans, recorded by Josephus, a great man of their own, Eye-witness, and actor of that Tragedy. A blazing star like a sword, and a Comet for a whole year together; A light, in the night about the altar, and the Temple as clear as day; A Lamb brought forth in the Temple by an Ox brought in to be sacrificed; The East gate of the Inner Temple, of brass, so heavy that Twenty men could hardly shut it, opening of its own accord; Stange sights of iron chariots, and armed troops in the air compassing the City about. Yet their misery of miseries did not overtake them, until upon the day of Pentecost in the night; the Priests celebrating their holy rites, they heard first some motion or noise, than a voice saying, let us departed hence: after which they had not a day of comfort, nor a gracious look from their God, but a fatal unparallelled destruction by the sword of the Romans under Vespasian and Titus, Father and son: without the sword, and civil dissensions; famine, and pestilence within. All which plainly shows that when God withdraws the lively tokens of his presence, he is sore displeased, and ruin is at hand. But let us see the signs of his displeasure with us? peruse the Chronicles of latter Centuries, and if you meet not with many you are blind: I shall cull out a few; After religious King Edward the VI decease, did not the Lord threaten this land and Church, in and by Qu. Mary? whose heart did not then faint and quail within him for the little hope that was left? was it any less than desolation he did threaten in LXXXVIII by that same blasphemously so called invincible Armado? were not Church and State, as a firebrand snatched out of the fire of that hellish Powder plot? I confess these are merciful Terrors and threaten, because turned off by mercy into mercies. But I pray, what meant the building of james Chappel by King James; and afterwards sending his son the late unfortunate King into Spain, contrary to the advice of learned Divines and Statesmen at home, and Ambassadors from abroad residing here, who were rejected as men out of their little wit, because out of their estate, by God's visitation of the Church in foreign parts. Did not the Lord play the Lion amongst us, by suffering our sins to prevail to an unnatural civil war, wherein father and son embrued their hands in each others blood, brethren did butcher one the other; of all the Vials of the wrath of God poured down upon sinners, it is one of the forest, when a man is fed with his own flesh, and made drunk with his own blood, as with sweet wine Isa. 49.26. I conceive none will deny this to be a general token of God's wrath with this whole nation. Again usually before some great calamity good and worthy men are taken away; 
Isa. 12.3.2, 3.  this is a fearful presage, (saith godly Dr. Gibbs now with God) that calamity is coming: Hence at all times the surviving godly have lamented the death of such: 
Psal. 12.1.  as David, Help Lord, the righteous are failed amongst the children of men Micah 7.1.2. Woe is me for I am like the summer Gatherings, and the Grapes of the Vintage, the good man is perished from the earth: the reason of this mourning is rendered by Isaiah Isa. 57.1. The righteous perish, and no man considereth it in heart, and merciful men are taken away and no man understandeth that the righteous is taken away from the evil to come. their death presageth an evil to come. You will say it is a mercy for them to be taken away from evil; but what hurt cometh to us? Let joash a great wicked one, because a wicked King show the reason in his Lamentation over old Elisha now departing 2 Kings 13.14. O my father, my father, the Chariot of Israel, and the horsemen thereof. They are the pillars of the Church, and the Strength of the Weal public, they are those who make good both places and time wherein they live, they keep away evil, and do good by example and prayers. job. 22.30. the innocent shall deliver the Island; the good man delivers his neighbours amongst whom he liveth by his prayers: or it may be read he shall deliver him that is not innocent a good man by his prayers sometimes turns away God's judgements from the ungodly. We see how fare Abraham prevailed with God for Sodom Gen. 18.32. Also Moses for a whole sinful nation Exod. 32.11. to ver. 14. A good man is God's favourite, see jer. 5.1. What he will do for the same, even spare the whole City. It is also a sign of God's anger with a nation, when he suffereth the Church in the same to be corrupted either in purity, corrupting the doctrine with heresy. All politicians hold this as a sign of a Churches, and Lands falling, when the old Enemies of truth increase: Or when the worship or service is corrupted by Idolaters and Schismatics, who by division break the unity, which is a preserver, dissension in judgement will soon come to dissension in affection, and ruin will be the end Hos: 10.2. Their heart is divided, their accord is gone, that cord is untwisted, they cannot stand; As soon as men divide from God, he takes away his spirit; for he is the spirit of peace and concord: and then they give themselves to seditions, and factions, never contented with any present state and condition, till they have ruined all, and themselves with it.   

CHAP. VIII. The means to recall God, from departing further from us, and to keep him still with us.  
1. THe first is fruitfulness. Is God provoked with our barrenness, and gins to departed from us, then certainly fruitfulness will keep him with us, and stay him from departing further: fruitfulness in good works must make amends for our former barrenness, not one fruit or the other, or one good work, or as many as may be numbered (as many content themselves with, and anticipate their reward by glorying all their life time in one good work or the other) but as our bad fruits, our sins, are without number, so much more must our good fruits be numberless. In fruitfulness is a fullness.  

1. Fullness of Duty, or dutifulness.  
2. Fullness of shame, for our former barrenness: that is shamefullness.  
3. Fullness of care, or carefulness for our former negligence.  
4. Fullness of pity, or pittyfullness for our former harshness.  
5. Fullness of mercy, or mercyfullness for our former unmercifullness.  
6. fullness of joy, or joyfulness for Gods sparing us.  
7. Fullness of thanks, or thankfulness for loading us notwithstanding our unworthiness, with the choicest of his mercies and favours. It is observable in the Scripture, that the Children of women long barren proved most famous and excellent.   

1. Of Sarah, Isaac from whose loins were multitudes deduced.  
2. Of Rachel, Joseph, that wonder of men and Angels.  
3. Of Hannah, Samuel, that great Prophet and Priest of the Lord.  
4. Of Elizabeth, John the Baptist of whom the Lord himself testifieth, among them that are born of women, 
Mat. 11.11.  there hath not risen a greater. So these Saints that have been begotten of spiritual barrenness, and converted from a sinful life have proved most notable instruments of God glory. As   
1. Marry Magdalene, the receptacle once of Seven devils, after she was freed from them, had the honour to be the first Messenger of Christ's resurrection, and to have her memory propogated with the glorious gospel Mat. 26.13.  
2ly. Zacheus a publican, an extorting publican, yet how gracious was he to Christ? yea how gracious was Christ to him? Luk. 19  
3ly Paul born out of due time, 1 Cor. 15.8. yet outstripped the rest, and was in labours more abundant than they all, vers. 10. Thus the last have been the best, as the last grapes make sweetest wine. It is fruitfulness the Lord looks for, the same must be answerable to our former vanities.  
4ly. Add to the former Converts Manasses 2 Chron. 33.6.  
5ly. Holy Augustine a great sinner first wrote after his conversion twelve books of repentance. Is Zion (the Church) his Vineyard, the same must be fruitful? Is the Church his garden, he goes thither to gather fruits Can. 6.11. Are we the spouse of Christ, we must be fruitful for we are married to Christ, that we should bring forth fruit unto God Rom. 7.4. But what are these fruits? Gal, 5.22. Love, Peace, Joy etc. Let us with double diligence endeavour to redeem our former barrenness, that so the Lord our God may continue with us.  
2ly. A second means to keep God with us, and his blessing, is to acknowledge Gods superlative mercy in gathering and settling a Church here, passing by the greatest part of the World, & leaving them Aliens from the covenant without any hope, Eph. 2.12. We might have perished in ignorance & blindness. This hath been the practice of God's Children.  
1. It was the blessing that Noah gave to his Son japheth for his dutifulness, Gen. 9.27. God persuade japheth to dwell in the Tents of Shem, that is, to be united with the Churches of the Jews, the posterity of Shem, which was fulfiled when the Gentiles became joint heirs, and of the same body, and joint Partakers of God's promise in Christ by the Gospel, Eph. 3.6. The partition wall being broken down Chap. 2.24. They became fellow Citizens with the Saints, and of the household of God; and were no more strangers and foreigners Vers. 19  
2ly. joseph became a great man in Egypt, might have made his Sons great also, amongst infidels, but his chief care was, to adopt them into the true Church of God to be partakers of her blessings, Gen. 43.13.  
3ly. Moses, Heb. 12.24. by faith when he was come to age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By interpretation of Stephen, Act. 7.23. Full forty years, refused to be called the son of Pharaohs Daughter, and chose rather to suffer adversity with the people of God. Whatsoever Moses did being a Child yet when he comes to discretion he refused to be called the Son of Pharaohs Daughter & had rather live in the Communion of the faithful, then to be a Prince amongst unbelievers. The expression is singular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he looked off from.  
1. The honours, riches, profits, pleasures, that were appertaining to a Crown, from the pomp and honour of the World.  
2. He looked off from the afflictions and miseries of God's people, which he was to undergo with them.  
3. He looked to the recompense of reward future. He looks off from the reproach of Christ, which would be but for a season; aswell as the riches and treasures, to that which would be everlasting. Therefore seeing it is such a great blessing to live in the society of the faithful, we ought to be thankful to God that he made us members of the Church. Be not like to many, who have lived & died in the bosom of the Church, yet have never tasted of the blessings & graces of the Church; like fishes in the Sea never tasting of the saltness of it. This is the reason why many depart from the Church, because they have not tasted how sweet the Lord is in the same. Seeing that God gives more where he hath given much, let us praise him all the ways we can discover. The manner of praising God is six fold.  
1st. In mind, when we bear in mind the favours of God. Thus David Psal. 77.11. I will remember the works of the Lord, surely I will remember thy wonders of old. It was cursed unthankfulness in Israel to make haste to forget his works, Psal. 106.13. What can he remember, that forgets the mercies of God.  
2ly. When we erect monuments, pillars, and Trophies to continue the memory of God's mercies. This shall be written for the generations to come. Ps. 102.18. Thus Jacob reared an altar: Gen. 33.20. to be a dumb Catechism to posterity, or a grateful memorial of God's favour in giving him power not only to prevail with himself for a blessing; but with his Brother Esau to divert destruction.  
3ly. When we praise God upon instruments Psal. 150.  
4ly. When we praise God with our hearts, this enlivens all the rest, if it come out of a pure heart. Bless the Lord all that is within me, Psal. 103.1. All that is within me, and all that is without me, but especially all that is within me, bless the Lord O my soul. He loves little that can tell how much he loves.  
5ly. When we praise God with our lips or tongues Psal. 35.28. My tongue shall speak of thy righteousness, and of thy praise all the day long.  
6ly. When our lives praise God 1 Pet. 2.12. Let our conversation be honest, that they beholding your good works may glorify God in the day of Visitation. Noli gloriari, quia lingua etc. saith Augustine, never say you praise God with your words, when you dispraise him with your works.  
A third thing we must do if we will stay the Lord, and keep him with us, is to pray for the Church, and to do all we can to keep the same amongst us, I have made it plain; That all which God hath done was first for himself, next for his Church. Now will God continue that amongst us, which we regard not? Remember that in Haggai 1.4, Is it time for you to dwell in seeled houses, whilst God's house lieth in the dust; a sharp pointed reproof. O ye  worms, ungrateful wretches, so lately, and graciously delivered to delight yourselves in your seeled houses, your graunges palaces, and to be so ungrateful to your God, as not to let him have his own house: do you not only seek necessaries, but also your pleasures before God's honour. Did God regard the material house so much? No it was for their sakes who did meet in it to praise the Lord. I do not-deny but it is a great blessing the Lord affords us in giving us material public houses, which we call Churches, from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the Lords house; which some corrupted in mind, or yielding themselves to be abused so far by Popish Antichristian Emissaries, as to destroy those places of public worship, that men might be driven into corners to their no small advantage, as the Apostle imtimateth 2 Tim. 3.6. by creeping into houses they work closely in corners, which openly they dare not adventure upon in our public oratory's. Pray then with the Church, we must with David Ps. 122.6. Pray for the peace of Jerusalem, that is the Church of God, the whole Church, and every part and portion of the same, every branch and member through the world, more specially those members that are eminent, not in outward profession of religion, and Christian name, but those that are really such, eminent in place, worth and service, singularly we are to pray for our own Church which we have relation to, and the Principals of it, Cities also and Universities, and Schools Seminaries of the Church, for those now in Parliament, for the Common good, and so the Churches also, that God would strengthen and enable them against all opposition they are like to meet with; for all that labour for the settlement of Christ meet with opposition from Satan & his Instruments, & are tormented by them. Neither are we to pray alone for Jerusalem mystical, but also for Jerusalem literal, the conversion of the Jews, Cant. 6.13. Return, return O Shunamite; an earnest invitation and persuasion which the Church of the Gentiles makes to the Jewish Synagogue to come off from her former worship and administrations to the Evangelicall Covenant, that so both may be made one in that fullness and union, this is promised Rom. 11.25. and not yet fulfilled, therefore it is our duty to pray for it. And as we are to pray for Jerusalem the Church, so likewise collaterally against all enemies of the Church, for it is with the Church and her enemies, as it is with a pair of balances, when one scale goeth up the other goeth down so that those prayers that are made for the Church directly, reach collaterally against her enemies.  

Quest.  But what is the thing we must wish, or pray for in behalf of the Church.  

Ans.  David calls it peace in the forequoted place which according to the Hebrew phrase comprehendeth in his lap all good things; protection of the Church, freedom of those who are in dangers, preservation of those who are out of it. That God would restore those that are over-runne, refine and purge them which remain: That God would enlarge the borders of Christ's Kingdom and add daily to the Church such as shall be saved. But more properly if we consider, the peace we are to pray is threefold.  
1. Peace with God, to cause his Churches to walk in the purity and power of his ordinances; to maintain true religion in doctrine and worship, which being left, all other things must needs decay. Tamper with that and all other blessings will be gone, they will betake themselves to their wings, and fly away; Except we keep our peace with God, all other peace will fall asunder.  
2. We pray also that we may be at peace amongst ourselves, enjoying civil peace, free from dissension, divisions, and distraction, that all think the same thing, go the same way, and all unanimously mind the glory of God.  
3ly, We understand also peace foreign, from all opposition from without, that there may be no hostility, no invasion of foreign enemies upon the Churches of God, and our Church specially. One thing more by way of Caution, and that is, if we dream of temporal peace only, and the blessings upon that, it is not worth the while to pray for the peace to the Churches of God, It may better prosper in war and misery. The primitive Church as long as it was persecuted by the Dragon, was clothed with the sun, crowned with a Crown of twelve Stars, having the moon under her feet, she contemneth worldly things, But that woman Chap. 17. is all clothed in scarlet, and gold, outwardly rich, poor and beggarly within; we must therefore pray for a sanctified peace, and that we may make good use of it. I had almost forgotten that which David remembreth in his 51 Psalms. 18. That God would build the walls of Jerusalem, walls are fences against enemies; the Church's walls are discipline and order; this is that hedge keeps out the wild beast out of the Lords vineyard, late experience hath made it good; I will say nothing but as that Roman Emperor; si disciplinam amittimus, nomen Romanum amittimus, and as it is in an Army and Commonwealth, so we daily find it in the Church.  
Motives to pray for the Church.  
1. In General; There cannot be a better employment for Christians than prayer, and we cannot aim at a better blessing, than a sanctified peace and settlement both of Church and State. There is not a nearer relation we have to any for whom we should wish all good than the Church. The nearest relation that a Christian hath to any for whom he should wish good, is the Church, the greatest blessing is a good peace and settlement; The most effectual means to attain this, is fervent prayer.  
2. He that loves the Church will pray for her, it is a most certain sign, we do not love the Church, nor God's glory, if we will not so much as pray for her, even then when others seek her ruin.  
3. Our prayers for the Church give us a share in all the Church's prayers, no prayers, no share.  
4. All our prosperity depends on the prosperity of the Church, all the good that God doth is for the Church's sake. Out of Zion God blesseth, and true prosperity belongeth only to such as love the Church. The Church I have showed is.  
1. God's house, the spouse of Christ, and can there be a nearer and dearer relation to a Christian then this, to tender the house of God, and spouse of Christ.  
2. The Church, if we be true Christians, is the Mother of us all, all saints Sons and Daughters, 
Gal. 4 26.  have the Church for their Mother: whosoever denies her, denies also God to be his or her Father; In her we are born, in her we are new born: He is an unnatural Son, and she an unnatural Daughter, who will not pray hard for her Mother in danger, who will not open their mouth to keep harm from their Mother.  
5ly. Such is the efficacy of fervent prayer that it stays the hand of the Almighty, and (with greatest reverence be it spoken to the divine Majesty) in a manner binds the same: Prayers rule God. Let me alone saith, God to Moses, Exod. 32.10. The prayers of the faithful stay his punishments, not by the prevailing of humane force above divine, but by condescending of divine grace to the desires of the Godly. By prayer we obtain all things of God, whatsoever Gods divine power is able to bring to pass, a Godly Christain may obtain by his fervent prayer.  
6ly. We must of necessity pray, if we will obtain; Look for no blessing of God without prayer, Psal. 50.11. Thou shalt call on me.  
7ly. In praying for the Church, you pray for yourselves, if you be a lively member of the same.  
By these motives you may easily find of what temper and mould you are off, that shall read this; all pretend to Christianity, and to be members of Christ, now try the truth of this by your affection to the Church. The Church is Christ's body; He is the head, you and others, if believers are members; If so then you feel, are sensible of the breaches made in this body: can a rapture, can a breach be made in a body, and a true lively member of the same not be sensible? It is a dead member that hath lost feeling, or at least benumbed and stupefied for the present; whatsoever you have done hitherto, yet now remember your duty to pray for the welfare of your Mother the Church; observe the sad estate of the same: what the eye sees the heart will mind: If we do not mind the Church, we will never carefully make our expressions to God for her. Take heed of the World, which like Ivy will clasp about your heart, and hinder it from thriving in Christianity; Be not like that Cannibal of Christians, even the best Protestants, bloody Alva, who when Henry demanded of him, whether he had taken notice of the great Eclipse? Replied, he was so much taken up with matters on earth, that he had no leisure to mind heavenly things. I fear we have too many such amongst our Common Christians, who whilst heaven and earth are on fire about their ears, and the Church in ruin, and themselves in danger, yet like the Syracusan Archimedes, they are in the dust, minding nothing but earth: what is the Church to them, let Churchmen employ their time this way. Such I would have to consider the words of Mordecai to Queen Hester. 
Hest. 4.14.  If thou altogether holdest thy peace at this time, then shall the Church's enlargement and deliverance arise from another place, but you and your Father's house shall be destroyed.  
To close up all, do but consider, that it is but almost the only thing left us that we can do for the Church abroad, and our Brethren in the Jaws of Antichrist, to pray for them. It is an easy thing and of little cost; none therefore may stick at it, to give his contribution of prayers and sighs that way. If we neglect it, it will be a foul blot, we shall get as much credit by calling ourselves to be Christians, Members of the Church, as Pilate hath gotten to be named in the Creed.  
4 th'. A fourth mean to keep God with us is to add to Godliness, Brotherly Kindness, 2 Pet. 1.7. This is the Daughter of Godliness. He that loves God for his own sake, will love his Brother for God's sake. This is the touchstone of piety. This is a demonstration that we love God, and his Church, his spouse, and our Mother, with one and the same love, we love God, and our Brother; the difference is in the degrees & respects. God for himself, others for him and in him; I wish I might as truly write to you of this duty, as the Apostle 1 Thess. 4.9. As touching brotherly love, we need not that I writ unto you, for ye yourselves are taught of God to love one another: Indeed ye do it towards all the Brethren which are in Macedonia, (in other parts of Christendom.) But we beseech you Brethrens that you increase more and more, as you are taught of God to love one another. It is a thing very unpleasing to God for Brethren to be at variance amongst themselves. By nature's light, though dim, the very heathens have acknowledged one God, and him the Author of unity and friendship Plato in his Lysis; from the same parents, one Father, and one Mother, as from one seed, one root, one beginning by nature's ordinance do spring two, three, or more Brethren; not for discord or contrariety, but that being many, they might the better one help the other. That Brother that warreth with his Brother, saith Plutarch, doth voluntarily cut off a member of his own flesh. All enmity breedeth within our soul a thousand tormenting passions, especially that enmity which a man beareth towards his own Brother, as that which is most prodigious, and unnatural. Xenophon. May not many now a days complain with David. If mine enemy had done me this dishonour I could have born it, 
Psal. 55.12.  if my adversary had exalted himself against me, I would have hid myself from him; but it was thou, O man, my companion, my guide, my familiar; we walked in the house of God as friends. Of all the vials of the wrath of God poured out upon sinners, it is one of the forest to be fed with his own flesh, and made drunk with his own blood, as with sweet Wine, Isa. 49.26. When one shall destroy the other, and shed the blood of each other as eagerly and greedily, as if it were meat and drink to them, yea the most delightful drink to them that could be, to be making havoc off, and spilling the blood either of other. But what will be the end of this? O the misery of civil dissensions! I had rather mourn for this breach, then meddle with it. God knows how willingly would I spend life and all that little my good God hath blessed me with, for this earthly paradise, or Canaan flowing with milk and honey, if it would avail any thing; But I well see that tears are fit for this, than words; only I beseech you (not to lay open the evils, which have already come upon us by the discord of Brethren, it would be over long, & tedious,) note the chiefest evils of this enmity. It is  
1. A joy, and an encouragement to the enemies of the Gospel, our discord is their Music; oh what a sight is this! Brethren strive, While the enemy stands still, laughs and triumphs; Bellum haereticorum, pax est Ecclesiae, says Hilary of old; we invert it upon ourselves, our war in the Church is the peace of heretics. As it is in an army of men at deadly variance amongst themselves, the adverse party against which they should wholly together bend their forces, will say, we shall not need to do much, they will pull down and destroy themselves; This is their joy.  
2. The wounding of the weak is another great evil, arising from the discord especially in religion, many if they are not cast down, or turned out of the way, at least wise are much hindered: would to God I could either deny this with truth, or amend it with tears; oh the woeful case! How many do learn to fit their faith to the times, and are more impatient of a remedy then of the disease.  
3. Again. This discord brings contempt to both parties, the Ministers of the Gospel especially, which should be had in precious account for their work sake. The vulgar doth not distinguish between the substance of Religion and the Ceremony. But praised be God our differences are those of Paul, and Barnabas, not those of Peter and Magus. Rome is cried up for unity and peace; yet Bellarmine a witness without exception, acknowledgeth and reckoneth up 237. Contrarieties of Doctrine amongst Romish divines. But that which is worst of all by discord.  
4. The glorius Gospel of Jesus Christ is disgraced, in the disgrace of men, the power of the Ministry is weakened, for where the teacher is despised the Doctrine is little regarded.  
5. A fifth mean to please God, & stay him, is delivered by the Apostle 1. Thes. 4.11. Study to be quiet, and meddle with your own business, and to work with your own hands: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek after peace and quietness, with a kind of holy ambition (even as the ambitious forhonour,) thinking it our honour to live at peace. To calm our turbulent spirits, and to live at peace: we have here  
1. the duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 study to be quiet.  
2. Means available to perform it. Hither to turn the stream of our ambition, and if we will needs be judging, to use our judgement in this, not to put a stumbling block before the weak Rom. 14.13. The quiet recommended unto us importeth not only peaceableness, and shunning contentions and vain janglings, but a contented calm conversation, opposite to tumultuous turbulence, and restless intermeddling with things that concern us not: as God hath distributed unto every one, saith the Apostle, so let him walk, and so ordain I in all Churches: 1 Cor. 7.17.  
1. God hath ordained the several places and callings.  
2ly. He hath given gifts of ability to men to perform the things he requireth in the same.  
3ly. He hath also set the bounds and limits within which every one is to keep himself, and to walk orderly, meddling with that which appertaineth unto him: this is an holy thing and comely, a preserver of unity wherein God delights. A duty much to be endeavoured; in no age, or Church more necessary to be urged then our own; abounding with so many busy spirits, and restless malcontents. Athens itself was never so mad upon novelties as England now, whence it comes to pass that some through their ambition to be singular, and popular, to draw disciples after them, have as it were gone down to hell for new faith and heretical doctrines, not contented with the old. Churches in foreign parts have complained of it, divers years ago when things were nothing so bad in this respect, as since they have been, the Walachian Churches in an Epistle sent to the Assembly of Divines at Westminster, set forth the haynousness of the crime. Let your conscience judge say they) how all kind of heresies can pass unpunished, manifold seeds of schisms be sown, and profane doctrines of errors commonly vented abroad in that City, yea in that nation, which by so express, sacred, and severe an oath hath bound itself before God, to cast out all errors, heresies and schisms from the house of God. I wish with all my heart, we had not made ourselves a reproach amongst Papists, and a scandal amongst the enemies of the Gospel. But let the unseduced consider the judgement of Christ, & his Apostles. Concerning such novelists, Christ calls them Joh. 10.8. thiefs and robbers; ravening wolves in sheep's clothing, Matth. 7.15. as if he should say in appearance harmless, but whatsoever shows of good will they make, they seek to destroy your souls. The Ap. 2 Cor. 11.13. terms them deceitful workers because whatsoever mask of zeal they put upon them, as if they sought nothing but God's glory, yet indeed they sought their own gain, and wrought upon advantage, Phil. 3.2. Bew are of Dogs that is false Apostles who barked at the light of truth, snarled and bitten sound and sincere preachers, with their slanders Ezech. 13.4 foxes in dry places, that is in places where no poultry or other birds are to feed upon; whereupon being hungerstarved they gape after prey, and seize upon the meanest food, vers. 19: handfuls of Barley, any light reward, and pieces of bread, Horum genus aliud domesticum & oceultum est, aliud externum & manifestum; Illud vero longe nocentius, eorum inquam, qui in Ecclesia contra Ecclesiam sentiunt, Hieron. Tom. 6. in Micah. cap. 6. Some of them are close within our walls, others without and manifest: of the two those are the danger, who being in the Church speak against the Church: have not we such as the Apostle saith crept in, private persons, which would seem very religious, and to seek the holy unity above others, which leave the duty of their places and callings, and busy themselves with those matters which do not belong to them, such the Apostle commands.  
1. To do their own business. And  
2. lie. To work with their own hands. These are means available to preserve unity, quietness, and peace, cause the way of God, true religion to be well spoken of, and win them that are without the truth, that is, unbelievers, insidels. Although such in things spiritual know little or nothing, because they are spiritually discerned. 1 Cor. 2.14. Yet have they written within their hearts some natural principles of the Law moral, by which they are directed to order their own Lives, and enabled to judge of other men's; but those account the matters of their trades and sciences, to which God by their inclination, disposition natural, and instruction of their Masters hath called them, too base; or as if the Care of their family were a thing over vile, they set these aside and neglect them, and take upon them greater and higher business. They labour not with their hands, nor meddle quietly with their own business, but bind all the powers of their mind, to except against Church and State; As if God had made them to be overseers of the Governors and Teachers, they dispute and reason about Government, and the duties of Governors and Teachers, wand'ring about and seeking to persuade and draw others to their mind. But who hath given them power to dispute with this rule of the Apostle. Let such answer to the following particulars.  
1. Hath God called them, and set them on work, about greater things and freed them from these.  
2. Is there not labour, and pains and care to be taken in instructing their Children, and servants in the way of God? In providing earthly things, necessary for himself & them lest they deny the faith, and be worse than Infidels. 1 Tim. 5.8?  
3. Is not he more worthy blame that findeth fault with the greater, and doth it not in the lesser. When the greater is more difficult to perform? To neglect his own little family, and his own defects, and to give himself in words and deeds to deprave the public guides.  
4. Is the truth obeyed, or God well pleased by such ways? When the Ruler & guides of God's people do amiss, a man is to be sorry at it, & he is to look to his own ways that he keep upright before God. But when in reprehending that which others fail in, he neglecteth his own calling how shall he free himself from that of the Apostle, Rom. 2.1. Thou art therefore inexcusable, O man, that judgest an other, for wherein thou judgest another thou condemnest thyself, for thou that judgest dost the same thing; lament and sorrow for evil, consent not in any wise, follow the ways of the Lord, obey the rules of the word; and let all men keep their place and standing which God hath set them in, and so walk as that they may Answer before the high judge, and give account how they have discharged their duty.  
6. Sixthly. If you would have God stay with you, and his blessings, separate not from the Church his people, God blesseth out of Zion, If by the Ministry of the Gospel God daily adds to his Church, member, society & external communion of the faithful such as shall be saved; then it is a dangerous symptom of their reprobation, who separate from the Church: I shown formely some of the priveleges of the Church, lo here an other dignity of it, There is no salvation out of it: it is like to Noah's Ark, for as in the World all perished that were not gathered into the Ark, their wisdom, Towns, Castles and goods could not save them, so all that are not gathered into the Church they shall perish, the Church is the Ark of God there is no salvation but in Zion, that is the Church of God: therefore the holy Word saith, of those God had a purpose to save, he added to the Church such as should be saved, and that from day to day he added them, Eph. 5.23. It is said that Christ is the saviour of his Body, now the Church is the Body of Christ, therefore there are none saved but the Church, that is none but they which are joined to Christ the head, and become members of him, hold therefore still communion with, it, and suffer not yourselves to be drawn from the society of it, John. 6.68. When many slipped away, Christ said to the twelve, will ye also go away, Peter answered; Lord, to whom shall we go, thou hast the Words of eternal life, when you see others to go out of the society of the Church, say you, whither shall we go? Here are the Words of eternal life, here are the means to get faith and repentance, here are the means of salvation: remember what the Apostle saith, Heb. 13.9. Be not carried about with divers and strange Doctrines, for it is a good thing that the heart be established. As God hath upheld Religion among us strangely, and miraculously doth yet, so let us hold it fast and persevere in it, to the end, Though an Angel from Heaven, much more though a Priest or Jesuit from Rome, an Anabaptist, or a sectary Preach unto us any other Gospel, be carried by none of them all: carry to Christ, be not carried from Christ, take heed therefore of false Prophets.   

CHAP. IX. Of false Teachers.  
THe state of Christ's Church militant here on Earth, never hath been, nor is now, nor ever shall be so happy, as to be free from false Teachers; She cannot escape this grand evil, so long as there is a Sheep's skin to be gotten for a Wolf to mask in: or a Sorcerer Elymas can usurp the name of Bar-Jesus. 
Acts 13.6.   
These have been and will be, till Christ hath housed all his friends, & imprisoned all his enemies. This is a true Prophecy of a false Prophecy. But you demand what is false Doctrine, & who are the Teachers thereof? 
2 Pet. 2.1.   
1. False Doctrine hath divers names in holy writ; according to the divers conditions of the same, arising from the Authors, matter, and degrees.  
1. For first Christ calleth them Mat. 13.38. to 41. tares (Zizania) saith a learned man is blasted Corn or deaf ears which grow up with the good corn, and cannot be discerned from it until the harvest, and then it proveth naught. So will all false doctrine, though pleasing now prove false in the end; together with all hypocrites vers. 41. scandals, which is the bridge in a trap, which when the mouse or any other vermin puts down they are taken; false doctrine than gives scandal, that is sets a trap in our brother's way to take and destroy him.  
2ly. The Apostle 1 Cor. 1.10. calleth the same schisms or divisions.  

1. False doctrines in a manner divide Christ and tear him in pieces by making him the head of two divers and disagreeing bodies, himself being but one.  
2. They divide themselves from Christ by going to a false Christ.   
3ly. They divide themselves in heart to be found faulty Hos. 10.2. and vers. 11. he styleth them contentions or strife. Boni Catholici, quod ad fidei doctrinam pertinet ita quaerunt, ut absit decertatio periculosa, saith August. Good Catholic Christians do question, as that they avoid dangerous contending; But men of corrupt minds and destitute of the love of truth, contend not that error might be overcome of the truth, but that their say may go for currant, and other men's be put down, Salamander-like they are so cold in charity, that they cannot live but in the fire of contention: out of it they are as it were dead, but if engaged in some contention then are they lively. This is the way to ruinated the Church, Altar against Altar, Professor against Professor, who getteth thereby? Satan, the Papists, to whom we have given this staff to smite us with, namely our contentions. A grievous sin Companion of the blackest iniquities Rom. 13.13. 
Rom. 13.13 1 Cor. 3.3.  The mark of carnal men 1 Cor. 3.3. The doctrine then of false teachers is like themselves, deceitful making show of good, and wholesome corn for food of the soul, but in truth it is blasted and deaf; yea the same is full of danger, hiding traps to take and to destroy, dividing from Christ, yea Christ himself, and their own hearts, to the ruin of the Church and themselves.  
2ly, If the doctrine be so deceitful and dangerous, what are the teachers? The Scripture describeth them also both in the old and new Testament. Ezkiel names them foxes chap. 13.4. Subtle, ravenous, of whom the spouse complaineth 2. Cant. 15. that they Spoil her vines, that is members of the Church, the faithful, the Churches. And that false prophets, or false teachers, are such appears by their fruits and natures having not only the craft of that beast transforming themselves. 2. Cor. 11.13. carrying a Fox in their bosom, when they are lambs outwardly; but also the bloody rage and cruelty, where they get power, none being like them: for never did the Church of God suffer more from the maddest and blindest heathen, than she hath done from heretics and schismatics, that were among them. In the new Testament Christ calleth them theives and robbers, seeking to destroy, slay and kill Joh. 10.18, ravenous wolves vers. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tear in pieces; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rapaces, ravenous, Act. 20.29. grievous wolves not sparing the flock. Horum genus longae nocentius qui in Ecclesiâ contra Ecclesiam sentiunt, saith Hieron. Fare more dangerous are they, who in the Church hold against the Church. Great danger is intimated by Christ, to be imminent to poor Christians, from false teachers. They as wolves are of a bloody nature, and their enmity and cruelty to the sheep is such, that strings made of both their guts, and joined together in one musical instrument, will never be consonant; such enmity and contrary nature is between faithful Christians and false teachers. The wolf invading the flock, never leaves till he have killed all. In like manner false teachers seek to infect and destroy all. 
1 Pet. 5.8.  Like the devil their Father they go up and down like a roaring Lion seeking whom they may devour. Paul describes them exactly Act. 20.29.  
1. They are wolves, who both by their doctrines and manners, seek to destroy the harmless and innocent sheep.  
2ly. Grievous they are and ravenous, by which their cruelty is noted, which is also explained by him in these words, not sparing the flock.  
3ly. Of our own selves shall such men arise, they shall not come from without, such deceivers are the more langerous.  
4ly. They shall speak perverse things, broaching false and heretical doctrines.  
5ly. Ambition and pride shall cause this, to draw disciples after them.  
Christ gives us two marks, by their Garments and fruits, not of life and manners, so much as of doctrine Mat. 7.15.  
1. What are those sheep's Clothing.  
Ans. 1. In general, by clothing whose use is to cover, we understand their close coming in, their creeping into houses, 2 Tim. 3.6. Their chiefest care is to cover, hid and conceal at first, that which they chief intent to bring in.  
2. Their good words and fair speeches, by which they deceive the hearts of the simple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good words, when a man maketh show of much goodness, in words, but is nothing so in substance, and deed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many good prayers, and eloquent counterfeit zeal, which heretics and schismatics use, to draw the simple to their side and opinions. Beware of such sugared and fair tongues, thus such subtle Merchants do vent their bad wares, show their errors not naked, but cloaked with good works, and fair speeches. 
Mat. 23.14.  Thus did the Pharisees under pretence of long prayer devour widow's houses.  
3. Their using or rather abusing the Scripture, wresting, corrupting, maiming, eluding the same, and thus with Satan the Arch-heretick they cover their errors. Sub nomine Christi, docent, quae contraria sunt Christo, nec mirum si aliquos seduci videamus ah his, cum Dominus dixerit, multos seducent. Under the name of Christ, they teach things contrary to Christ, and shall we wonder to see some to be seduced by them, when our Lord hath foretold they shall seduce many? jerom, Aliunde suadere non possent de rebus fidei, nisi ex rebus fidei. Whence should they persuade matters of faith, if it were not out of those writings of faith: saith Tertullian. Thus firmos fatigant, infirmos capiunt, medios cum scrupulo dimittunt. They weary the strong, take the weak, and the middle sort they leave distracted with doubts.  
4. 
2 Tim. 3.5.  Fourthly, formality is meant by Sheep's clothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not the true form and essence of Godliness, but an outward conformity, a resemblance, vizard or show of holiness. All their outward carriage is so composed, as if they only were true Christians, they profess Religion, speak well of God, of Christ, and discourse well concerning outward righteousness, and holiness of life; that if all Religion were to be measured by the outside, they could not choose but go for good Christians. But what saith the Apostle of such, Tit. 1.16. They profess indeed they know God, but in works they deny him, they express no such things in their lives and conversations they have only drawn a fair glove over a foul hand, such were Baal's Priests, 1 Kings 18.28. And the Pharisees, Matth. 23.27. They made clean the outside; that is, Hypocrite-like, they made much ado about Ceremonies and outward indifferent things, but for the inward, and most necessary parts of God's worship they are very careless. The Apostle therefore in this place gives certain marks whereby we may try our own hearts and spirits, then others: It is a very hard thing to know a Hypocrite, being a lurking sin, so masked, as there is little, or no outward difference, between the sound and unsound. They are very Divel-like, who dare range every professor under this title, and mark him with the black coal of Hypocrisy. For though it be true that a Hypocrite must be a Professor, yet it is false, that every Professor must be a Hypocrite.  
The Apostles marks are.  
1. They Profess they know God; a Hypocryticall false Teacher, is a great Professor of Religion, his care is to seem to be that he is not.  
2. By works they deny him; all his Religion is in outward profession, separated from the inward sincerity of the heart. That which God delights in, an humble and contrite spirit, they regard not, and that which God detests they offer to him, a naked outward formality; he is swanlike, white without, but his flesh within is black, Christ's comparison sits them best, they are Foxes whose skin is better than his flesh.  
3. Thirdly, disobedient, or want of the obedience of faith: they make a great show of faith, much knowledge, much talk of Piety, but secretly in their course departed from the word with pretence of obedience, like the Son in the Gospel, Matth. 21.28. Being bidden of his Father to go into the Vineyard, said yea, but for all that went not, such profess much readiness and willingness to serve God, but do it not.  
4. Fourthly, The fourth mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate, not as opposed to the elect, but to those things they undertake, as true Christians, when they shall be brought to the touchstone, they shall be like reprobate silver, unaprooved, without proof, all naught.  
5. The fifth thing meant by Sheeps-clothing, is pretence of instinct, revelations immediate, and extraordinary from the Spirit of God, Micah. 2.11. If a man walking in the Spirit, that is, say, he have divine inspiration, yet lie falsely, impudence of false Teachers is seldom less than blasphemous, what blasphemy greater than to give out to be guided by the Spirit of truth, when it is the Spirit of error all this while; Thus Simon Magus had his Helena, Mahomet his dove enured to fetch food out of his ear, is pretended by him to be the holy Ghost, whispering into his ears, what he should enact for the people.  
6. The sixth thing meant by sheep's clothing is mentioned by the Apostle 2. Thes. 2, 2. word and letter. These false teachers pretended they had heard it from Paul's own mouth, and withal forged letters and fathered them upon the Apostle: forgery is no new thing in false teachers, and other impostures: Apostles yet surviving, they published under their names evangellical stories. Is not the cause deplored, which but by such base shifts cannot be supported?  
The Second mark by which false teachers are known is expressed by Christ in the 7 ht of St Mat. ver. 16.20. by their fruits you shall know them, that is by their false doctrine, self seekeing and wickedness, ver. the 23: they work iniquity 2. Pet. 2.1.2. etc. which at last show what they are, as ripe fruits do trees. Every one than must with the Nobler sort of Berea, Acts 17.11. bring the doctrine of false teachers to the touchstone of the Scripture, and he will soon find whether they be true or false.  
1. Thus the doctrine of the Papists concerning the Lords Supper will soon be found defective, if you compare the same with Christ's first institution Mat, 26.26. Mark. 14.22. Luk. 22.19, and 1 Cor. 11.24. Their worshipping of Saints, and praying to them, will be found contrary to Scripture. 1 Tim. 2.5. 1 Joh. 2, 1. So all other points wherein we differ.  
2. In like manner Swenkfeldians and Anabaptists leading men from the Scriptures to enthusiasms or private revelations, will soon be found false by these following rules.  
1. In matter of Prophecy, as is prediction of future things, not interpreting Scriptures, the event must try it. Deut. 18.22.  
2ly. In matter of Doctrine. To the law, and to the testimony, If they speak not according to this word there is no light in them Isa. 8.20. though with signs and wonders they should confirm their doctrine, yet if it lead to other Gods Israel must not attend Deut. 13.1.2, 3. Is it another Gospel, but different, not contrary to that already received? though Isaiah, or Paul, or Peter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yea an Angel from Heaven should publish it, we must hold him accursed. Gal. 1.8.9.  

Quest.  What shall simple and plain people do, who know not the points in question between either side?  

Ans.  1. Let them not be careless therefore, but remember the caveat of the Apostle Acts. 20.28. Take heed therefore unto yourselves, it concerns your soul's danger; It is your fault if you be infected and seduced: False doctrine is like a Cancer or Gangrene, it frets all that is sound and in the end killeth. 2 Tim. 2.17. false doctrine puts men beside their mind or right wits; madness seizeth them who give way to unsound doctrine 2 Thes. 2.2. This needs no further evidence than our present days, in Anabaptists, Quakers, their running out of their cloth, showeth the running out of their wits. Paul sticks not to impute madness to the seduced Galatians c. 3.1. & conceits a kind of witchcraft, & strong enchantment to possess them. 2 Tim. 3.8. He saith they are without Judgement, & ver. 9 fools. That clause of the admonition in the forequoted 2 Thes. 2.2. should dissuade levity and unsettledness in matter of faith and religion, because it breeds anxiety, & trouble of mind, restlessness they do but trouble you that bring in another Gospel. Thus much by way of caveat.  
2. Secondly, common people are not so simple as many make themselves. I am sure they are more to be studied then books, they have skill enough in Law, in buying & selling you shall find them wary and crafty enough. Let them then give attention to the word, this will make them wise unto salvation; let them learn their Catechism, which we may not unfitly call the little Bible, and out of the same they may discover falsehood. Catechism is that form of Sound words, 2 Tim. 1.13. A short summing of the chief heads of faith and charity, unto which we may refer all things of Religion; the Syriack calls it holes or boxes, a speech borrowed from Merchants, who have their divers boxes or holes, wherein they put their several sorts of money. The chief heads of Catechism are such common places.  
1. Learn well to understand the articles of your faith, & you will easily perceive a false doctrine against faith.  
2. Learn the ten Commandments and you shall know, how to carry yourselves towards God and your neighbours, and easily discover sin in thoughts, word and deeds.  
3. Learn to understand the Lords prayer and you will know what to pray for to supply your wants, and what to pray against.  
4. In like manner the Doctrine of the Sacraments, to seal, not to scruple your faith. Parents do Satan great service, in keeping their Children off from this so profitable, so necessary an exercise; directly contrary to that Eph. 6.4. Bring them up in the nurture and admonition of the Lord; Parents cannot do more for their Children, then make them the Children of God. It was an heroic Mother who said of a cowardly Son, Malo filium habere mortuum, quam bello mutilem, she wished her Son dead, because unfit for war to fight for his Country. How much more ought Christian parents rather wish to have no Sons, than they should not be God's servants. Aulus Fulvius when his Son was taken in the Conspiracy with Catiline, spoke thus unto him, Ego te non Catilinae, sed patriae genui. I begot thee not to side with Catiline, but to serve thy Country against Catiline. Much more ought we to labour that our Children may fight under Christ the Captain of their salvation, against the World, the flesh, and the Devil, and not against their God: Zeuxis having painted a boy carrying grapes, in a basket, observed the birds to peck at them, was angry with himself for not painting the boy more lively, which was his chief intent; then sure the birds durst never have been so bold; If parents had but so much care to form their Children with grace, as they are willing to set out their bodies with needless curiosities, truly those birds of prey, the world, the flesh, and Devil, would never dare so boldly to peck at their souls.  
Fathers and mothers, will you have your Children to be servants to be servants of God, and heirs of heaven, take this course  
1. Be settled yourselves in religion, be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace.  
2ly. Then acquaint your Children with the grounds of truth necessary to salvation, by catechising: Inure them to read the Scriptures, and to mark such places as confirm Religion, or check corruption of life. Join issue in this, that as your Children wax in strength and stature, so they may grow in grace and favour both with God and man. Then you parents may style yourselves Naomies, beautiful, 
Ruth.  if you perform this; If you neglect it, you will be Marah, full of bitterness; And your Children Ichabods, for the glory of God is departed from them. and so they are Lo-Ammi, 
Hos.  not God's people.  
3ly, Let common people who have not their senses exercised Heb. 5.14. namely in the Scriptures, as appeareth by the opposition. They that use milk, are inexpert in the word of Righteousness, that they may be able to discern between doctrine and doctrine, between the purity of the Gospel, and the impurity of Popery, and all errors and heresies whatsoever: such than I say, that are not exercised in Scriptures, & points questioned are in a specieall manner to beware of false teachers, as Christ bids them, carefully to mark, and avoid false teachers and Brethren, Rom. 16.17. The Apostle putteth this admonition in the very end of the Epistle, to note that amongst all other things formerly written of, this in especial is not to be forgotten. We may not keep company with such, lest we be corrupted and perverted by them, for our nature is prone to error, and slow to truth; It is spoken to all; Let them alone, they are blind leaders of the blind Mat. 25.14. Beware of the leaven of the Pharisees c. 16.6. All are commanded to try the spirits 1 Joh. 4.1. To try all and keep that which is Good 1 Thes. 5.20. Neither to be carried about with divers and strange doctrines Heb. 13.9. nor to be tossed too and froo, and carried about with every wind of doctrine. Such are the Chaff Psal. 1.4. light, exceeding unconstant, vain, uncertain, mutable, and changeable, they have no certain stay. Therefore the wind of God's wrath will suddenly scatter, and drive them away. The Apostle 2 Joh. 10. directs his blessed Lady.  
1 Not to participate with such indeed that bring not the doctrine of Christ; Receive him not into your house; why? this seems incivility, may we not receive such till they discover what they are, and then turn them out?  
Turpius ejicitur quam non admittitur hospes. You shall have more a do to eject such, then to keep them out at first: therefore shut up the doors of your house against them.  
2. Not to participate with such in word ver. 11. neither bid him God speed, as if he should say, be sofarre in showing him any kindness in deed, as vouchsafe him not a kind word or greeting, wish him no joy, no comfort afford him not a good word, or familiar speech, show no token of familiarity to him. He renders a reason; for he that biddeth him God speed, is partaker of his evil deeds, and if we be partakers of their sins, we shall be partakers of their plagues. Salutation is a sign of love; we may not love them, therefore not so much as salute them. Martion the heretic meeting john the Evangelist, and ask if he knew him; I know thee, replied the other, to be the first born of the Devil. We must not salute such familiarily as we do the saints of God, and Brethren in Christ, but rather show a detestation of them and their Doctrine. As they be our enemies, we ought to love them, and may salute them; as they be God's enemies we must hate them: David, Psal. 129.21. Shows the manner; do not I hate them, O Lord, that hate thee? yes, I hate them with a perfect hatred: We must love the nature which God made, hate the evil which the Devil made. Our houses should be open to the Preachers and Professors of the Gospel, but not so to corrupt teachers. Reasons given are these.  
1. It is a thing displeasing to God, to give entertainment to his Enemies: jehu the seer reproved King jehosaphat for joining with Ahab: wouldst thou help the wicked, and love them that hate the Lord? 1 Chro. 19.2. God gave us our houses, they must be for his friends, and not for his Enemies.  
2. The Godly will grieve at it, and shall we grieve them for whom Christ died? Rom. 14.15.  
3. It may bring a bad report upon ourselves, that we like of them and approve them, whereas we ought to abstain from all appearance of evil, 1 Thes. 5.22. And provide things honest before God and men, 2 Cor. 8.21.  
4. It may endanger our own souls, their word fretteth as a canker, 2 Tim. 2.17. It may overrun us and infect us, ere we be ware.  
5. It may encourage them in their wickedness, Ezech. 13.22.  
6. It may pull God's wrath on our houses, and us; God blessed Potiphar and his house for josephs' sake, Gen. 34.5. etc. & 30.27. Laban for jacobs' sake: So the Shunamitish woman for Elisha's sake, 2 King. 4.17. His curse will light on those houses where the adversaries of his Gospel are harboured, Therefore when John the Evangelist heard that Cerinthus the Heretic was in the house with him; let us fly (saith he) lest the bath fall on our heads, this was the practice of God's saints at all times.  
Quest. May we not at all converse with wicked men, and the Enemies of Religion? Indeed the Apostle Paul 1 Cor. 5.11. Seems to affirm the like, I have written to you not to keep Company, if any man that is called a Brother be a fornicator, or covetous, or an idolater with such a one no not to eat: Did not our saviour eat with publicans and sinners?  
Resp. 1. The Apostles meaning is, that we ought not to have any intimate familiarity or common usage, and conversation with such: other wise in some case we are not forbidden simply to eat with such. Sith neither the bond of matrimony is broken by excommunication, nor such duties hindered, much less cut off thereby, as we own one to another, children to their parents, subjects to their Prince, servants to their Masters, and neighbour to neighbour, to win one another to God.  
2. Concerning Christ's conversing with sinners and Publicans, this the Pharisees catch up, to calumniate him to his disciples, and so to alienate their affection, which many now adays make use of to excuse their dissoluteness; but let Christ's answer serve both them and us. They who be whole need no Physician, as if he said, I must converse with these because they are spiritually sick, and I am the souls sole Physician. They are sinners I am their saviour: Christ then converseth with sinners not to approve their sins, but to bring them off by his exhortations, taking all occasions to do good, so we should take great care to better man. His nature was so pure that he could not be infected. Take a Crystal glass, pure and clean, fill it with clear water, shake it never so much it will continue clear, but a little mud in the bottom fouleth all, especially being stirred: so it is with us, the original dregs of sin, are in our nature, and will soon mar all, we must therefore take great care how we converse with others.  
Lastly, Let the great danger of false Doctrine persuade men to beware of false teachers, like a canker it soon spreads, and if not looked into killeth eternalie, breaks the bond of nature, cuts all sinews of humane society, puts variance and implacable discords in families, soweth seeds of sedition in the state, and ruineth all.  
You will say God forbidden! I shall be brought to this. I answer; this is but your conceit.  
1. First, when Religion is once gone, humanity will not long stay after, what can be looked for from inconstant persons: those who cast off Religion, and so their God, will soon forget, and so cast off their nearest and dearest friends. Besides, this Irreligion is the next way to disobedience.  
2ly. Hazael conceived so well of himself 2. Kings 8.13. Elisha foretold all the evil he should do to the people of Israel vers. 12. burn their strong holds, and slay their youth with the sword, dashing their Children, ripping their women with child. Hazaell said, but what is thy servant a dog? namely, as a dog, fierce, cruel, merciless? that he should do this great thing; such barbarous and inhuman cruelties, as no reasonable man would do, but savage, ravenous, and unreasonable beasts. Hazael at this time did not think he should do such cruel acts. The heart is deceitful above all things, and desperately wicked, who can know it? jer. 17.9. The following history will confirm it. The occasion whereof I shall show.  
1. 
2 Pet. 2.10. Judas 8.  There is a generation of whom two Apostles Peter, and Judas speak, that despiseth all Government, and speaketh evil of dignities, out of an erroneous judgement, seduced by false teachers. Anabaptists utterly mislike all Government and subjection amongst Christians: It is not without cause that jude calleth such ver. 8. dreamers for so indeed they are, and their dream is this, that sin is the cause of subjection, And although it were ordained and allowed to the Jews because they were but infants, yet fits it not us Christians that are in the state of perfection: A mere dotage, is it not amongst those blessed Spirits who are free from sin, and still persist in the truth. There are Thrones, Dominations, Powers, Principalities, Angels, and archangels, Coll. 1.16. over whom Christ is far advanced in the heavenly places, Eph. 1.20, 21. And if man had continuin his integrity, yet government should have been Vxor viro, liberi utrisque, inasmuch as man naturally is sociable, and disciplinable. The moral law commands to honour Father and mother. The end of government is peace with piety, & honesty and on man even then should have stood in need of another. Finally there is now as great a necessity of magistracy as was amongst the Jews; and the new Testament would never have commanded subjection to magistrates, or to pray for them, if it were a sin for a Christian to be a magistrate. A Christian therefore  
1. May be a magistrate.  
2. Is only fit to be a magistrate, because no man better knows the duty of a magistrate.  
3ly. No man can so completely and perfectly perform the office of a magistrate, but he; because no man understands the true religion which he is to maintain, and by which he is to Govern but he, Having thus confirmed this truth in opposition to the former error, I proceed to the History.   

CHAP. X. The History.  
IN the year of Christ Jesus 1422 and and thereabout; God was pleased to excite, and stir up many learned and godly men, who as other Moses, should deliver his people out of the Popish, more than Egyptian (because spiritual) servitude. These teaching the liberty of the Gospel, obtained by Christ only from sin, Satan, and consequently eternal fire, a spiritual liberty merely: Certain fanatical and fantastical people in Germany took occasion thereby to shake of all subjection corporal or bodily, wresting and perverting the former doctrine of grace, they utterly refused to be any more subject, neither would they pay any tribute. Arms were taken up first in Swevia a country bordering on the upper Palatinate, where they took the field with two armiesone of them was with much slaughter scattered, the other about Hall took the town of Weinspurge causing the garrison and Earl of Helfrustein to pass through the points of their pikes, thence some marched to Wittenberg, others into Franconia. The former were overthrown by Trucheser, and with the loss of many thousands fell into the hands of their own, who made them pay with their lives for their rebellion. The other after they had burned 200 castles, and noble and gentlemen's houses innumerable, invaded the city of Wirthpurge, and besieged the Castle, Lewes Prince of Palatine overtook them twice at Pfedershrine, with singular clemency calling off his men from slaughtering them. But the Bishop of Trevers did not only animate his, but also went before them in cruelty. Thence this fire crept into Lorraine, where Duke Anthony quenched it with the slaughter of 1500 of them: the parts of the Rhine being quieted, on a sudden all Thuringia and Hassia were in arms, one Munzer being the ringleader who with Enthusiasms and strange revelations, he pretended to receive by night, stirred up the multitude to take up Arms against their Prince and Gentry: one Piper furthering his madness, affirming, to have received promise divine in a dream, which assured him of the victory. the beginnings were successful, and the greatness of the prey made them Joyful: When on a sudden the Prince of Hassia, Duke of Saxony, and Duke of Brunswick, made towards them with their Forces; met them on a Mountain near Frankhaufen, where they had fenced themselves with wagons, and carts, as they conceived, sufficiently. The Princes pitying the seduced multitude made proclamation of pardon, on condition they should lay down their arms, and every one repair home, delivering up the Authors of this rebellion. Munzer was now in danger of life; Wherefore in a long oration, he confirms his vocation, & bitterly, as it were with great zeal, inveighs against the Princes. Wherefore these obstinate Rebels were set upon, who being terrified with the roaring of the Canons, sang that vulgar hymn Come holy Ghost, eternal God, etc. and most of them earnestly waited for help from above: Which not appearing any where, but to the contrary death on all sides; then fled. Thousands were slain in the pursuit, 300 were taken with their Prophet Munser. Who being examined and charged with the blood of so many thousand; laughed, saying; they would have it so. At his execution he acknowledged his fault; exhorted the Princes to clemency, and the reading of the Scriptures, Especially the books of Kings, the rest of the Prisoners received also their punishment. Ten years after 1535. the same fire was Kindled again at Munster in Westphalia, by Bernhard Rothoman Preacher of the Gospel there, who being seduced by john of Leyden a Tailor, (whom at first he had opposed strongly) began to Preach and to press Anabaptism, a feigned sanctity, public repentance, together with the tale of Rebaptisation, begat respect and authority to both; whose Complices and followers of the City & Country about, alured with the rich prey, took the Town house, where the Senators met about matters of their State: Depose the Bishop Lord of that City and Country about it, turn out the Senate, and so were Authors of a Civil war, putting to death all who refused to be Baptised by them. Cnipperdolling acted the Prince, burned and pulled down Churches; to him came Seraphical or divinely inspired john Matthew, who commanded all gold and silver, and books, especially the Bible to be brought forth under pain of death, which two young She-prophets discovered. The money was put into the treasury, but all the books were burnt publicly; at which when a Smith laughed, he was forthwith cruelly put to death by the Prophet, who not long after was himself slain, making a Sally upon the Bishop's forces besieging the City. Him succeeded john of Leyden who removed Cnipperdolling from his Office of Magistracy, appointing him to be executioner or hangman; after this being awaked out of a three day's sleep, he appointed twelve Judges by revelation; and polygamy to have as many wives as they pleased. These twelve governed so long, till he had gotten into his hands by his Revelations all Kingly power, promising no less to himself then the Monarchy of the World. Consecrated he was, and solemnly inaugurated, receiving the imperial ensigns, Crown, Sceptre, Sword, and Robe. He sat in Judgement under a Tent at certain days, having his Executioner Cnipperdolling still at his elbow, by instinct. All this while the Enemies without were not idle; wherefore he prepared his forces to sally out, inviting them to a Feast, and celebrating the Sacrament of the Supper of the Lord, himself giving the brad, and his Executioner gave the Cup; but remembering one in Prison in the midst of this action, he goeth out and beheads him with his own hand. Being returned he ordains eight and twenty Apostles to Preach the Gospel through the World. Who coming abroad were apprehended and executed as Rebels for sowing discord. After a long siege, famine daily increasing; one of his Queans discovering her Husband's deceit, lost her head. After he Prophesied concerning the City's deliverance, but in vain; the City betrayed by two was taken, Rothoman perished in the tumult; King john & Cnipperdolling were apprehended, and torn in pieces with fiery tongs, their carcases were put into Iron Cages, and so hanged from the Top of an high Tower, for a warning to us, and succeeding Ages.   

The Prayer.  
BLessed Lord God, who hast made all for the glory and honour of thy most holy name, and the good of thy Church which is thy spouse, and dear one, under her feet thou hast put all, in an especial manner: but that which surpasseth all is the Committing to her the oracles of thy word, a favour not afforded to every, no not to any Nation in that clearness as unto us. By this we cannot but take notice of thy love to us, in bringing us into thy Church, and adding us to them that shall be saved, Lord suffer us not to flatter ourselves by reason of the outward lustre of thy favours into security: cause us to remember thy process with Shilo, jerusalem, and those famous Churches of Asia. Teach us thankfulness whom thou hast reserved for these times of so clear revelation; Oh give us grace to consider the rock out of which we were hewn, our forefathers the Gentiles, from whose loins we all descended: O let it be a shame to us in the days of so clear light and revelation, to be found in the ways of darkness, as Gentiles in the vanity of our mind, having our cogitations darkened. Give us grace to make this our chiefest care to please thee with a double diligence in the duties of our calling General and particular, and so redeem our former time misspent. Grant we may acknowledge thy special favours, thou hast afforded unto us, before others, in bringing us into thy Church, and unity of faith. O leave us not to levity or instability of Judgement in matters of faith, let us not be hurried about, weathercock-like with every blast of vain doctrine; establish our hearts that we may hold fast the confession of faith, without any so much as wavering, and grow in grace, and while means continue in the knowledge of our Lord and saviour Jesus Christ. Good Lord, open the eyes of those that are seduced, that they may see, give them hearts to bewail and forsake schism, heresy, and infidelity, that so they may come out of the snare of the devil, and fly from the wrath to come. Bless our Governors supreme and subordinate; Be thou a Protector to him, and us all: Grant they may use their power for the encouragement of those that do well, and the terror of evil doers, that we under them may lead a peaceable and quiet life, in all Godliness & honesty. And because that all who labour for the settlement of Christ's Church meet with opposition; Satan and his Instruments are tormented by them: Lord be thou pleased to enable and strengthen them, make them men of another Spirit. Give them humble Spirits, that thou mayest delight in them; and they that are now met in that Counsel of the Nations, may not seek their own glory, but be content to stoop for any service of thy Church and people, and think no office too mean. Give them loving hearts, full of invention, how to glorify our God, & further the good of his servants in spite of flesh and blood; that they may evidence to all the World by the fruitfulness in their places, that they are good Christians, living for others, and not only for themselves. Let thy Thummim and Vrim be upon thy holy ones; Open, O Lord, a door of Utterance to every faithful Minister, giving him inward faculty and fitness, all those gifts which may fit him for thy Ministry, give him a mouth, and wisdom which all his adversaries, which are increased shall not be able to gainsay, or withstand: none is fit of himself, all sufficiency is of thee, who dost make able Ministers. Open a door to thy word to pass, remove all lets and obstacles of Satan, the World, and the flesh; Give thy Gospel a free course, Open the heart of every hearer, that thy word may enter; give him the Spirit of wisdom and revelation in the knowledge of the same; enlighten the eyes of their understanding, that they may know the hope of their calling, and the riches of that glorious inheritance of the Saints. Perfect the good work thou hast begun in us, to the day of the Lord Jesus, and confirm us blameless to the end. So be it.   
FINIS.