The Faithful SCOUT: Giving an Alarm to Yorkshire, (especially to the East-Ryding) and all other places at this time freed from the misery of WAR.  
OR, A Treatise tending to stir up men from security which possesses them, because (as they think) all danger is past, now that the Seat of WAR is removed from them.  
Written by Will. Meek.  Hypocritae si vident ab omni parte omnia tranquilla, nihil periculi metuunt: quod si Deus illis minatur, et non ostendit statim flagella sua, derident aut spernunt. Cal. Praelect. in Jer. 
Printed at York by Tho: Broad, and are to be sold by Nathanniel Brooks in London, at the Angel in Cornhill. 1647.   

To all Honest, Religious, and well-affected Persons in holderness, (in the East-Ryding of Yorkshire) more especially, to the Inhabitants of Skipsey, the Author wisheth Peace and Truth.  
GReat and manifold have the blessings and favours of the Lord been to this our part of the Kingdom (loving Countrymen and Neighbours) ever since the beginning of these miseries and distractions in the Kingdom. For though the first spark of this unquenched fire broke out the first of all among us; our men being (I think) the first that were called to stand Brother against Brother; 
At the Leaguer at Paul in holderness against Kingston upon Hull  and we the first that saw the beginning of miseries; in the first planting and using Engines of War, to Beleaguer; Batter, and Depopulate, our own Cities and strong Holds: and therefore, had cause to fear our troubles would be greater than we could avoid; yet it pleased God on a sudden to turn our apparent fear into more joy than we could have expected, by the sudden dissolving of that Army, gathered by our Kingdom's foes, in the pretence of the King's defence, and releasing of that place which at that time contained the Instruments of safety to the whole Kingdom; and this was done so suddenly, that our enemies and cruel disposed ones to Church and State, (of which we had many) had not power to perform their intents in raising more forces according to their desires; either to obtain what they longed for, or to bring into subjection those they hated; but even in a moment had all their hopes dashed, by being called away before they expected; to the great comfort of all bearing good will to Zion.  
After which time, we, for a good space, only heard of war and miseries, but were ourselves free from them, or the fear of them; and so might have remained, if those, to whom the countries' welfare was committed, and in whom trust was reposed, had as faithfully discharged that which was committed to them, as with ease they might have done: but God (who disposeth of all things to his own glory, and knows how to extract good from evil) seeing our ways and do nothing answerable to his benefits and favours, made way to bring upon us a sharper correction then formerly we had felt; and to this end, (because in what they did they aimed more at their own ends then his glory, and to let us see that men trusting to carnal wit or policy, cannot prosper) he gave our Governors over to themselves, to be seduced to betray the trust in them reposed, and to give our Forts, Strong-holds and Armies, and with them the Country, into the ●ands of the enemy, to be used and abused by them at their pleasure; which traitorous deal, although they wrought not so effectually as was by some desired, and by them sought for, yet did they make way for ensuing dangers; for by the deceitfulness of one 
* Scarbrough Castle.  Hold (which secured our part of the Country) that division which then was spread into the most parts of the Kingdom, broke in amongst us, and set one part of the Country against another, in great danger to destroy it all.  
And by the traitorous dealing of him *, who had the chief command of that party from which we expected safety, 
Sir John Hotham  our enemies prevailed and got the upper hands afar, as that they had the Country at their pleasure, and confined our Forces into a little strong Hold, which alone was left of all their former liberty.  

Kingston upon Hul which was then again Besieged  And here again begun our miseries, which for a long time we had put far from us; for than were we left in the hands of merciless miscreants, whose tyrannical exactions at that time were so great, that our miseries were unexpressable, and our woe increased to that height, that we knew not which way to take to seek comfort: our condition was lamentable, for even all hope almost of expecting deliverance or safety was excluded, and the Sun of God's favour seemed to be set upon us, and the Lord shown as if he would not be entreated of us.  
But then again, when we were in the lowest ebb of adversity, when I say we had no hope left of recovery, it pleased the Lord to rouse up himself as a Giant new awakened from sleep, and (even when our enemies thought they'd had all things sure, and us in their wills) to put power, courage, and magnanimity into the hearts of an handful, which discouraged and bet to repulse an Army seeming invincible; by that means raising that Siege that had been so enjurious to the whole Country, 
Raising the Siege at Hull.  and not only were they at that time bet bacl; but presently that part of the Country was so freed, that no constant Army durst abide in it.  
Here begun the Lord again to shine upon us with the comfortable rays of his mercy, and to dispel those clouds of sorrow which so long had overspread our Horizon; still many showers of troubles reigned down upon the borders (as it were) betwixt the parties, for presently after raising the Siege, and a good space after (our Garrison Soldiers not daring, because of their weak strength, too fast to enlarge their Quarters) the enemy dared to pray upon the Country near them adjoining by plunder and taxations; making those parts, to which they did resort, to live in continual fear. In which distress and fear they continued, until, by God's assistance, our Army gained so much ground, and that with so good footing, that they wholly chased them away, and put them in such fear as that they durst not come among us; and at length through God's good kindness towards us, and the care, vigilancy, and courage of that small party, (if they should be compared with the numerous Forces which at that time the enemy had) brought the work into so good maturity, that they cleared the coast, and brought them, who formerly had with so much audacity triumphed over them and the Country) into such subjection, that they were forced to betake themselves to their 
* Scarbrough Castle.  strong Holds, being not able to abide the Field, to retain and keep their former liberty: which being done, the Country begun to enjoy again its former tranquillity in some good measure, and at length, through God's especial favour towards us, and the infaligable endeavours and unmatched valour of those against it, that which so long had been an occasion of misery and mischief to the whole Country, was surrendered and yielded into the hands of our Commanders, to be kept for the countries' safety.  
Since which time, praised be God, we have lived (in comparison of our neighbours round about us) in peace and tranquillity, without the least fear of danger, not being molested or troubled by unruly guests, or affrighted by horrid Massachres, nor disquieted in our houses by night or day; not having our houses spoilt, our corn destroyed, our horses or cattle violently taken from us, or molested with any other miseries that go along with War; but have all things so in peace, as if it were generally proclaimed in our Kingdom.  
And nor only we enjoy this favour, but now, when in many places where the Sword hath played its part, the plague of Pestilence follows, consuming those the sword hath left; we still in these parts are freed from any contagious or infectious disease; but enjoy freely our health, wealth and liberty, in a larger measure than any almost could expect in these troublesome times into which we are fallen.  
All which favours we must acknowledge we receive from the Lord, of his free mercy towards us, and not for any amendment of life or humiliation that is seen in any of us, more than our neighbours: for truly (I may speak it to our shame) the corrections we have had, have wrought very little humiliation in us for our former's 
* 2 Kings 13.3, 4, 5, 6, 7. Our c●se is like theirs, & as they did so do we.  ways; and now since his anger hath been removed, we are turned again to our old by as, and have betaken ourselves to our beds of security, sleeping without fear in our sins, putting the evil day far from us, and resting ourselves assured of peace, by thinking no other miseries can come upon us any more; quite forgetting to ascribe unto the Lord due thankfulness for his favours, or to render unto him the praises due unto his Name: Nay, in stead of this, we dare God even to his face again to punish us, and even presume upon his favour, dreaming of, nor dreading any further evil that he hath to send against us.  
I wish it were not thus with us, but alas, who is he, though but half sighted in spiritual matters, that sees not this? and yet who is there that seeks a remedy? Who would not be loath to feel the judgement of War again upon us, and yet who goes the right way to prevent it? True it is indeed, 
Is●. 22.8, 9, 10.11  like the Jews, we prepare our weapons, and build up our walls, and uses all means that earnall policy can invent to save us, but we never look to do what God commands; he calls for weeping and mourning, baldness, and girding with sackcloth: But behold among us joy and gladness, 
12, 13  killing oxen, and slaying sheep, etc. Is this the way to enjoy peace? Can we expect to have God's favour shining upon us and do thus? Nay, let us not deceive ourselves, this iniquity shall not be purged away till we die, if we thus hold on in our courses.  
For what though no danger (to our thinking) is near, shall we therefore conclude that we are free from danger? as if God had no other judgements than those we have already felt? or if he had not, he is the same God he was, and and therefore as able to bring them back again as he was at the first to bring them. Oh Brethren! let us take heed that we persuade not ourselves of peace, and yet walk according to the imagination of our wicked hearts; for than God's wrath will fly out against us in a fearful manner; and the greater his favours have been towards us, if we have not made good use of them, the greater will his judgements be when they come. And truly, I say, we may justly fear that the Lord hath not yet done with us, but that he hath a controversy still with us, and one way or other will bring upon us some fearful judgement.  
Now therefore, that security may not too far get into the hearts of men, or other miseries or judgements come upon this Country before it have warning, I have thought good to take a little pains to write, and adventure to divulge this ensuing Treatise, wherein you may see that the Lord hath more plagues than War to inflict upon rebellious and stubborn people; and from that, have laid down many things which tend to stir up men to repentance, or to prepare against future Judgements.  
To you (dear Countrymen) I send it, because first undertaken for your causes, in hope that it may be to means to row se●up your dulness from that security, which too much possesseth you; It is not for any vain glorious end, or to gain applause in the world that I have writ it; for there is no thing in it either for matter or manner that will relish with the world's appetite: But as I am assured in myself that I a●de at nothing more than God's glory, and you my Countrymen's welfare, so with more boldness do I send it abroad, as it is, never doubting but that it will, not only find friends, but be kindly accepted of among honest-hearted and religious people, for the censures or respects of Malignants, wicked and godless men, I regard not.  
But if there shall be any, who, in stead of taking warning by this alarm sent abroad by me, shall let lose their tongues against me to defame me with any manner of malicious, idle, or wicked speeches, their words shall no further vex me, then that they no more respect their own safety, in refusing warning because given by me; for I have formerly taken notice of, and yet do see, tempora et ingenia hominum ad invidiam proniora, quam ad aequitatem: and therefore have put on a resolution to undergo what false imputations or slanders soever shall be raised of me, without grieving or vexing myself for it.  
But if this shall but work that for which I send it into the world, it will rejoice me exceedingly, and cause me to think all my labour not only well, but happily bestowed, and I shall be further encouraged to go on in my Studies for the furtherance of my countries' welfare.  
Accept of it loving Countrymen, though not as a work of eloquence and learning; yet as a work needful, as the case now stands with us, and as a work which in token of my good affection, I dedicate unto you; let it not, I beseech you, be in vain unto you, but as God hath hitherto graciously wrought for your deliverance from your enemies, and hath been and is so favourable unto you, that you enjoy such great tranquillity: so likewise account it as a favour, that now, when security possesseth you, he raises up still some to put you in mind of watchfulness, and endeavour to answer his expectation who looks now to find and have some fruit from you, whom so carefully he hath not only suffered to stand, but even manured about: If he find none, take heed what follows, he hath more judgements than one, and knows how to make this part that now flourisheth, an astonishment and byword to all the earth.  
But I doubt not, but as God hath hitherto been merciful unto us, in sparing us, so likewise he will open our eyes to behold our sins with repenting hearts for them, and raise us up from security, that still he may delight to dwell among us.  
That he may be thus merciful unto us, shall be my daily prayer; and to stir men up thus to meet him, shall be my constant endeavour, leaving the success to God.  
W. M. From my Study in Skipsey February, 16. 1645.   

To the Reader, concerning the occasion of writing this Book.  

ONce did I think to have withheld my Pen  
From writing aught, to be for public view;  
Because I see men's labours with disdain  
Rejected are; receiving not their due.  
Yet must I write, although not having hope  
Then other men to be rejected more;  
But in mere love, to all men to lie   
What danger still this Country hangeth o'er.  
It may be that my words will counted be  
As idle, as some men's before me were,  
And those perhaps, that blinded, do not see,  
Will for my love, my harmless muse jeer:   

But let them do't, if they but some men rouse,  
I'll blame them not, although they stir not those   

I see, 'cause God in mercy towards this part  
A while hath stayed his hand, removed the Sword;  
And doth as yet the Pestilence divert,  
Which now in many places flies abroad,  
And suffers us (if we with them compare  
In many places) for to live in peace;  
To hear of only, not to feel the War  
Which totally upon the Land doth cease,  
That we (in stead of giving thanks to God  
For his removal of the Plagues away,  
And for correcting us with easy rod;  
When othe●s bear the burden of the day)   

Go on in sin, grow careless and secure,  
Forget the troubles which our neighbours 'dure.   

In truth, I see, and cannot hold my tongue,  
Oppressions mighty still on every side;  
Those men the first in doing all men wrong,  
In whom the power of righting doth reside;  
Yea, some there are who should our wrongs redress,  
Who heavy burdens daily on men throw▪  
And, with injustide, poor men do oppress,  
And boldly do work mischief by a Law.  
Under pretence of public good, the State  
Is robbed by some, to serve their private ends▪  
And open Foes our Cause doth not defeat  
So much, as those who seem to be our friends.   

Which makes some fear, that some among us are,  
Who mean more falsely, than they let appear.   

Nor they alone; our Ministers, who should  
Be as our guides and leaders, even they  
To cleave to their old courses still are bold,  
And so to Reformation stop the way.  
Yea, still they stand for Superstitious Rites,  
And betwixt God and Antichrist do halt;  
And still cry up, to blind the people's sight,  
Those Orders that apparent are in fault.  
Like the Ephesians, they do stand for still  
Their old Diana, to increase their gain;  
The Altars and the Groves on every hill,  
By Arguments they stiffly would maintain,   

And like that flattering 
* Amaziah Amos 7.10.  Priest of Bethel, make  
Betwixt the Prince and people great debate.   

Nay, some of those who would Reformers seem,  
And 'gainst men backward in the work do cry:  
These either of themselves too highly deem,  
Or else continue still in vanity.  
As covetous as ever they remain,  
As careless still for aught but their own ends;  
Striving those whom they hate for to defame,  
men's ruin wishing, rather than amends.  
Walking before men so disorderly,  
That many take offences at their ways:  
Too much addict to singularity,  
God's glory seeking not so much as praise.   

Too busy, factious, rending Churches peace;  
Denying that, to which themselves they press.   

What honest heart doth now not grieve to hear  
The strange confusions that are us among?  
What base impostors still there doth appear,  
The Country, truth, and Gospel still to wrong?  
How few there are now zealous for God's Cause?  
But still Lukewarm, and careless how things go.  
How many are there who are great in shows,  
Who merely for themselves their pains bestow?  
Who for the public Cause doth purely sight;  
But have their actions mixed with private ends?  
Or who doth stand so for his countries' right,  
As to oppose those who its freedom rends?   

All look for gain, all do themselves respect;  
God's glory, and the Public they neglect.   

Nay, and not only so, but men do strive  
To vex us more, new mischiefs they invent,  
Themselves of God's good favour they deprive,  
And move him daily unto punishment.  
Where is our mourning? where's humility?  
What sins are yet repent of or left?  
Who sees not pride, oppression, bribery,  
With covetousness, adultery, and theft?  
With profanation of the Sabbath Day,  
And still contemning of God's Ordinance,  
Seeking how one another may betray,  
Their covetous desires to advance.   

In every place, sin still a bounds yet none  
Smites on his thigh, or cries, what have I done?   

Where are our days of Fasting? when do we  
One day, among so many, separate,  
To seek our God by true humility,  
His plagues to turn away from Church and State?  
When have we one Thanksgiving for this favour,  
Of peace and plenty, which we now enjoy:  
Even in this time, when as the Armies savour  
On every side, our brethren do annoy?  
We lie secure, we nought respect this love,  
Nor once acknowledge that it is from God:  
We still within our wont courses move▪  
Nor fears nor dreams of any future rod.   

We nought respect our brethren's miseries,  
Nor pity take on their calamities.   

For all our sins, we still ourselves persuade  
To live in peace, without ' en danger more;  
No threatening still doth make us once afraid,  
Though we have found true what's threatened heretofore,  
Our confidence is in our Armies strong,  
That they will from us keep all dangers clear;  
No plagues that may arise ourselves among,  
Or other dangers, we no whit do fear.  
We think it is not possible that we  
In these our parts, should suffer any way;  
Because far from us now's the Enemy,  
Thus put we far from us the evil day.   

And by our deep security do dare  
The Lord again, to bring upon us War.   

But do we think thus to escape his wrath,  
And live in sin without control at all?  
Think we it is not true the Scripture saith,  
Which threatens wrath, 'gainst men that thus do fall?  
Let us not thus deceive ourselves, our God  
Hath as much power still as he had before:  
Think not fond people, that he wants a rod  
To punish those who do despise his power.  
He still hath plagues in store, though none we see,  
His armoury as yet not empty is,  
Though now we do enjoy tranquillity,  
H'ath plagues to vex us, if we do amiss.   

" War is not all he uses to chastise  
" Those people with, that do his name despise.   

Believe me I am sorry to behold,  
(And too to well I do behold it now)  
That such secureness should this Land enfold,  
That nought men's hearts to watchfulness can bow;  
In pity therefore, lest the plagues should come  
Before men be awaked; I have writ,  
And this my writing to the view have shown,  
That every one may notice take of it.  
Oh! let it now awake you Countrymen,  
Yourselves deceive not, judgements still are near;  
Rouse up yourselves from sleepiness again,  
See, see, how wrath doth round about appear.   

Prepare yourselves, for judgemen else will take  
In sin you napping,  you be awake.   

Let no untruth, prejudicated affection,  
Disdain, or hate which any 'gainst me bear,  
Cause you to disrespect my sound direction,  
Which stirs up, and persuades you to prepare.  
Disdain me not, what e'er I seem, I may  
Now speak to purpose, though I simple be;  
Although my writing be not deeked, or gay;  
I nothing write but needful verity:  
And none can tax me that I ever writ  
Any to warn, but what hath proved true;  
Credit therefore my words may sooner get,  
Seeing at this time, needful things I show.   

Not that I seek to get myself applause;  
But that I would advance the public Cause.   

I would be loath to see, now War is gone,  
A pestilent infectious disease;  
To come our Towns and People now among,  
To fetch them hence to death without release.  
Or that the Lord should cause the earth deny  
To bring forth fruit our people to sustain;  
Or bring upon us dearth, or penury,  
Or vex us with some secret fear or pain:  
Or that he should into our strong Holds send,  
Or to our Armies, death, them to devour▪  
Or vex us, as he once did Egypt's Land,  
With plagues unknown to any man before.   

Or make this part, envied by its foes,  
A laughingstock to all that by it goes.   

I say, I should be loath such things should come  
To light upon this Country to its harm;  
And that because that I do hold my tongue,  
And does not men of what I fear forewarn:  
Who knows but God hath raised me up for this,  
To write, that men may warning take, and rise  
From that secureness, which doth them possess.  
And to amend of their iniquities?  
In hope of this I write; but if that still  
Men in their dull security persist,  
And take no warning by what now I tell,  
Surely, with hardened hearts they are accursed:   

And God a while his judgements takes away,  
That he may plague them more another day.   

But thus in writing, I my duty shall  
Discharge, by giving warning to prepare,  
And though fierce judgements shall upon us fall,  
To all the world I guiltless shall appear:  
And these my words shall once respected be,  
And be observed by those that do them read:  
And other places, though these will not see,  
Shall warning take, and fly their sins with speed;  
And those that will not by them warning take,  
Shall, when as plagues shall fall upon them, say  
That it was true which unto them I spoke,  
And wish they had been warned at this day.   

And those in whom no watchfulness is seen,  
Shall wish that they had far more watchful been.   

My prayer shall be, that this may take effect,  
And bring to pass that for which forth I send it;  
I will not grieve, although with disrespect  
I hated be, by men through it offended.  
For as I seek not for to flatter any,  
So neither I 'gainst private persons brawl:  
I send it forth for to awaken many,  
To all therefore I writ in general.  
What is amiss, pass by, that favour do me,  
If ought you reap that's good, give God the glory;  
No greater praise or favour you can show me,  
If not, there's nought that can make me more sorry.   

Read o'er the Book, observe, and mark it well,  
Awake from your security. Farewell.   
W. Meek.   

The Faithful Scout. Giving an Alarm to Yorkshire (especially to the East-Ryding) and to all other places, at this time, freed from War.  

CHAPTER. I. That God hath variety of Judgements to punish sinful and rebellious people withal.  
IT was not without cause that the Apostle said, It is a fearful thing to fall into the hands of the living God: 
Heb 10.31.  For surely most miserable and wretched is their condition, that by their evil actions have made God at sen●ity with them; it were better for such (if they might so be free,) that a millstone were tied about their necks, and they cast into the bottom of the Sea, then that they should live to abide all the plagues, judgements, and miseries which the Lord hath to inflict upon them: for who can name or reckon up all those sorts of punishments that he hath in his Amory, ready at any time upon occasions, to send to execute his fierce wrath upon those who walk perversely before him? many several sorts the Egyptians felt in their Land, and them so strange as were never before that time heard of; and yet the Lord threatens his own people, that if they would not be obedient but walk untowardly before him, 
Deut. 28.61.  he would send plagues upon them which were not written in the Book of the Law, even new plagues which were never before sent upon any: and yet if we look upon the curses threatened, we shall find them many, 
Deut. 28.15, 63. Leu. 16.18, 22.  strange, and fearful; for he not only threatens to turn every Blessing into a Curse, but, if that will not serve to deter them from their evil ways, he tells them he will bring seventimes more plagues upon them then before; and if they would not be reform by them, but still walk contrary unto him; then he would walk contrary unto them, and punish them yet seventimes more: nay, and if that would not serve, he would plague them yet seventimes more.  
Yea, and if for all this they still would walk stubbornly before him, he threatens that still he would increase his judgements, 
Verse 29.  and walk contrary to them in fury, and chastise them yet seventimes for their sins.  
By all which fearful threaten, he would have us to observe what variety of plagues he hath to inflict upon stubborn and stiffnecked people, 
Dicit Propheta Deum aperire Thesaurum suum, nempe quoniam habet varios & multiplices modos, qui humano sensu comprehendi nequeunt, ubi vuli impios perdere. Cal. in Jer. 50.25 Job 5.14. Psal. 18.26. Ps. 7 11, 12.13  who will not be reform to walk according to his command; seeing that every time he punisheth, he can change his judgements, and yet make them every time more fierce and fearful than other: well therefore may he be said to have an Armoury stored with weapons of indignation and wrath, when he hath not only one or two, but many, yea, infinite several sorts, and them too so strange that no man can conceive of them: for contrary to all expectation, and against all means ofttimes he brings punishments upon the ungodly and wicked men; For even in the day time wicked men meet with darkness and grope at the noonday. The Sun he causes to lose his brightness, and the clear day its light; in vain can any expect safety if he walk in his evil ways, for with the froward, God will show himself froward, and to those that walk contrary to him, will he walk contrary; for what is man that he can strive against God? For if he were never so strong he could not be free, seeing God can (if he pleaseth) meet with him in any place, at any time, upon any occasion.  
This Doctrine the Prophet taught the Jews, when they thought, because one judgement was past, that then they should have lived in safety for ever: nay, saith the Prophet, Rejoice not thou Palestina, 
Isa. 14.19.  because the rod of him that smote thee is broken: for out of the Serpent's root shall come a Cockatrice, and his fruit shall be a fiery flying Serpent. So that though one judgement were taken away, yet should they not be free, for as much as two in its room, more fearful, should follow; in vain should they expect immunity, for out of the root of one plague should spring another, until they should be consumed utterly from the face of the earth.  
And it is no marvel that he hath such store, seeing it is he that created darkness and evil; if there were no punishments apparent, he could presently bring them, for why, he can produce them from nothing: 
Isa. 45.7.  when men think the coast is clear, and there is no dange● near, nor fear of any; when they cry, Peace, peace, then shall sudden destruction come upon them as upon a woman in travel, and they shall not know which way to escape. This the Jews found to their woe, the Egyptians had raised the Siege from before Jerusalem, and all the Army of the Chaldeans were gone, so that there was no danger feared or expected: 
Jer. 37.10.  But what saith the Prophet? If (saith he) ye had smitten all the Army of the Chaldeans, so that there had remained no more than wounded men, yet should they burn this City with fire; for as it is as easy for him to save by many as by few, 
* 1 Sam. 14. ● Si Deus statuit homines perdere, quamvis nemo sit hostis, posse tamen solo statu eos omnes inte fi●ere. Cal. pre●ect. in Jer.  So is it as to destroy by few as well as many. For he that could turn away the Assyrians from Jerusalem alone, could likewise strengthen a weak Army to destroy it when he pleased; but though they were not a ware of it, yet did he bring again the same Army which they least feared; for no doubt but they were little or nothing afraid of the Army of the Chaldeans, which was chased from them, and yet that danger came the soon upon them: for thus sometimes the Lord meets with men, and again sometimes quite 
* See an example of this in the history of Serpents.  contrary; for sometimes when men seem to be afraid of a judgement, and therefore prepare against it, because they think nothing can hurt them but only that which then they fear; perhaps before they be ware, some other falls on them which they least expected. Thus in a manner i● befallen those Israelites that came from Egypt with Moses, they cried out against him and Aaron, that, because they brought them from Egypt into the Wilderness, their children and their little ones would all be destroyed in the Wilderness: but quite contrary it fell out to them, For, 
Deut. 1.39.  (saith the Lord) those little ones which you said should be a prey, etc. they shall go in thither and they shall possess it: but as for ye, turn, etc. 
Verse 40.   
We ourselves in this Land may by experience know this, for we once supposed and feared that Foreign foes by invasion might work our ruin; and to this end prepared our Ships, etc. but now 
* And now perhaps he may destroy us by them contrary to our fear.  quite contrary to the expectation of most (though indeed always feared by some) God hath met with us, by sending a spirit of dis-unity among us, which is now like, without God's especial mercy, to work our utter destruction. I might therefore show how he hath sometimes feared a place with one plague and punished it with another, but what hath been spoke may show sufficiently his variety, etc. For who can number his armies. 
Job 25.3.  (saith Job) he hath so many none can tell the number of them. And yet besides all his visible judgements (and the Earth, the Sea, and all things in them are ready to excute his command: the Heavens, the Stars, &c are all at a beck to do what he pleaseth) he hath an invinsible Army consisting of twenty thousand charets; nay, even thousands of Angels who are without number: 
Psal. 68.17. Dan. 7.10.  therefore who can but assent to this truth, that God hath variety of punishments to inflict upon wicked men, etc.  
Which yet will more manifestly appear, if we consider how he hath met with men in those places where they expected safety, and where it was thought no fear could come: nay, which were so strong or free shot, that it was thought impossible for any harm to enter; from which It was thought troubles were so far, that they were reforted unto by men to take delight in; even in those places, I say, God hath oftentimes vexed men with unavoidable misq●ies. Thus he met with those rebellious Jews, who; notwithstanding they were forewarned, would needs go into Egypt, because, as they thought, there they should neither see nor feel any evil; but even there, contrary to their expectation, the Lord threatened evil should find them out; The sword (saith he) that you feared shall overtake you there in the Land of Egypt, 
Jer. 42.14, 15, 16.  and the famine whereof you were afraid shall follow close after you into Egypt, and there ye shall die. And the very like doth another Prophet threaten against those who expected help or deliverance from Egypt: 
Isa. 30.3.  The strength of Phraoh shall be your shame, and the trust in the shadow of Egypt, your confusion: Even there where they hoped to find comfort, and by whom they expected deliverance, there they sound sorrow, and they became a snare unto them, and their hopes not only failed, but they were in a worse condition than otherways they would have been in; for they on whom they leaned did not only break, out wonnded them: And indeed it befalls many times thus to men that fly from danger, they find worse entertainment than they departed from. Those five Kings that warred against Josh●, 
Josh. 10.16, 24, 25, 26.  thought they had been past danger when they escaped from the Field and fled into a cave at Makkedah: but destruction followed after them, and a worse death (more shameful and ignominious) happened unto them than that from which they fled. In a word, there is no place free from dangers, 
Ezek. 9.6. Vid. infr●.  or that can privilege those whom God will have punished: judgements oftentimes begin at the Lords Sanctuary, and in those places where men think themselves safest, they there meet with the most dangers, so that by this likewise the point is more clearly proved, etc.  
And as the inflicting punishments upon men in all places doth witness the Lords variety of punishments, so doth his sending them upon all sorts of men: the rich man is not spared for his wealth, nor the poor man for his poverty, nor the noble man for his honour, nor the Magistrate for his authority, etc. but all sorts, and all conditions, if they offend, are met with, one way or other.  
God can do unto wicked men for their destruction, as he did unto Job for his correction, and you know what sundry means he had to make him poor, though a very rich man, and one whom men in the world might think almost a thing impossible to make poor: he had the Sabebeans, the Chaldeans, 
Job 1.15, 16, 17, 18, 19  a fire from Heaven, and a great wind from the wilderness to bring to pass what he had determined; so that nothing could save Job from these judgements, which, though to him they were but fatherly corrections, yet, I say, may show us what several sorts of puments he hath to meet with the richest man that is, if he walk otherways then he would have him.  
Ahab's Army, 
1 King. 22.30.31.  nor his greatness, nor his shifts could save him from that death which the Lord had threatened against him; subtle indeed he was, in that he disguised himself, and advised Jehoshaphat to go like a King: by that means, in all likelihold, he was like to escape, seeing the Syrians were to sight with neither small nor great, but only with the King of Israel, whom they might take (as they did) to be Jehoshaphat, he being only in Kingly robes; and yet for all this, could not Ahab escape; for an arrow, s●●t from a bow at a venture, hi● him betwixt the joints of his armour, and slew him: worthy is the story observation, for it doth plainly set before our eyes, how God, to execure judgements upon offenders, will use even strange and unknown means, to the admiration of the beholders, and the setting forth his power and wisdom to all the world. For thus wonderfully met he with the Tyrant Maximinus, 
Euseb. de vita Constantine Lib 1. cap. 51  who having lost the day in the Field, threw from him his princely robe, and thrust himself among the common Soldiers; and after disguised himself in the habit of a servant, and hid himself in Towns and villages. But, (saith the story) he could not hid himself from the watchful eye of Divine providence, for after he thought himself in safety, (mark it) he was struck with a thunderbolt to the ground, his body being so withered he could scarcely be known: such strange judgements were sent upon Nabuchadnezzar, Belshazzar, Herod, Pontius Pilate, 
Dan. 4.31, 32 & 5.30. Acts 12.23. Euseb. Eccles. Hist. lib. 2. cap 7. Socrat. eccls Hist. lib. 1▪ cap 38.  Arius the Heretic, etc. and many other which I could name, who were punished with strange judgements which were not before heard of.  
I could further enlarge this Chapter by other proofs and arguments, to testify the truth of the point in hand; but I know it is needless, and it may be will be accounted foolish by some, that I have already, or should heap up so many testimonies to prove an undeniable truth: Therefore I conclude, that God hath variety of judgements to punish obstinate and rebellious sinners withal.   

CHAPTER, TWO, Showing why, and when the Lord uses variety of judgements, &c,  
WHo can search into the unknown depths of the Lord; for who ever hath been his counsellor? 
Rom. 11.34. Deut. 29.29.  yet those things that are revealed, belong unto us and our children. And as far as God hath been pleased to reveal himself, so far may we lawfully search into; to the comfort of the godly, the terror of the wicked, and edification of all men in the way of truth. And surely not in vain hath the Lo●d appointed such variety of judgements to take hold of and devour those who walk stubbornly before him: but he sends abroad his unknown plagues to the end to cause the glory of his power to shine the world over; that every one may take notice of his unsearchable wisdom, in providing judgements unavoidable for his enemies: for this cause did he send such strange and unheard of plagues among the Egyptians, 
Exod. 10.2.  that his power and mighty acts might be told to their posterity which should come after; and that all the earth might know that he was the Lord, and that none could do such wonders, or produce such plagues, as he could do: for this, through his many sorts of plagues, he caused the Magicians to confess, when he t●●●ed their dust into louse, which they could not do, but were forced to confess that that was the finger of God; 
Exod. 8.19.  thus, even against their wills, acknowledging his power, fare above the power of any creature: and if that had not caused in them an acknowledgement of his power, he further would have made known his unspeakable strength to their terror; for the Lord always punisheth those that will not worship him, 
Euseb. Eccles. Hist. lib. 4. cap. 13.  more grievously, then even wicked Tyrants can invent to punish those whom they hate, as a Tyrant confessed: for he will have it known, that he is the Lord, and that from the rising of the Sun, and from the West, there is none besides him, 
Isa. 45.5, 6.  that he is the Lord, and there is none else.  
And therefore it is that he doth many times many strange wonders, and brings to pass, without any means, or at such times when as no other can be said to have any thing to do besides him, even that all men may witness that he is God; 
Isa. 43.12. See Exod. 12.12. & 7.5.  thus he threatened to bring many sorts of judgements against Gog: as the Sword, and the pestilence, and Blond, and overflowing Rain, Hailstones, Fire and Brimstone, and why so? Even to magnify himself, 
Ezek. 38.21.22, 23.  and sanctify himself, and that he might be known in the eyes f many Nations, and that they might know that he is the Lord.  
So that you see, how that one cause why God uses variety of judgements, is, that so his power and might may be known, and confessed of all the world; and therefore, when God hath done many strange things for a people or nation, when he hath wrought many strange deliverances, 
Read Ezekiel Chap. 5. and note it well.  and exalted himself in their eyes, and made it apparent before them that he is the Lord, and that he only brought down and subdued their enemies under them, etc. and yet they forget to acknowledge the Lords power and strength, and to extol it, and show it forth to all about, etc. such a people may justly expect other judgements then formerly they felt. See Deut. 4.32, 33, ●4, 35, 39,  
Again, he doth bring forth such strange plagues and such variety of, etc. that all the ●a●th may fear before him whose power is so mighty, 
Eccles. 3.14.  that no creature is able to resist it. For it is very usual, that when men (after punishments be inflicted) will not yet fear the glorious and fearful Name Jehovah, 
Deut. 28.58, 59, ver. 61. Lam. 1.12. See Ezek. 5. ver. 5. to the end.  than the Lord will make the plagues of such people wonderful, even such as none before them ever felt, and such as are not written in the Book of the Law: thus the Jews were punished, as the Lamenting Prophet complains, they felt that sorrow which none before them ever felt: God punished them more severely than ever he did any before them, their miseries were unutterable, and all this was because they feared not the Lord, though formerly he had sent many judgements to call them to repentance: such indignation he hath against those that no bette● take notice of his power, to fear his great and excellent Name, to humble themselves under his mighty hand, and to tremble at his judgements when they are abroad in the world.  
Now, again, consider this, and if you see any place or people who have been corrected with heavy and sharp afflictions; and yet now that they are removed, they fear not the Lord, but go as boldly on in their sins as formerly they did; then may you conclude, that he will again be upon that people with more fearful and strange plagues then ever yet they felt:  
And as he multiplieth plagues, etc. to cause men to fear before him; so to beat down the swelling pride of wicked Tyrants, who vaunt and boast themselves of their strength and power against the Almighty, 
Isa. 37. ver. 29. to 36.  as did Senacharib, with whom the Lord met after an unusual manner, and cut down his pride at once to his shame: if he had not thus cut him short, he would have continued in his blasphemous opinion, that the God of Israel could not deliver his people from his hand; but, I say, to disappoint these proud boastings of his, he brought down his high looks in a moment, and sent him away without doing any harm to his people.  
Morever, he doth thus use variety of judgements and manner of workings, to comfort his own people, who, otherways, because of many exigences they are brought into, would not know which way to turn themselves to look for safety: for many times his Church and people are so beset about with enemies and cruel tyrants, that there is not the least hope of deliverance left unto them, to man's thinking, but only that they trust in the Lord, knowing that he is both able and knows how to deliver them, notwithstanding of all their foes. In this distress were the Israelites at the Red Sea, which way to betake themselves they knew not, to the sight of man there was no hope of safety for them; 
Exod. 14.13.  yet Moses, who knew that God had more ways than one to destroy their enemies, and deliver them, comforts them, and bids them that they should not fear, but that they should stand still, and see the salvation of God. For (saith he) The Lord shall fight for you, 
Ver. 14.  and you shall hold your pe●ce. And yet, though he thus comforted them, it is very likely that Moses himself at that instant, knew not how the Lord would deliver them, for, while he spoke to them, he cried unto the Lord for deliverance, 
Ver. 14.  tru●ting on his power for their safety, and accordingly, otherways than they expected, God did show forth his mighty powe●; and destroyed their enemies with a judgement never before shown upon any people. In such a case was Jehoshaph●● when the children of Moah and Amm●n and others besides them raised an Army against him; he was in such a condition, that he had no might at all to withstand them, all that he and his people could do was to lift up their eyes to heaven (weak strength to make resistance to such an army, 
2 Cro. 20.12.  to any man's thinking) knowing that the Lord was able, and knew how to work their deliverance, though they knew not: and so did God work for them, and sent a Spirit of disunity among their enemies, whereby they destroyed one another, 
2 Chro. 20.23, 24, 25.  and left no other service for them to perform then to gather the spoil; so graciously working for their good by such means as they thought not of.  
And not only to comfort his people, but to keep them in awful reverence towards him: for the dearest of God's children would go ne●r to forget him, if he did not sometimes put them in mind of their duties by correcting them by sundry sorts of corrections: 
Deut. 8.2.  thus he dealt with the Israelites in the wilderness, they were afflicted with hunger, and had no other bread but what the Lord gave them from Heaven, 
Ver. 3.  that they might know that man lived not by bread alone, but by every word that proceeded out of the mouth of the lord 
Ver. 15.  And he led them through the bypaths of the wilderness into places where they knew not which way to take, or whither to go, 
Ver. 16.  and deprived them of water, and affrighted them with fiery serpents, etc. and all this he did to humble them, and to prove them, and to keep them in obedience to him who, other ways perhaps would have forgotten him, and have attributed all to their own power and strength: for this all men are prone to do, and therefore doth he always exercise them in afflictions, that they may be ever more ready to under go patiently what ever they shall endure; and may, in what state soever they b● learn to be content; and that they may continually watch, because they know not either in what hour, or in what manner he will send afflictions upon them.  
Again, he uses variety of punishments that none may (through any policy) know which way to escape his hand; man who is always careful to free himself from that whi●hi●e thinks is troublesome, 
See Gen 11.3, 4, 5, 6, 7, 8 to this purpose  invents many ways and means to provide for his own safety; nature being always s●●●ions to preserve itself, and therefore we see how (to sed●●● themselves against the stratagems of War) men have 〈◊〉 means whereby they remain safe in the, midst of ●anger● and s●●e, though the instruments of death surround them.  
And likewise to ●ee themselves from infection by contagious diseases, they have their cordial preservatives, p●esumes, etc. where by they can walk without fear or danger where death cuts down on every side of them, so that, I say, If the Lord used not many sorts of plagues, men would s●eke to hid themselves from him (though they can never do● it) or to devise means to keep themselves from danger, and so to escape punishment; but the Lord prevents their escaping by his variety of punishments which he hath in store, that they cannot ●ell how to prevent them, because they know not how they will come or what they will be; for all the policy or devises that any can devise, cannot free them from God's hand when he will punish: seeing he hath not some few but many, and them so strange that none knows how to shun them, they can find no evasion but he will meet with them by one plague or other, if by their do they have provoked him.  
Lastly we must know that God uses variety of judgements, etc. that so it may be known that he hath an hand in all judgements that are sent upon the earth; for if sometimes stranger and unusual things were not heard or seen, 
Isa. 42.9. & 43.12, 13.  if the Lord did not punish sometimes after one manner sometimes after another▪ men would ●●lye the Lord, and say, it were not he that sends judgements abroad in the world, but they w●h●d ascribe it to Fa●e▪ Fortune, &c as if the Lord had forsaken the earth and suffered all things to run at random without disposing or guiding; or if no destruction came upon the enemies of his people, but by chance, or that he were impotent and could do nothing but as i● happened according to the course of times, etc. Thus the Syrians thought, for they would not believe that the God of Israel could do any thing for his people's safety in any place but on the hills; 
1 Kin. 20.23  they thought if they got the Israelites into the valleys there they should have them out of God's protection or power, 
Ver. 28.  and there they should vanquish them; not considering that their former overthrows was from and by the Lord: and therefore to let them know their destruction was from him, he showed himself as well a God in the valleys as on the hills, and delivered all that multitude into the hands of his people.  
And as the Syrians were thus incredulous or heedless that judgements came or were sent from God, and therefore stood need to be awakened: so are many even as yet in the same disease, and therefore the Lord sends such judgements and plagues sometimes, that all men may know that no plagues can come from or by any, but from and by his command; and shows, by the variety that is in the world, that he alone is he that creates evil, and hath his armoury stored with all sorts of punishments that he will at any time use.   

CHAP. III. ●eeing the Lord hath many sorts of Judgements, men ought to examine their estates how they stand before God, whether they 〈◊〉 expect peace or dangers. A disco●●ty of many s●m●es in these parts found out by a sl●●●●● examination.  
YOu have heard now the Lord is stored with variety of Judgements, either to inflict upon his enemies, or to comfort this people's, or to deliver them from dangers or the Tyranny of the wicked. It behoves us therefore all in these and all o●he● p●●ts, that are, by God's especial favour, in some good measure freed from the misery of War, to examinie our estates that we may know what we may expect from the Lord, whether again more plagues to punish us, or a further freedom from troubles.  
For to being us into a sure and certain knowledge of this, we are to take notice of what was delivered in the precedent Chapter, which hath shown, why and when the Lord uses variety of judgements against a people; and if, by examination, we find ourselves in some reasonable measure to have answered God's expectation, by taking warning by former judgements, and ascribing the glory, power, and Majesty the unto him, and in fea●ing his greatness accordingly as he desires, and submitting ourselves under his mighty hand with reverence and humility; not stubbornly exalting ourselves against his judgements, but thankfully embracing what he shall send: we may then hope that our God will no more reiterate his judgements upon us, but in time more perfect this happy begun work of our enjoying of peace; and that we shall be a selected peculiar people, in whom he will ●ake delight, and who shallbe as a brand plucked from the fi●e, or as a remnant whom he will save, to declare the dangers, from which we have been delivered, to all the world, to his praise.  
But if on the contrary, by due and unpartial examination, we find that as yet Gods former corrections have not wrought those effects fore mentioned in us; but we that still remain presumptuous, stiff necked, etc. then we may have cause to fear, that though the fear of War be removed from us, yet it is but to make us more unexcusable before God, but that still we shall have sent upon us other punishments, that we little as yet fear or dream of.  
Now therefore let it not be offensive to any, if I a little examine our estate, and, by searching our do, show what we may expect. And in very truth, when I look over our people, and see what security, carelessness and presumption possesseth them; how they bless themselves in their iniquity, and put far from them ●he evil day▪ it causes me to fear that us yet there is not wrought that humility or reformation in any among us, as God requires in those whom he will establish in peace.  
For as yet (for aught I can perceive) the fearful name of the Lord is not feared among us as it ought to be, nor his mighty power and strength feared as it ought to be, if they were, the judgements that our brethren now suffer, should as much make us ●fraid, as though we ourselves did beat them: the Lion hath roared, who can but fear? or who is there but should fear? 
Amos 3.8.  yet he roars but who doth fear? the voice of the Lord was so fearful to Ad●●, that (when he had sinned) when he called he hid himself, 
Gen. 3.10.  and for shame durst not appear, for he was afraid, because he was naked. When the Lord descended down upon Mount Sinai, though it were for their good, ye● his dreadful Majesty made them so afraid that they neither durst approach nigh unto him, nor hear him; yet the Lord, 
Exod. 20.18, 19  as I said, hath roared among us, and hath called upon us by his terrible voice of War, and not only so, but descended down in judgements upon us, and by fearful and terrible sights, hath spoken unto us to prove us that we may fear before him, and not sin ●ound yet for all this we fear not, not come in humility, trembling before our God, or show that we have any desire that the Lord may no more speak unto us after that manner, 
Exod. 20.20.  or in such terrible sort; but rather by our actions, say with those godless men, When will the day of the Lord come? Let it make haste that we may see it, 
Isa. 5.19.  etc. which doth evidently demonstrate unto us, that as yet we are in the number of those stubborn ones, for whom the Lord hath many fearful plagues in store.  
And as our fearless carriages, so our untameable actions, notwithstanding of God's judgements threatened and executed, do testify to our faces that we are as yet a stubborn and rebellious people, even surpassing men and places of extreme wickedness. Idolatrous Ahab, a Tyrant, and a brazenfaced Varlet, at the denouncing of judgements against him by Elijah, at the length humbled himself in sackcloth and ashes, 
1 King. 21.25, 26, 27. jonah 1.2. & 3.5, 6, 7, & c.  and became some what like a repentant. Nineveh, a wicked city, and a place of all manner of heathenish Idolatry, pride and oppression, etc. yet at the preaching of Jonah repent, and no doubt but for a while they somewhat amended of their former courses.  
But we have not only plagues denounced and threatened against us, but, for our abominations, executed upon us, and yet have not we left our evil ways; nay, not so much as humbled ourselves for them, but still look as high as ever, and oppress and tyrannize over the poor, and guinde their faces by extortions, and squeeze them like sponges, to fill our own bottles; and proudly presume upon our own ways, to follow them at our pleasure without controlment; but in very deed such deeds as these will proclaim us wicked, and will cry loud unto the Lord to cause him arise to hear the sigh and tears of the needy, 
Psal. 12.5  and come down in wrath upon us to deliver them; and, in the mean time, while we retain them unrepented of, we may assure ourselves that by them we are liable to other of God's judgements which he hath in readiness to pour down upon us when he pleaseth.  
Again, ●●uly it is a token of small amendment, when men, after they have been corrected, still proudly and undecently carry themselves towards the people of God, and such as desire to live blameless amidst a crooked and froward generation; I wish, by examination, we could find none such among us; but there stands need of no candles to s●arch in corners for them, seeing they are assoon to be found as flies in Summer, for daily we may hear them railing upon, nick-naming, scornfully using, and deriding such whose care exceeds the common sort in religious performances, and what is this but a mocking of God himself and shamefully making it appear, that yet our hearts are estranged from the truth, and that our love is yet far short of what the Lord requires towards himself or people for while we thus despise our brethren whom we do see, how can we love our God whom we see not? Alas, 
1 john 4.20  it i●●● c●●●pity that the form corrections which we have had have wrought no more love in us, or how ever have no better reform us, but that as yet we should make mocking stocks of those whom God loves: O, me thinks the woeful effects that followed Ishmaels' mocking of holy Isua should have deterred us from this sin! 
Gen. 21.9.  much more when we had both his example and Gods judgements to affright us; but still, I say, it hath not, but as much bitterness and hate is against them as ever, as little love or affection to them as ever, as much striving to defame them as ever, & as much mocking them for their holy performances as ever; & therefore assuredly thi● sin, among the rest, will be a further provocation to cause the Lords wrath to arise, to send some other plagues, besides those we have already felt, upon us.  
And if we look again upon our ways by unpartial examination, we shall find unthankfulness for our deliverances which God hath wrought for us, among the rest of our sins, which can never escape without further punishment; the Lord hath in some good measure caused our enemies to fall from among us, and hath let us see our desires upon them: in a word, the limbs of Antichrist are cut off, and brought into subjection as much, or more, with us then in any place of the Kingdom, yet we forget to rejoice with an holy joy, 
Rev. 18.20.  because God hath avenged us of them, or to ascribe or render salvation, and glory, and honour, and power unto the Lord our God whose judgements are true and righteous, 
Chap. 19.1, 2  and who hath judged the great Whore, and her adherents, and hath avenged the blood of his servants at her hands: this we have so fane neglected to do, that some among us are sorry it is done, and few, I fear, esteem of it as such a blessing as indeed it is; which cannot choose but be very displeasant to God, who always expects, at the least, thankfulness from those for whom he works deliverances, and ever takes notice how they do show their thankfulness, and if they neglect he will punish their ingratitude with other punishments; Thus the Lord made a promise to David and his seed, he promised that the enemy should not exact upon him, etc. and that he would beat dawn his foes before his face and plague those that hated him. 
Psal. 89.22.  Yet, (saith he) if his children forsake my Laws, and walk not in my judgement, 
Ver. 23.  etc. then will I punish their transgressions with the rod, and their iniquity with stripes: And that which the Lord promised there in favour, 
Ver. 32.  we may justly expect to be performed against us in wrath, even because we forget to render to the Lord due thankfulness, etc. that he will come upon us with other plagues, to visit our neglect severely, for nothing more certain, then that such a sin at one time or other shall be punished.  
Moreover, we are to know, that it is no small provocation to cause the Lord bring upon us other judgements, when as now, while we have time and fit opportunity without interruption or hindrance, we do not reform those abuses in Church and State which have so long been displeasant to God, and offensive to good people: and, for to have liberty to do which, we have so long stood engaged in military affairs, I am loath to give the least occasion of wrangling to those who hatefully and scoffingly ask what we have been doing all this time, and for what did we fight, etc. because that Reformation which we have so long expected is not perfected.  
But this I must needs say, that I much marvel that so many needful things, which might (in these parts that are freed from all apposites that are able to resist) be performed, are so long left undone; to let pass many things and instance in one, whose neglect it is I know not, but me thinks the Church's affairs among us go very slowly forward: one main cause of our former miseries was, the want and negligence of Pastors; many places, whose stipends were sufficient to have maintained able Ministers, have, through the covetousness of men formerly in authority, been deprived of all teaching, which hath occasioned great inconveniencies. And still, this is no whit amended, for those in authority can be content to look over these things without reforming them; nay, even to take the incomes of such places, and yet never look to provide any to teach the people; a fearful neglect, for I dare say, until people be better instructed, we shall find our desires longer in performing then we expect; and if this be the way to instruct the ignorant, it is a new one, which none of the faithful ever known of, and I believe good Nehemiah would have scorned to have done it, for his chiefest care was to provide teachers for the people, 
Neh. 13.10, 11.  and maintenance for them, and for that contended with the Rulers, and why should not the like be done by us who pretend Reformation?  
Besides, the slothfulness of Pastors would be looked too, that they be not idle and negligent, as formerly they were; this was Josiahs' care, 
2 Chron. 35.  to stir up the Priests and Levitee to the work, and this aught to be the care of men in authority, but as yet it hath been carelessly neglected, which makes so many Ministers as yet continue in their former slothfulness. So likewise how many profane or illaffected Ministers are removed? have we not still drunkards, c●rders, swearers, and all manner of lewd livers and scandalous persons in the Ministry? though they wallow in impiety, and by their? lives and conversations might shame even honest Heathen men; though by them the people can learn nothing, except all manner of sin and wickedness, though their do are so evil that they were more fit to be cast out from hearing, then be set in the place of Teachers: yet even such as these are still in the Ministry, uncast out, nay, unreproved.  
Again, those that have had a great stroke in raising these Tumults, who have been great sticklers in unholding the Popish Army, who have adventered estates and lives with the adverse party (I mean Malignants and Papists) against the Gospel of Jesus Christ, and those who have stood for it, these are not only admitted to have their liberty among us, but to enter our Pulpits again to sow sedition among the people, without restraint or rebuke.  
And as in restraining of these, so in neglect of Church Discipline, and the keys for the correction of manners, we are as greatly to blame; every man's will is his law, which makes our Assemblies full of disorders, and scandalizeth our profession not a little: and truly, now when we have this opportunity, nay, and have bound ourselves in a Covenant to do it, and still neglect it, I know not what to think, but truly we may justly fear, that such do will bring upon us other miseries, besides these which we have already undergone; for how can we but think that now, when, according to our desires, the Lord hath granted us opportunity to reform what is amiss or displeasant to him, and yet we do it not, that again he will send upon us such woeful times, that, if we would, we cannot? I wish it may not be so, but I assure you we may have cause to fear it 
* To this add our breach of our Covenant which we have so solemnly taken almost (I think I may say altogether) in every point, the fearfulness of which may appear by these and the like places. Isa. 24.1. to the 13. & 33 8, 9 See the Addition to the faithful Scout. .  
Moreover, with these sins already named, we may put in our profanation of the Lordsday, as a sin which, unrepented of, will bring other of God's judgements upon us; it is the opinion of many good men in this Kingdom, that the profanation of that Day hath been one of the chiefest causes of our miseries; and indeed, to prevent this, I see our Nehemiahs hath taken care 
* In the Directory for public Worship. Neh. 13.17.18 Si unquam futurum sit ut haec Domini nostri in externo ministerio suo praesentia auferatur, id accidat propier mundi istam ingratitua●uem. Rol in Joh. p. 579 Isa. 30.9, 10, 11, 12, 13, 14. , but that as yet hath taken small effect among us, for we as much profane it as ever, even in times of greatest liberty, by drinking, playing, revelling, riding, talking of earthly affairs, and doing our own pleasures upon it, etc. To these parts I'll say no more, than Nehemiah did to the inhabitants of Jerusalem, What evil thing is this that you do? and profane the Sabbath day: did not you fathers thus, and our God brought all this evil upon us, and upon this part of the Country? yet ye will bring more wrath upon us, by profaning the Sabbath.  
And as the profaning the Sabbath, so the contemning of the Word preached, will help to bring forward more wrath upon us, we do not secretly whisper, but even openly speak against the Ministers of the Gospel, despising them that are sent of the Lord, and the Word preached by them, carelessly refusing to hear it, as if it nought concerned us; hence come our seldom Lectures, days of humiliation, or Thankesgiving, our slothfulness at Sermons, and desires to have them over, etc. these do testify we contemn God's Word, and our security, and loathing to hear of any thing against our pleasures, proclaim, that we desire not the knowledge of the Lord, or any thing that may be good for us; but rather that our teachers should soothe us up in our vild courses, and speak unto us smooth things, and prophesy unto us deceits, etc. like those stubborn and rebellious Jews, whom Isaiah speaks of, against whom, for that sin, very fearful judgements are threatened: and without doubt this now will provoke the Lord against us, for there is scarcely any sin which doth so much displease him, as to have his Word and Messengers despised; as I could show, by many examples of his wrath, executed upon divers places for this sin, but I have writ of this at large in another Treatise 
* Called Britain's Hicrophanta, Part. 4. Chap. 21.  which I purpose (God assisting me) to send abroad, when I have a fitting time, to it therefore I refer you.  
Neither are we free from Pride, which always cries loud for vengeanee; for pride always goes not long before destruction: and the efo●e what we may expect let any judge, 
Pro. 16.18.  who still carry ourselves as haughtily as ever; especially in those places who as yet have not felt the rage of the enemy, men and women of all sorts do there behave themselves so proudly towards their neighbours, 
Isa. 3.16, 18, 19, 20, 21, 22 23, 24, 25, 26  as if it were pleasant to the Lord to behold their actions: the women of Jerusalem were never more haughty than ours are still, compare their ornaments with the fashion of our Country, and see if we do not surpass them in all manner of bravery; fearful were the judgements that the Lord threatened against them, and let us not be highminded, but fear; for he that is always the same, hath the like (or worse) still in store for us.  
Again, (the consideration of which may make us to tremble) we are not as yet convinced for our oaths, and vain idle, and wicked swearing, and blaspheming, and taking the Lords Name in vain: walk the streets, and without listening, you may hear most horrid oaths and curses on every side, and do we think the Lords Word is in vain, who saith, He will not hold those guiltless that take his name in vain? And who knows but for swearing formerly, our Land was caused to mourn; 
Ie●▪ 23.10.  and if still we continue in the same s●n, we must needs look for the same or the like punishment, but many think they take not God's name in vain, when they swear by their faith, troth, by light, or by bread, etc. but let not such deceive themselves, for the● 〈…〉 Gods name in vain, and fearfully too, as our Saviour tells us, 
Mat. 5.34, 35. jam. 5.12, See Mr. Boltons' Treatise called the Saents solfe-inriching examination. Pag. 245 jer. 5.7. Deus ostendit se quadem necessitate constringi, ut tam severas poenas exigat de judeis, etc. Cal. praelect. in Ier  for they should not swear at all, neither by heaven, nor by earth, nor by Jerusalem, nor by their heads, etc. for all these oaths are displeasant to God; yea, and to swear by false gods, or idolatrous things, as the Mass, etc. is more abominable and displeasant to him, and a sin which he will hardly pardon, without inflicting punishments upon the offenders. How shall (saith the Lord) I pardon thee for this? thy children hath forsaken me, and sworn by them that are no Gods: as if he should have said, There is a necessity, laid upon me to punish you, for should I not, I should suffer my glory to be exposed to be a laughing stock? to all men, etc. and therefore while thus we sin, we may fear every moment some plague or other to be sent upon us.  
To conclude in few words, (because it were too much to name all these sins that as yet are practised among us) if we make but a slender search, we may find us in these parts, guilty of so many crying abominations, and so little true humiliation wrought in any among us, that if the Lord hath variety of judgements to send among wicked and ungodly men, we may conclude and think with ourselves, that he hath them in store for us, for we are as yet of that number, and cannot say we are free from those sins, for which the Lord doth always send sharp and fearful plagues.   

CHAP. FOUR We cannot expect any Peace or Tranquillity, or to be free from God's judgements, or plagues, as long as we continue in our sins. Objections answered: many fearful plagues discovered.  
YOu have heard in what a slate and condition we are, how that, as yet, it cannot be said, that, by the former corrections we have had, we have any thing at all amended our ways, or humbled ourselves before the Lord; and that therefore we may think of ourselves no better, then to be in the number of wicked men, for whom the Lord hath variety of judgements in store: and not without cause may we think so, seeing it is in vain for wicked men to expect peace, because the Spirit of God hath proclaimed openly, that there is no peace to the wicked: true it is, it is the nature of wicked men, to persuade themselves of peace, though they walk according to the imaginations of their wicked ways; but that arises out of a false and ungrounded conceit, that God will spare them because of some gracious promises which he hath made unto his people, which presumptuously, and falsely they apply unto themselves; but the Lord, observing this hypocrisy to be in men, 
Deut. 29.19.  denounces very fearful judgements against them for it; and saith, That if there shall he such a man, 
Ver. 20.  that shall bless himself in his iniquity, and think he shall have peace, though he walk. etc. He will not spare such a man, but his anger and jealousy shall smoke against him, and all the curses that are written in the bocke of the Law, shall come against him, and lie on him, and his name shall be blotted out from under heaven. Observe the place, I beseech you, for it concerns all men that are buried in security, as I fear too many in these parts are, who bless themselves oftener in their iniquity, than they do God for his benefits; and puts fare from them the evil day, as if for ever they should enjoy peace, never looking into their own ways, or perceiving that sin hath been, is, and will be the cause of their disquietness and misery; nay, they so behave themselves as if God were bound to continue this peace unto them; or how ever, as if there could be no war, or further trouble: and because there is no appearance of danger, therefore they feed themselves with foolish hopes of perpetual tranquillity, as if all judgements threatened against sinners were but in jest; or, as if men might go on in their folly without controlment, and in their sins without punishment.  
But I would have such to consider what they do, and be not too presumptuous or secure, for in a day when perhaps they little dream of it, will God's judgements thunder about their ears, to their terror; for sin cannot escape unpunished, by one judgement or another, 
job. 37.12.  if men will not obey the Lord, They shall perish by the sword, and die without knowledge, saith Elibu: but I know our people are fearless, because (as they suppose) all danger is past; nay, but that will not serve to deliver them, for so long as they sin, so long may they expect punishments. 
Isa. 1.20.  If they refuse and rebel, they shall be devoured by the sword, for the mouth of the Lord hath spoken it, saith the Prophet: 
Ezek. 38.22. Psal. 91.5, ●. jer. 14.18.  But what though the fear of the sword should be gone? yet be hath pestilence to plead against men withal, which walketh in darkness, and is an arrow that hilleth at nome-day. Nay, and if they shall escape both sword and pestilence, yet he hath famine that killeth many thousands where it enters; and if they by any means escape all these, he hath still in store, fear, pit, and share: if they seek to fly from the fear, 
jer. 48.43, 44  they shall fall into the pit; and if they get out of the pit, they shall be taken in the snare; while they think to escape one judgement, they run into 
* Incidit in Scyllam qui vult vitare Carybdim. job. 20. las● v.  another: for, as Zophar very well observes, the condition of the wicked is miserable at all times, and in all places, for vengeance follows him whitherfoever he goes; all the means he uses to comfort him proves no better than vexation unto him; in a word, as he concludes, misery is the portion of a wicked man from God, & the heritage appointed him by God. There is no hope for him of immunity, no way to escape unpunished, it is as certain as a portion, for it is appointed by God himself, 
jam. 1.17. he trope is aposniasma Isa. 5.25. & 9.11, 12, 17.  in whom is no shadow of turning; nay, and when all these plagues are come upon them for their iniquities, if for all that they do not amend, God's anger will not be turned away, but his hand will be stretched out still: though his judgements have been searefull and terrible, and now are past, yet let none think to escape for that, for as long as his hand is stretched out over the Land in wrath, they, continuing in their sins, shall likewise feel wrath, If you do not repent, you shall all likewise perish.  
True it is indeed, 
Luke 13.3. Objection.  these parts have felt the judgements of God, as much as others have done, and the overflowing scourge hath passed over it, and therefore now, when the storm is over, it may perhaps by some be thought, and for a little while God did seem to forsake us, to the end that now with mercies he may gather us, 
Isa. 54, 7.  and that in a little wrath he hide his face from us for a moment, that with everlasting mercies he might now comfort us, as he promised his people after their affliction. 
Ver. 8. Answer.  But let us know, that fresh sins require fresh judgements; if by his former corrections we had received instruction, and so amended our ways, as that they might have been acceptable in his sight, than no doubt but he would have perfected his begun works, and established this peace which as yet w● enjoy upon weak assurance; but seeing that, on our parts, is left undone, but rather the contrary done, we may have cause rather to fear judgements, then hope for mercy; for it is not God's forbearance of us for a while, that can, without presumption, breed in us a true persuasion of God's love towards us; for we cannot say aright, that it is, because that God loves us, that he doth not correct us, but rather the contrary, seeing he correcteth every one he loveth, and when he suffers men to go on in their sins unpunished, it is a fearful token that he intends the destruction of such. 
Isa, 1.  Why should you, (saith he to the Jews) he smitten any more, ye will revolt more and more? giving us to understand, that it is a kindness to be smitten: but because I purpose to speak of this towards the end of the Chapter, therefore, now I'll speak sparingly of it, but to come to the matter again. I say, we ought not to think to escape, punishments, because (now for the present) we enjoy peace; for as our pride, luxury, etc. security formerly begot War among us, and that war hath begotten us Peace; so will this our short peace ripen our former sins, and bring forth new ones, 
N●te.  which, without speedy repentance, will beget some other judgements to our grief and misery.  
But you will say, 
Objection.  this time of peace which we now enjoy is employed in, and towards the advancement of God's glory, in forwarding the work of Reformation, and establishing the Church's peace; which works hitherto, God (after the gloomy days were over) always blessed, with granting peace and joyful days, until they were with happy success accomplished; and it is Gods own promise, that when the victory is obtained by his people, over the Beast of Rome, the Papists and their adherents, 
Rev. 19  that then they shall enjoy prosperity, and rejoice over their enemies with exceeding great joy; and we, by God's goodness towards us, have obtained such victories over our enemies (those whom we take to be the Popish Army) that in some good measure they are brought into subjection; and therefore now we may hope these times of joy are begun among us, and that therefore the Lord will not gloom again upon us, until the work of Reformation be thoroughly finished: this in effect is the opinion of some, who living in security, persuade themselves of peace.  
Now, though this requires a larger Answer, 
Answer.  yet let this following, at this time, suffice; true it is indeed, that in the time of Reformation in Nehemiahs' days, after they had wrought through the miseries and difficulties which opposed them, in setting it forward, and bringing it about (as the malicious slanders, and letters which their enemies broached and writ against them, to hinder them) after, I say, they had over-rowed these, which were sent to try their patience, and faith, etc. the Lord was pleased to shine upon them in mercy, as to give them a nail in the place, 
Ezra 9.8,  and grant unto them some peace and quiet rest; yea, 
Ver. 9  he was pleased to extend his mercy unto them in the sight of the Kings of Persia, to give them a reviving to set up the house of God, and to repair the desolations thereof, and so forth. But who ever reads there (and understands what he reads) may quickly perceive what those men thought of that their peace; surely, not that God was so bound, or that he had so promised, or that he would so continue that peace, because of the building of the Temple, or the Reformation which they did intent, as that (how ever they carried themselves before him) it should continue: I say, neither Ezra nor Nehemiah thought so; for Nehemiah tells them, that if they still continued in their sins (as profanation of the Sabbath, etc.) notwithstanding that God had delivered them, to the end, to perform the work in hand to his glory; yet he would again bring the same judgements upon that remnant, as he had done formerly upon their fathers. 
Neh. 13.18. Ezra 9.13, 14, 15.  Consider of those places in the Margin.  
The like aught we to think of this our Peace which we now enjoy, not that God is so bound to continue it, or that he will so continue it, merely because of Reformation, except withal, we reform our ways, and do better than our fore fathers have done; may we steal and commit adultery, and serve, and swear by other Gods, and profane the Sabbath, etc. and say, we are delivered to do these things? or think because we stand for, and pretend the Reformation of abuses in Church and State, that therefore we may do any thing, and yet God not punish us? let no such vain thoughts deceive us, if we do those things that others have provoked God against them by, we must expect to feel what they have felt: 
Rom. 2.11.  For God is no respecter of persons.  
I, 
Objection.  but will some say, shall the Papists flourish again among us? Nay surely, that they shall never do, for God hath threatened a final overthrow to them, which is in part executed against them in this part, and if they do not again make head against us, no other can harm us.  
This Objection is a branch of the former, 
Answer.  but we will answer it particularly at large, because I find, in discoursing with men, many too much addicted to think, that as long as we can keep the Papists in subjection, there is no fear nor danger of further misery; as if God could or would punish us by none but them they I know hitherto have been the only instruments of our miseries, and indeed (if they should continue among us in any power) they would be so still; but yet to think that God cannot or will not punish us by any other means then by them, were presumption intolerable; and yet why may not the Lord give them power over us again, because of our abominable sins, and cause them again to triumph? this he may do, and yet have decreed their fall nevertheless; and I wish we do not so far provoke him, as cause him to do it; the Lord had determined the fall of the Canaanites, and yet gave them victory over his people more than once. Though the Benjamites were to be destroyed by Gods own command, yet two days together they prospered in battle, and slew the Israelites, 
Judg. 20.  and so it may be with us if we offend our God: But though he should bring them down every day more and more, and suffer them no more to insult, yet can he bring judgements upon us by other means; he may (let us pray he do not) cause disunity to arise among ourselves, which may breed us much misery: he may bring in enemies by Sea upon us (where a more fitting place in all the Kingdom? considering our security, nakedness of weapons, and unpreparedness, and withal the many open, secret, and unknown enemies, and disaffected ones, and hollow-hearted, lukewarm, and men not ear-ring which way things go, that are among us; nay, in authority, and place, ready to take part with any, be they French, Spanish, Turks, or Devils incarnate, or what they will, so they but oppose the Parliament, they would be for them) and these, I say, may work our ruin, before ever we dream of them, & make our part o'th' Country the seat of a more fearful, bloody, and destroying War, than ever as yet, either we, or the Kingdom in any part have felt. God in his mercy divert such judgements from us.  
But if none of these punishments by War come upon us, let us but call to mind the point we have in hand, viz. That God hath variety of judgements, etc. and then, continuing in our sins, we can have but small hope to escape without punishment; and the consideration of that, may likewise answer that other objection, namely, that the maturity of our enemy's sins, as blasphemies, etc. may assure us of their destruction; and so of our peace: for we must know the Lord can both destroy them and us, if we be wicked; yea, though them by us, yet may we be destroyed by other means, for in that we are made instruments to bring them to ruin, it is no ground or sign that we shall not be destroyed. 
Isa. 10.12.  See that place in the Margin.  
But again, many say, The Lord is a merciful God, and will not deal with us after our deserts, 
Objection.  though we by our sins have and do still provoke his incomprehenble Majesty, and so deserve no other favours then continual miseries, yet for his Names sake, and Covenants sake, etc. he will spare us, and suffer us still to enjoy peace and quietness.  

Answer. Passim caelebratur & paterna ejus bonitas voluntas ad benesicientiam proclivis: sed exempla traduntur severitatis, quae justum scelerum ullo rem esse osten●●nt, praesertim ubi tolerantia-sua contra obstinatos nihil proficit. Cal. Inst. lib. 1. cap. 10 Sect. 1. Isa. 48.11.  That God is a merciful God, this Kingdom's experience may at large testify, and that he spares and will spare, (men deserving wrath) for his own sake, the Scripture doth * witness; as likewise, that he is a just God, a true God, a God that will not suffer the least sin to go unpunished, especially when men continue in sin, and yet expect favour, such men will suddenly cause the Lord's patience to be out of date, for he cannot endure that they should commit ill, and expect that he should patronage them for their ill; by such means he is enforced to strike when he would not, otherways, he would be accounted as one of * them, or such a one as they are, ever, 
Psal, 50.21.  copartners with them in sin. I could wish he had not the like cause to strike in this Country, but I fear, we, by our sins, have so far stirred up his wrath, that there is almost no remedy, but that his everloving mercy, must give place to justice, in that the time of mercy hath not wrought those effects that he expects; for it is always expected, that patience and long-sufferance, should lead men to repentance; which, seeing we have altogether (in a manner) neglected, & not only so, but by his long-forbearance are lulled asleep in security, and in a strange manner, (because God hath formerly been merciful unto us) persuade ourselves, that therefore he can or will be no otherways; thus heaping up more sins, in and by the same means, which should draw us to repentance: these our do therefore, (I say) duly marked, may rather cause us fear that there is wrath laid up for us, and that it shall suddenly be revealed against us; then that the Lord will any longer continue his mercy, and loving kindness unto us, to spare us by diverting those plagues from us, that he hath not only in store, but in part executed upon many of our brethren, who, though their offences (to man's sight) seemed less than ours, have already suffered more than we have done; and therefore, while we now see wrath against them, (notwithstanding of their former sufferings,) let us never flatter ourselves with hope of immunity, seeing we are in as great, if not greater fault. I'll say no more, but that I would have every one to know, that God is merciful, but yet let them know, that it is to such as hate, or, at least have a desire to hate and leave off sinning; which when I see but in some reasonable manner practised among us, I will then hope to see the Lords mercy, not only continued, but increased to us; in the mean while, I will trust in God's mercy, and hope the best, but I will prepare and advise all I can to prepare to be ready at all times, to undergo what ever it shall please God to inflict upon us.  
I know again, 
Objection.  what men possessed by security will object. viz. That there is no appearance of evil towards us, one way or other, therefore what need we fear?  
Now I would have all men, 
Answer.  (such men especially) to consider, how void of understanding they are to think, that, because no plagues are in sight, therefore, God hath none in store; we cannot see into God's armoury what is within it, or if we could, we neither know nor can know how he will bestow them, and therefore how can we think ourselves secure, especially, seeing most commonly when men think themselves furthest from danger, than it is nearest at hand: 
Gen. 19.23.  That very morning that Sodom and Gomorrah were destroyed, the Sun shone clear upon them.  
But grant there be no danger apparent, nor fear of any, nor likelihood of fear, yet have we forgotten that the Lord can create evil; 
Raro antecedentem scelestum deseruit pede poena claudo. Hor. lib. 3. Od. 2. joh. 23.14, 15  even send such plagues as never before were heard of and this is certain, sin seldom goes unpunished, even on earth, one way or other, though perhaps God's punishments are not perceived by many; there are who are sick of God's wrath, and yet know not so much; for as he calls many times upon men when they little take notice of it, so likewise doth he punish, and that severely and fearfully, when they little 
* Isa. 47.11.  know it, or take notice of it; for he doth not always punish alike, or openly, not always generally, but sometimes partieularly, as a Town in a Country, a Family in a Town, or a person in a Family; and them perhaps with judgements not apparent to all men, but with more private, though fierce enough, as with terror of conscience, with inward vexation of mind, etc. and these inward plagues are the fearfullest of all, 
Pro. 18.14.  and the most troublesome; For the spirit of a man will sustain his infirmities, but a wound spirit who can bear? saith Solomon: it is far more troublesome than any corporal punishment that can be inflicted, because, 
Impii poenas luunt non tam judiciis quam augore conscientiae fraudisque cruciat●●. Cic. sev. p. 127  a spotless conscience is a faithful comforter in time of distress, having on its side a witness, clearing the party before him, before whom alone he stands guilty, that however he appear to man, yet to God, before whose tribunal all must appear, he is accounted not as an enemy, but as a son, one acceptable in the sight of the Judge; and so, by the enjoyment of patience, not feeling that fierceness in temporal afflictions, that others do which are not so provided, 
Sua quenquo fraus, & suus error maxim vexat, suum quenque seelus agitat, aamentiaque afficit, suae malae cogitationes conscientiaque animi maxim torrent: hae sunt impiis assiduae domesticaeque furiae quae dies notesque po●nes a sceleratissimis repetunt. Externa ista omnia leviter nec in longum nos tangunt: interna sunt, quae angunt. Just. lipsi. dae. Constant. lib. 2. cap. 14  when on the contrary, if conscience accuse of sin, and misdemeanours committed against the supernal Judge, it is not only an accuser, but a judge, and a condemning judge; which condemination pronounced in that inward judicature, worketh and produceth horrors and fears past belief of any; but the woeful sufferers in such torments, for the curing of which maladies, no remedies can be applied; all outward and temporal comforts, being but as fuel heaped on, to the end, to assuage the fury of a fierce fire, which rather will increase the flame; for, from the greater enjoyment of earthly comforts, conscience in its unpartial judgement takes a further occasion to condemn, aggravating the condemnation, and consequently the horror, by how much the neglect hath been of doing well, by the helps of these comforts which at any time they have enjoyed; by which means, no joy can extirpate that inward grief, no comfort dispel that sorrow, no carelessness expel that call, nor no temporal blessing exceed that plague, in so much, that many have accounted it to be the next a kin, and the nearest by comparison, to the torments of Hell: yea, some have not sticked to say, that it alone was Hell; such a fearful plague is this internal fear, and terror of conscience, which God lays upon many, which is not seen or perceived outwardly to other men. I cannot so largely speak of this as I would, but if God spare me life, and grant me leisure, it may be, I may henceforth, upon some other occasion, handle it more at large.  
But to our matter again, we must likewise know, that as the Lord thus secretly punisheth from the world's view, so sometimes (as I partly touched before) when the party punished regards not; 
Deus justissimo judicio punit peccata Peccatis. Piscator in Rom. 1. Ob. 25.  and that is fearful, for his case is more dangerous; thus it falls out when God punisheth sin by sin, small sins by greater, as in justice he oft doth, when men will not be reclaimed from their evil ways, by any means, as neither by chastisements, nor favours, then gives he them up to their own hearts lusts, even to drink up iniquity as a fish doth drink up water, to heap up, by that means, wrath against the day of wrath, and so to run themselves into such deep pits of despair, that they cannot return; thus fast binding themselves in the snare of Satan, hiding themselves in the puddle of sin, further from God's favour every day more than other; and yet, thorough the delight, which long custom in sinning breeds in them, they plague themselves willingly, and think they can enjoy no greater happiness; when as (God knoweth) their case is not only dangerous, but their misery great, the plague upon them as destructive to them, as all the plagues sent by God, were to Egypt, and they the more to be accounted miserable, and plagued, because they know not themselves to be so; from such a plague the Lord deliver us, for it is observed, that a greater or more fearful threatening cannot be pronounced, then when the Lord saith, He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still. 
Rev. 22.11.  For when God leaves him, what can man do? if he prevent him not, into what courses will he run? Oh therefore let us beware lest we so highly provoke the Lord, 
Hosca 9.12.  as to cause him to say so unto us, or cause him to give us over to such sins, as to make his sore displeasure to arise against us, to our destruction.  
Let us repent betime of our ignorance, infidelity, contempt of God's Word, uncharitableness towards ou● brethren, dis-unities, and contentions, pride, drunkenness, gluttony, profanation of the Sabbath, halting betwixt two opinions, inconstancy in Religion, lukewarmness, Superstitious observations of Days; Meats, &c lest God give us over to Popery, hardness of heart, 
Mat. 13.15. Acts 28.27.28. Luk. 3.20 Roma. 21, 24 26. Act. 19.9.  or into a reprobate sense unnatural uncleanness, bestiality, open tyranny, or to fall into Sects, or Heresies, etc. for which these and the like crying sins, he often punisheth the forenamed sins, as by those places of Scripture in the Margin may appear.  
Again, let us not think that we shall escape punishment, continuing in our sins, seeing God may (and many times doth) punish men, in, and by those ways and means, which they take to be the comfortablest, wherein they can walk, as in and by their pleasures, preferments, wealth, beauty, etc. yea, making peace itself a plague, and prosperity a a snare to catch them to their destruction; for, as one observes, it is a plague to many, that they are not plagued, even the want of punishment is their punishment: I know it is a thing desired of many to be rich, and most men wish they may never be worse hurt, but even wealth very oft proves no less hurtful, than the most fearful plagues that ever are sent; this the Apostle very well observes, Those that will be rich (saith he) fall into temptation, and a snare, and into many foolish and hurtful lusts, 
1 Tim. 6.10.  which drown 
* budizousi In profundum objiciunt.  men in destruction and perdition● they suck in so much pleasure by them, that they forget all other happiness, while in the mean time they are ensnared by Satan, to their destruction, which surely is a punishment greater than any earthly sufferings; the consideration of this, 
Pro. 30.8, 9  caused Agur to pray so fervently, that he should not be made rich, for he feared wealth would exalt him, & cause him to forget his Maker; and the Philosopher thought, to make his enemies rich, was the greatest displeasure he could do them, & indeed very oft abundance of wealth proves a great deal of trouble to the possessors of it. Who would be in so much care, trouble, and perplexity, as with rich men in these days of danger? for in their height of pleasures, fears of danger perplex them, and they scarcely can take rest, because of continual molestation, that so one need wish their enemy no more trouble then to be rich, for they may be assured, that by that means they shall not be without vexation. 
Mat. 19.23.   
But besides the vexation riches bringeth with them on earth, 
Defipile est stare in alta dignitate, & career cogitationibus elatis. Stella de contemptu mundi. lib. 1. ca 13 See Mal. 2.2 Psal. 69.22.  they are in danger to deprive them of those celestial pleasures, which as far surpass those earthly vanities, as heaven doth hell.  
And what vexations do often come by preferment and honour? even when men have their whole desire in enjoyment of pleasures and dignities, they most commonly are either inwardly vexed, or their envied happiness d●th procure unavoidable misery, which likewise by God are inflicted as punishments upon them, though it may be not perceived, and therefore the more fearful.  
To be brief, who knows but even this small time of tranquillity, which now we enjoy, may be made a plague unto us; for if the Lord do by it give us over to security and carelessness, we shall presently be in a very deplorable condition, and yet not to be pitied, because we shall not know wherein we stand need of pity; thus may we be severely plagued, 
Eccles. 7.2, 3.  even with judgements, wounding us deeply, in and by the same means which we take to be our only comforts; and the less that any take notice of this, the more is the plague upon him, 
Miserius inihil est mis●rose non miserente  for senselessness of God's judgements, is the greatest judgement of all; and how much more a man thinks himself happy, though he sin and yet enjoys all temporal pleasures, so much the more e miserable is he.  
Let every one that reads this, consider of it, and observe and mark how the case is with him, whether or no he perceive or find any of these secret judgements creeping in upon him, and, while there is time, let us all beware we do not provoke God to send them upon us; and above all, let us observe how sin decreases or increases, if we see men rather growing more bold in sin e●ery day more than other, other, let us then assure ourselves, the plague of God is against us, and just cause we may have to fear, 
Isa. 22.14.  that such iniquities shall not be purged till we die.  
Or if we see men every day more than other, given over to security, and pleasures, and careless of threaten denounced against them, by the Ministers and servants of God, let us then likewise fear, that the Lords hand is stretched out against us.  
But if we see none of these secret judgements, nor open plagues, but that we still live under God's protection, in peace and tranquillity, yet let us not grow bolder in sin, 
See Psal. 69.22, 23, 24, 25, 27, 28. Let us take heed that none of those or such like judgements fall upon us.  but always call to mind this point, and fear to offend, and in the midst of prosperity, beseech the Lord, that our table may not become a snareunto us, but, that we may so be delivered from curses, that God's blessings may be upon us, and all we have at all times, in all places, upon all occasions; this if we do, we shall enjoy with increase our already begun peace, but continuing in sin, may cause us to expect nothing but wrath, for there is no peace to the wicked.   

CHAP. V We may not only fear that God hath Judgements in store for us, but that wrath, in some sort, shall shortly be poured down upon us.  
OUr unmatched security causes me to stand upon this Point longer than otherways I would, and makes me break order and method, that, if by any means it may, this my Scout may be faithful to give an alarm to all sorts of men, that they may be stirred up, either to prevent by unfeigned repentance, or to prepare against further danger.  
Let it not seem strange to any that I, more than any, should be thus fearful of that, of which as yet, there seems no likelihood of appearance, or that I should continually strike upon this string, for truly, me thinks they are either blind, or quite fearless, or careless what come, that see not, as well as I, still clouds of wrath hanging over us, ready again to dissolve into showers; it pities me, that so few see it, or fear it, and those who do see it, or at least fear it, should no better take notice of it, or so little take care to prevent it, or prepare against it: and therefore, to put them in mind that forget, and instruct those who know not, or consider not, and to let all men know the ground of my fears, in this Chapter, as freely as I can, I will show why we may fear that there is some plague or judgement hanging over us, ready to be executed.  
And first, we may fear some other plague or judgement shall, (ere it be long) fall upon us, because the Lord hath corrected us with heavy judgements, and yet they have not wrought upon us so, 
Lo●ke back in Pag. 28, & 35.36.  as to cause us to return unto him; when that is not effected by one judgement, which he would have done, most commonly he sends another after it, even at its heels, as we may say; when want of bread, and cleanness of teeth, doth not cause a people to return unto the Lord, 
Amos 4.6, 7, 8, 9, 10.  than he will withhold the rain from them, and cause it to rain upon one place, and not on another; when that will not serve, than he will send blasting and mildew upon the fruit of the ground; and if still they persist in their rebellion, then shall the pestilence follow, after that the sword, etc. To conclude, if those he punisheth will not return unto him, (for to this end doth he afflict men, that they might seek 
* Hos. 5.15.  him) than their plagues shall be fearful; thus the Lord threatens, The people turn not to him that smiteth them, 
Isa. 9.13, 14.  neither do they seek the Lord of Hosts, therefore the Lord shall cut them off from Isael, head and tail, branch and root, in one day. And therefore, I say, in regard we have not yet amended, by his former corrections, we must expect that he will again be upon us suddenly.  
Secondly, because we do not separate ourselves (or them from us) from that cursed brood of Babylon, from Papists, and from popishly affected persons, but still have communion with them, and are familiar with them, and delight in them and their abominable Idolatries and Superstitions, because of this, we may justly fear wrath, for the Holy Ghost saith, Come out of Babylon my people, 
Rev. 18.4.  that you be not partakers of her plagues. God hath plagues he will powne down upon them, and if we love their company so well, that we will not leave them, we must likewise be content to be sharers with them in their punishments, and in those plagues which God hath denounced against them, and shall shortly execute upon them,  
Thirdly, (for I would be brief) our deep security, and putting far from us the evil day, and living so as if there were not (nor yet like to be) any trouble in the Kingdom, we 
* These things of themselves are not hurtful, but only as they are signs of deep security. Diluvium suit ciroa finem Aprilis, cum orbis quasi reviviseit, cum aves cantillant, & exultant pecudes; etc. Luther in Gen. 7. Mat. 24, 38, 39 Judas 18, 27. 1 The. 5.3 ou me cephu gousin.  marry, and give in marriage, we eat and drink, we build and plant, we think of no danger, nor fear any trouble, and this is even an infallible token of some judgement not far off. Thus they were doing in the old world when the flood came, and swept them all away, they thought the least of it when it came; thus were the people of Laish, a secure people, they feared nothing, until they were smitten with the edge of the Sword. And the Apostle saith, That when men shall say peace and safety, then shall sudden destruction come on them, as upon a woman intravell, and they shall not escape: their punishment shall be so certain, as nothing can be more certain, for so the Greek plirase 
* Gemina negatio fortius negat.  imports. Now let us look upon ourselves, and consider whether or no we be not secure, and consequently, may not look for some other miseries, more than as yet we have felt.  
Fourthly, we may fear more plagues will be upon us, because we so little regard our brethren's calamities, nor take no more warning by their miseries; they are afflicted to give us warning, but we will not be warned, but rather judge uncharitably of them, because of their afflictions; and flatter ourselves, thinking we are in an happy condition, because of our long peace; now such people God will not spare, as our Saviour saith, Think ye (saith he to the Jews) that those whose blood Pilate mingled with their Sacrifices, or those upon whom the Tower at Silve fell, 
Luke 13.1, 2, 3, 4.  were sinners above all the rest? I tell you nay, but except ye repent, ye shall all likewise perish. If men be not warned by others sufferings, they themselves shall feel the like in as heavy a manner.  
Fifthly, it is a fearful sign of some judgement near approaching, when a Kingdom, County, or City, hath been blessed by God, exceedingly and extraordinarily, both by Temporal and spiritual blessings; so that he expects to find at least some fruit on it, and from it, and yet finds none; and then again, doth yet more abundantly bless with all manner of blessings that place: and yet for all that can find no fruit to his liking, I say, that this is an evident token of some destroying judgement not far off. Observe the Parable of the Pig-tree, 
Luke 13.6.7, 8, 9  the lord of the vineyard came three years and found no fruit on it, he would have had it then cut down, but by the persuasion of the dresser of the vineyard, he manured it once again, but upon that condition, that if it did not bear, it should no longer stand: 
See Isa. 5.1, 2, 3, 4, 5, 6. Ver. 7.  Our estate may be compared unto it; God hath this many years expected fruit from us, and yet he found none, or if any, wild grapes; he hath looked for judgement, but behold oppression; for righteousness, but behold a cry: and yet once again, he hath manured us about, granted us, not only to enjoy his ordinances and means of grace, but them in more purity then formerly; if now, when he comes, he sindes fruit on us, well; if not, we may justly fear that he will say to his devouring Angel, as the lord of the vineyard said to the dresser, ●ut them down, why trouble they the ground.  
Sixthly, when men break spromise, with disrespect, or lightly regard those on whom, next under God, their safety depends, and who have wrought through many dangers, to bring to pass that they enjoy, peace and quietness; I say, when such are disrespected, and defrauded, or have kept back from them what is their due, etc. this is no good token, but even a sign of fierce wrath, 
See jam. 5.4, Mal. 3.5.  ●re long to be revealed against such people.  
Seventhly, domineering covetousness, as I may call it, that is, when through pride and covetousness, men, in a braving and lordly manner, do exact and commandingly call for what ever they please, and when and how they will, of, and from those who are under them: 
1 Kin. 20.3.  This was in Benhadab, not long before his overthrow, first he sent Ahab word, That his silver, and his gold, and his wives, 
Ver. 4.  and his children, etc. were his, and Ahab sent him word, they were so; upon which, he grew so shameful audacious, 
Ver. 5.  and out of measure proud, that he sent another messenger to tell him, That he would not only have his silver, and his gold, etc. but he would send his servants to take what they liked from him, 
Ver. 6.  and from whom they would; but what followed this braving domineering covetousness of his? presently he was brought low, and was forced to crouch for his life to him, whom formerly he had so scornfully used. The like became of Nahash the Ammonite, who, in a proud manner, 
1 Sam, 11.2, 11. 2 Sam. 13.17 18, 19 etc.  domineered over the men of Jabesh-Gilead, and of the Philistims, for their spoiling Israel in such a boasting and lordly manner.  
And in the height of their bravery, that Army, which falsely bears the name of the Kings, and those of that party, were thus domineeringly proud and covetous over, and of the estates, and persons, of those whom they had in their powers. Who knows not, that in the time of the Siege of Kingston upon Hull, we in those parts, were, (for that) in Ahabs' condition, and they as proud and covetous and Benhadab? all we had was theirs, what they would command, we were forced to grant, and not only so, but they came into our houses, and took what they liked without leave, but shortly (their pride being at the height) they were cast down, to their shame and confusion.  
These examples are for our learning, and happy are they that can take warning by other men's harms; let us therefore, take heed we do not after this manner, lest we feel, as they have felt, in some sort or other, but if else such do in a manner be found among us, let us fear. I have said.  
Eighthly, the pride, security, and sinfulness of our Armies, they are not to be excused, their faults are great, and worse they are made, by casting out honest, civil; and religious men, and entertaining deceitful, deboyst, and profane persons; they are full of achan's, of drunkards, of what not? the scarcest of good men: We hear daily their boasting of strength, of victories obtained, without thankfulness to God who gave them; they are full of pride, and vain security, and therefore what followed Benadabs' security, the like we may fear; 
1 Kin. 20.16 Judg. 5.30.  remember Sisera who was deviding the spoil before he got the victory, if there be such in our Armies, (as I fear one by a slender search might find many) it prognosticates no good.  
Other symptoms there are, which might be named, which betoken wrath in some sort against us, because in other places, where they have appeared, some judgements have speedily followed; but these already named at this time shall suffice, and let them be noted so, that we either by repentance take them away, that they be not found among us, or else by preparation and patience, we provide to undergo what ever they may foreshow, or follow after them; what that may be, (I say) I know not, nor how soon or how long it may be, I know not, that time that may seem long to us, is but short to God, and therefore, perhaps, when we little think of any harm approaching, then will such be upon us, as we cannot escape.  
But if God doth spare us, and still suffer us to enjoy peace and prosperity, notwithstanding, that these forenamed signs do show, or seem to show to the contrary; let us not for that grow proud, but with Niniveh, set us repent at the hearing or seeing the signs of wrath. If we do not, 
Quum Deus nonstatim no, punit, ut meriti sumus, hae illius benigniiate, & tolerantia, ac lenitate moveri debemus, ut mature & absque ulteriori mora recipiscamus: ne benignitatem Dei contemnentes, & peceata sicute accumulantes, accumelamus quoque nobis, justam Dei iram, & poenam gravissimam. Deus enim tarditatem supplicei gravitate compensat. Piscator. in Rom. 2.  though for a while God may stay before he punish, yet assuredly, he will recompense his long stay, with more grievous punishments.   

CHAP. VI The folly of those, who think to escape God's judgements by departing (for the present) to any other place; or that think they shall not at all suffer, because they have escaped some dangers.  
THat the Lord hath not only some judgements in store, but that it is near approaching, the signs forementioned may cause us to fear, yet perhaps, many will flatter themselves, either by some hope they may have of some unexpected safety, or strange deliverance, or at worst, escaping from dangers by flying into some places of refuge, where nothing can harm them, etc. Now therefore, it remains we speak somewhat to beat men off from having any confidence in such an uncertain and weak foundation, for if they prepare no better to prevent, or escape his judgements, if they only think to fly from them, and not from sin that brings them, they may hope, but yet have small cause to expect safety; 
Mr. Bolton in his Treatise of the Saints-soule exalting humiliation. Pag. 164.  for as God's wrath is against nothing but sin, it being (as one observes) the only object of God's extremest hatred, so it is not any place, that can free men from that hatred, if they continue in their sins, how strong, or how free from danger soever it may be thought; for no Fortification can keep out God's wrath, his devouring Angel strikes in any place, no place is privileged, there is no hiding place for him, all the corners of the earth are open before him; nay, even hell is naked before him, 
job 26.6.  and destruction hath no covering, which made the Psalmist to cry out, Whither shall I fly from the presence of the Lord? 
Psal. 139.7, 8, 9, 10, 11, 12.  if I ascond up into heaven, thou art there, if I make my bed in hell, behold thou art there, if I take the wings of the morning, and fly unto the uttermost parts of the earth, even there shall thy hand lead me, and thy right hand find me out. If I say, behold darkness shall cover me, even the night shall be light about me, etc. And shall we think that that God, who thus (as the Psalmist confesseth) could in every corner find him out, is not the same that formerly he was? nay, 
Heb. 13.8.  let us not deceive ourselves, he that is, I AM, the same yersterday, to day, and for ever, doth behold men now, 
Praecipue considerare oportet quorsum vide at Deus, nempe ut tandem vocet ad judicium quae●unque geruatur ab hominibus. Cal. Jer cap. 23. Ver. 24.  as well as formerly, and that not with a bare idle speculation, but with noting narrowly their ways, to punish or reward as he sees cause; foolishly therefore do they think to escape God's judgements by departing from places visited, to other places free, as if God could not as well send plagues to those places to which they flee for refuge, as to them from which they departed; but yet thus will men (drowned in security) flatter themselves with hope of immunity from dangers, against all likelihood, for if the judgements of War, Pestilence, etc. be sent upon any place for sin, as without question they are, when one place is smitten, another may tremble, seeing it is in the same fault, and knows not how soon it may be in the same condition; and the flying of men from a place visited, to any other as yet free, may be a means to lessen the punishment of the place in distress, and bring is upon the place that was free; 
T●cium & in pectore isto circum feras fontem fomi, temque tui mali. Iust. lipsi de Constan. lib. 1. cap. 2. job. 34.21, 22  seeing sin is removed from one place to another by the removing of such, and so God's wrath and vengeance will follow them, as Joab followed Sheba, into what place soever they enter, for be sure, their sin, (that is, punishment due to sin) shall find them out. Cain cannot fly from his tormenting conscience, no more can any marked out to destruction escape whithersoever they enter, or betake themselves, The mountains cannot cover them, nor the bottom of the sea hid them from those plagues that God hath appointed, therefore, whither should they fly?  
But what if they do fly? Doth it not often befall such, as if they should fly from a lion, and a bear should meet them? 
Amos 5.19.  or go into a house for safety, and a serpent should by't them? Yea, God threatens such things against those who provide not otherways to suffer then by flight. 
Isa. 30.7, 15, 16.  He cries to all men that their strength is to sit still, and that in returning and rest they shall be saved; but men by their action, say no: But we will flee upon horses, and ride upon the swift: therefore (saith God) shall ye flee, and those that pursue you shall be swift, one thousand shall flee at the rebuke of one, etc. An example of this we have in Zedichiah, 
Jer. 38.17.  who could not be persuaded to abide in Jerusalem, to abide there what God had appointed for him to suffer, but he would escape and flee away from danger, and so he thought he should be safe, but that his flight was his utter overthrow, for while he thought to escape, he run himself into dangers, that he could not avoid, and fare worse than that he should have undergone if he had submitted himself into the hands of the Chaldeans. 
jer. 39.4, 5, 6  Thus it befalls many men even at this instant in this our Kingdom, they flee from one judgement, 
Mors & fugacem persequitur virum Hor. li, 3. odd. 2.  and meet with other more grievous, how many are there who flying from the fear of War into other places, there feel the misery of War in the oxtreamest manner? and how many flying the Country into strong Holds, are there in distress and misery, by famine, or pestilence, or some other disease, from which they cannot escape: finding true by experience, that which was threatened against wicked people, that while they escape from one misery, another should take hold on them; which seeing by woeful experience, I say, many feel, let all that reads this, be as wise as learn to get courage to stand in affliction, without flying away from that which they can have small hope to escape; and the rather, because they hear of, and see Gods judgements so various, and withal so terrible, that when they may think themselves safest, than they may be in greatest danger.  
Again, let such consider, from whom they seek to hid themselves, it is from the Lord; now, who can fly from his presence, 
Psal. 24.1.  The earth is the Lords, and the fullness thereof, it cannot hid them; at the command of him the sea shall cast up and deliver her dead; in it therefore they cannot be safe: in a word, The Lord fills heaven and earth, where then is room for any to remain from his presence, 
jer. 23.24.  or from his judgements, seeing he hath (as is before said) in eve-very place some thing to arrest them, and b●ing them before him?  
But if by flying, such could save themselves from all trouble and outward affliction, yet in so doing, they provide the worst for themselves; for the Wiseman, that had experience of all estates and conditions, saith, It is better to be in the house of mourning, 
Eccles. 7, 2.  then in the house of laughter: It is better to suffer affliction then otherways; for many times great dangers come unto the soul by continual pleasures, 
Tribulatio prodest animae prosperitus vero spiritum bonum ex●●●guit. Stella de contem. mundi, lib. 2. ca 31  and much good by affliction, for while men stay encompassed about by calamities, it causes them to look up towards heaven for aid and assistance of the Almighty, and strengthens in them their faith, patience, and other graces; yea, and teacheth them love, brotherly kindness, and pity towards their brethren, and chaseth out of their thoughts all desire of pleasure, or ●o●ght in sinning, and works in them care to please God, 〈◊〉 to offend him, etc. in a word, 
Ne fugias infirmitates & t●ibulationes, quae conducunt ad salutem animae, admit adversitates, si modo velis sanari. Stella de contem. mundi, li. 2, ca 23  it is not to be expressed what good afflictions, or staying where afflictions are, may work unto men; when on the contrary, when men are escaping, (as they think) from danger, 〈◊〉 manner of evil 〈◊〉 in upon them, and so are they pl●●ged in the depth of pleasures, that it is hard for them ever to escape out again; for most commonly such forget all love, pity, or fellow-feeling of their brethren calamities, which, in time, dangerously hardens their hea●● and works in them by little and little a contempt of their brethren in distress, and by and by such an high conceit of their own happiness, that they are rocked asleep in the cradle of s●cusity, until they become senseless of their scowls, danger to their everlasting destruction. If these things were seriously pondered, surely, it could not choose but work in men a resolution to stand against all dangers, and make them even rejoice to be accounted worthy to suffer, and to think themselves the most happy, when in the world's eyes they seem to be most miserable.  
Moreover, in flying from God's judgements, they do not only rob themselves of that which is good, but they show their folly, in thinking themselves wiser than God, he is the best physician both of soul and body, and he sends afflictions to places, no doubt but for their good seeing that all things work together for good, of those that fear him; men in flying refuse that which God prescribes, and so prefer their own wisdom before Gods. He saith, this it best for you, they say, hay●● he bids them stand, if they would be safe, seeing he that s●●kes to save his life, shall lose it, and he that se●kes to lose his life shall find it: but they say to the contrary; so calling good evil, and evil good, extolling their own ways, before those whom God hath set before them to walk in and if no other danger might follow, but what this would pr●cures, it were sufficient, for God turns such wisdom into folly, and catches such wise men in their own craftiness, and, in their supposed safety, throws them down into many troubles.  
By these things it may appear, their folly is great, and their offence not little, who think to escape punishment by flying: and as theirs, so likewise they are much to blame who, because they have escaped some dangers, presume upon perpetual immunity, and fear no other dangers; many there be infected with that disease, the root of which, I take to be an inconsideration of the variety of God's judgements, and a presumptuous, and unwarrantable conceit of God's mercy towards them, which causes them to think that all is well, when only one storm is past; but as the Mariner growing secure and careless after a storm, to provide against another, may suddenly be overwhelmed before he be ware; even so may these, to their discomfort and terror, be drowned in perdition and destruction, or ever they know from whence their overthrow cometh; for it is no sure token of freedom from danger, because they have escaped once or twice, no more then to conclude, it shall never be rain, because some clouds pass over, but rather, as after a long drought, we make ourselves surer of rain; so ought men after long escaping, to assure themselves of punishment, if not by one means, yet by another, for as much as God hath many waves to bring to pass what he will have performed, and long may he suffer men to live in prosperity, and yet at length meet with them in wrath, when once the appointed time of recompensing comos. It was Ahabs' overthrow, that, because he had formerly been delivered twice, therefore he would go to Ramoth-Gilead, assuring himself, he should as safe return from thence, as he had done formerly; but there destruction met with him strangely, as you may read in the story.  
And let none among us be overtaken with this fault, to think we shall for ever escape, because those miseries, which by War we suffered, are removed from us, and we for the present live in peace; but rather let us think and know, that his judgements will not be slack against such presumptuous ones, and let our peace, (in stead of making us high minded) cause us to provide to suffer: take heed, that, because sentence is not pronounced against us speedily, 
Eccles. 8.11.  therefore we will take liberty to offend or persuade ourselves of peace; for though it be not at first, yet, assuredly it shall not go well with us, 
Ver. 13.  if we offend and provoke the Lord to wrath. Abimelech for a long time escaped many dangers, 
Judg. 9.53.  and yet at last was slain by the hand of a woman, and though perhaps he thought his evil had been forgotten, which he committed in slaying his brethren, in that he was so long spared; yet, the Text saith, That God rendered the wickedness of Ahimelech, which he did, unto his father, in slaying ●is seventy brethren; 
Ver. 56.  and so assuredly will he do to us, if we repent not, although we escape not only this, but many other.   

CHAP. VII. A particular warning to these places, who as yet, have ●●t felt the punishment of War; or, because of their supposed strength fear it not, seeing God may, and 〈◊〉 punish them, either by it, or by other plagues.  
AS there are many who hope to escape by flying, so are there likewise many, who confidently presume upon the strength of the place where they remain, and so will not be brought to fear any thing, and some of these either being in places, where they have not seen the miseries which are the companions of War, or at most so seen them, that they have been only presented to their eyes without the least feeling of them, upon that grow so proud and presumptuous, that they both forget others and themselves; as if they had assurance of continual peace: now such men as these, would I have always to have in mind what hath been so often spoken in this Treatise, namely, how that God is not without variety of judgements to meet with them, and therefore perhaps he hath spared them hitherto, that he may reserve them to a further trial, and sharper sufferings, the fear of which, ought rather to cause them to prepare to suffer then to be proud or fearless; to suffer, I say, for now can they assure themselves of a free enjoyment of tranquillity in a time or general disquietness? they must expect that the overflowing scourge will pass over them, 
Isa. 28.15, 19  as well as their brethren yea, though they seem to have a covenant with death, an agreement with h●ll, yet all that shall do them no good, but even among the rest shall they be trodden down; the time is uncertain; it may be that God hath reserved them the last to be devoured by the sword, now raging, or some other; perhaps as yet the charge is not given against them, because their sins are not yet ripe, or their measures not yet full; but when the appointed time shall come, they (as well as others) shall have their share, 
Gen. 15.16.  and it may be, act their parts in this woeful Tragedy. Or if they (as the Gi●eonites among the Ganaanites) escape the sword, they yet cannot assure themselves from some misery or other, i● not appearinges ill yet to them may it prove as ill, or worse than War, being armed with the fierceness of God's wrath; for who knows what God hath intended or prepared for them, seeing his armoury is stored as it is? therefore it behoves them to be ever careful and ready, that at what time, or after what manner soever he come, they may be prepared to undergo all with patience.  
Let never security, in what manner or form soever it disguise itself, have any entertainment in such places, what pretended ground of assurance soever, of liberty, peace, or immunity there may be shown, y●t always let them have in mind that powerful hand, that always is ready, and careful to do justice upon offenders, and never let the least thought of assured safety enter, until there be a perfect and certain reconciliation made betwixt the offenders and the party offended; for till then, it is not the forbearance or want of any judgement executed, for a small time, that can promise a full certainty of continual immunity: for though the judgements of Grasshoppers, and fire were by Amos prayer diverted from Israel, 
Amos 7.1, 2, 3 4, 5, 6, 7, 8, 9  yet the Lord threatened to set a plumb line in the midst of them, and then he would not pass by them any more; so, though there be some places which may escape this War (I mean the miseries of it in the extremest manner) yet still let them fear, for, their sins retained, a time will come when God will not pass by them any more.  
What shall I say more? let me beseech all, in all places, who (as yet) by God's special favour towards them, have not undergone these heavy burdens of sufferings, which many of their brethren have suffered; that they would consider the great kindness they thus long have enjoyed, and endeavour to frame themselves to be unfeignedly thankful to the Lord for the same, and strive to get themselves affected with a fellow-feeling of their brethren's calamities and miseries, that with sorrow of heart they may grieve for them as their own, and with all manner of humble intercessions, desire the Lord to remove his hand from these parts that are afflicted; and still, for his mercy's sake, divert and turn away the judgements that are on the Land, from them, that, as hitherto they have, so still they may enjoy his favour; and, if it shall please him to bring any other correction upon them, that he would so stir them up to be prepared at all times, that they may not murmur, but take patiently all manner of afflictions, and be made more ready to obey him, calling upon them, in what manner soever he speak unto them: and withal, while they enjoy this rest, when their brethren are in troubles, let them strive so to take warning by their sufferings, that they do (what God calls for by afflictions) the works of repentance, and good works one towards another, even so and as well, as if they were afflicted; this doing, will witness to themselves and the world, that they are lowly, and obedient children, who tremble at the sight of the rod, and therefore the Lord doth to them, as (in mercy) he did to josiah for his tenderheartedness, even spare them, that they may enjoy peace in their days: the consideration of which may add inward comfort to their outward tranquillity, 
2 King. 22.18, 19, 20.  and assure them, that they are a peculiar people to the Lord.  
But on the contrary, if this peace and immunity from punishments work (in stead of repentance, etc.) vain security, pride, and an increase of evils, and impieties, they then may have cause to fear, and all other may think, without breach of charity, that, because they are suffered to have their swinge in pleasures, and earthly contentments, God hates them, and that they are bastards and not sons, 
Heb. 12.8.  even men who are allotted to most fearful punishments to their destruction: I might go on, but so much shall suffice to have spoken concerning those, who as yet have not suffered the miseries of this War.  
Now, to such as have by the strength of the Holds wherein they have remained, been safe and free from those troubles which many of their brethren have undergone, let this word of exhortation come and be acceptable; beware of growing proud by your deliverance, or to a cribe that to the instrument which is due to the Author; think not, because you were delivered, that your strength preserved you, but give glory to God, and praise him, for it was he that delivered you; and likewise, take heed you do not again provoke him to wrath, for though you as yet have escaped, though formerly your enemies durst not, or could not meddle with you; yet, I say, grow not secure, for if he once send your foes against you, though your holds seem invincible, 
Ezek. 28.8.9  yet will he deliver them and you both into your enemy's hands; if he but once say, Sword, go against such a place, it cannot be still, until it hath made it desolate; therefore it is a dangerous thing to have God as an enemy to fight against a place; for why, he hath many ways and means to bring down strong Fortifications; yea, the strongest that can be made. Strong was the fort of Zion when it was held by the Jebusites against David, they were so confident 
* Sam. 4.6, 7 Willet ibid. Quest 6. takes that to be the meaning of the words.  of its strength, that they thought the blind & the lame were sufficient to keep it against all Davids force, for they thought David could not come thither; yet, notwithstanding of its strength, it was delivered into David's hands: and the Lord tells the Inhabitants of Jerusalem, which place, while it was in prosperity, all the Kings of the earth durst not look at, that though there should remain but wounded men of the Chaldeans Army, 
* Psal. 48.5, 6. jer. 37.10. Isa. 10.4.  yet should they take it and burn it with fire, so strong are weak armies sent and set a work by God against any place: all the policy in the world cannot disappoint what God, that is infinite in wisdom shall determine to be done upon a place; for as many ways as men have to build up, so many, and far more, hath the Lord to pull down.  
Of mighty strength surely was populous No, 
Nahum. 3, 8, 9,  that was situate amongst the rivers, that had the waters round about it, whose Rampart was the sea, and her walls was from the sea; Ethiopia and Egypt was her strength, and it was infinite, etc. Yet was she carried away, 
Ver. 10.  she went into captivity, her children were dashed in pieces at the tops of all the streets, and they cast lots for her honourable men, and all her great men were bound in chains.  
Now, where among all those strong Hold● and Castles, which hitherto have withstood the force of the enemy, is there one stronger than populous No, which, you hear was thus destroyed? why then should any place or people presume upon their strength, or think they can feel no trouble because of it? Alas, you see there is no resistance where God will have his judgements to enter, how strong soever your works have been formerly, if God's wrath be against you, they shall be but like Figtrees with the first ripe figs, 
Nahum 3.12  if they be shaken, they shall even fall, etc. Observe the place, even the strongest works, when the Lord shall shake them, shall be but as ripe figs, which the least touch causeth to fall down: moreover, that none may put any confidence in men for their number or strength; though Works fall, the Prophet tells them, 
Ver. 13, 14, 15, etc.  That their people shall be as drunkenmen, and as women, and the gates shall be set wide open to their enemies, and their bars shall be burned with fire. Read the places in the Margin, there you may see at large described, how weak all strong holds are, 
Ob●d. 3, 4, 5, 6, etc. Isa. 26.5, 6, & 27.10.  to save men from the fierce anger of the Lord: so that, I say, all this considered, may serve to beat down those presumptuous & vain thoughts of safety, because of strong holds, or any other temporal defence whatever.  
But let us suppose that Walled Towns may free men from the stroke of War, if it should be so that God should no more send the sword against those places that have already escaped, have they for that cause to boast themselves in their iniquity, or to presume upon freedom from punishment? nay, let them not do so, for God hath not his quiver so poorly furnished, that he hath but one arrow, or his armoury so empty that he hath but one judgement; but he hath many other which may by him be inflicted upon them although they escape the judgement of War; how many places are consumed by fire, which have escaped the ruin attending on War? and seeing these things are daily heard of, except they make a sanctified use of these examples, they themselves are in danger to be made examples to others; therefore let them take heed of security, and vain confidence in the arm of flesh, seeing they know not what is reserved for them, it may be when God hath given the cup of his fury to others to drink up, that he will give the dregs to them to suck out; most commonly those whom he long spares, and on whom he hath bestowed the greatest favours; those, I say, suffer the sorest when his judgements are once let lose against them; however, while men continue in their sins, even the least creature is ready (if commanded by God) to rise up in arms against us, and the least plague is sufficient punishment, if but sent by God: therefore, let none desire again to see the day of the Lords vengeance, for it will be a gloomy day, a day of darkness and not light, a day of sorrow and grief, to all that see it and feel it. A fearful thing it is to fall into the hands of God, if he be provoked to wrath; men may be withstood, but who is able to withstand, or stand before the Lord when he is angry? little therefore do they know what they do, who in a boasting manner vaunt of their strength, as if they were not at all to be meddled with, when alas, they are weak, and easy to be thrown down, while they harbour within them their sins, for they undermine their foundations & weaken their strength, and lays them open to all the miseries that fly abroad; they unfortifie more than they can build up, and make all the means and endeavours which are used to prevent dangers, instruments to further what they should prevent; they bring back again the troubles past, they cry aloud for vengeance to be poured down upon those who delight in them, and at the last, cause the most famousest places to be destroyed with utter destruction and overthrow.  
Consider of this you that have been saved by your strong hold as hitherto, and if you would not have your houses destroyed, your wives ravished, your daughters deflowered, your estates wasted, the fire of God to consume you, the pestilence to cut you off, terror to affright you, in any of your habitations; then repent and bewail your sins, and take warning by what you have already seen, and by what you hear others do feel, and so iniquity shall not be your ruin; which otherways will make your famous places as much disrespected as now admired, and bring down their glory, 
Micah 6.16.  and make them as a byword and an hissing to all the earth; for God will have a controversy with you, 
Terra Sodomitica o lim tam fructibus quam substantia civitatum fortunata, nuncautem omnis exust a, at que habitatorum impietate, fulminibus conflagrasse memoratur. Josep. de bellis Judaicis. lib. 5. cap. 5. Luke 13.3.  and will not show pity towards you as long as you harbour such a guest as he hates, and will not show favour too or pity, viz. Sin. Think not to be spared for any splendour or outward beauty, Sodom and Gomorrah and the cities about them, were situate in pleasant and fruitful places, yet for their sins were destroyed; for the famousness of places is not regarded by God, as long as within they are full of ravening and wickedness; we daily see how the sword and other of God's judgements devours as well one place as another, and without partiality lies full low as well the lofty palace, as the humble cottage; populous cities are spared no more than peoplelesse villages, what therefore can more men to think of immunity.  
To concludes me think that Doctrine laid down so plainly without exception, by him, who being Truth itself, cannot die, viz. Except ye repent, ye shall all likewise perish, should be a sufficient warning to all men, to stir them up from sin and security; for if men would but seriously ruminate upon it, there could no objection or thought arise concerning hope of freedom from punishment, which the very repeating it over would not answer and beat back; how and by what means it is not fet down, that men may be prepared at all times, and upon all occasions; but if they continue in their sins without repentance, that they shall perish nothing more certain: who then can say we shall escape? who can promise safety to himself and Country? let none cry peace when there is no peace, nor let any hearken to a voice of peace, so long as the cry of sin is so loud; for my part, I wish this Country peace, and I wish that all places that have not suffered may still enjoy peace, and those that are free from sufferings may continue free; but as yet, I dare not promise to them that peace I wish them; I dare not say, the Lord hath said, you shall no more hear the sound of the trumpet, the alarm of War, etc. or if I could, yet durst I not say the Lord had no more judgements in store for you; I say, I dare not say it, for neither I nor any have assurance of it, but rather the contrary; because of the abounding of sin in every place; why should I flatter any, to make them think they were in an happy condition when they are miserable? why should I nuzzle men in security, or make them put far from them the evil day, when it may be near at hand? what I have said and will say, is to stir up men from security: and therefore fear the Lord, for he hath still judgements in store to punish, if men by their sins offend and provoke him.   

CHAP. VIII. Because God hath variety of Judgements, it behoves a● men to prepare at all times to suffer.  

Videntur omnia repentina graviora. Tuscul. Quest lib. 3. Multa sunt incommoda in vita quae sapientes commodorum compensatione leniunt. Cie. Sent. lib. 1. num, 14.  THat is always the sharpest and hardest to be borne that comes suddenly, before men be ware, sudden falls, unforeseene and feared, breed great confusions and miserable events; when on the contrary, men by timely foresight and preparation may either prevent, or so provide, that they may make the matter easy to be borne, although it seem intolerable: and surely well may that man be accounted negligent of his own safety, who, knowing dangers approaching, fits not himself either to prevent or bear them; and in such a case may we be said to be in these parts; we hear of sundry sorts of judgements that the Lord hath in store, and that there is no hiding or escaping from them, therefore should we either look (out by some means how to prevent them, or else prepare against them, to suffer and undergo them patiently, 
Istuc est sapere non modo quodant te pedes est videre, sed etiam illa quae futura sunt prospicere. Terent.  least coming suddenly before we be provided, they be more fearful and more intolerable. And truly they do greatly bewray their folly and carelessness, who do not in time do this, seeing wise men look to provide against future dangers, because they know not how soon a change may be contrary to their expectation; and always, in things uncertain, special care ought to be had to provide against the worst, now I say, our case is uncertain, we can have no sure hold of that peace which we now enjoy; true it is, one storm is over, but still clouds appear, and for aught we know may dissolve into showers of wrath before we be ware; it were to be wished we would follow the examples of those of Pharaohs servants who feared the Lord, that, when the judgement of hail was denounced, forthwith got home their cattle that were in the field, and so had them preserved; 
Quod possit accidere diu cogitare oporteat: haec cogitatio una maxima omnes molestias extenuit & diluit. Cic. Tusc Quest. lib. 3.  when those who believed not, had their cattle all destroyed with the tempest; for why may it not thus happen to us? yea, it may to our discomfort; therefore, let us watch and be prepared: far better it will be to say when afflictions come, with holy 
* Job. 3.25.  Job, That which we feared is come upon us; ●hen to say, that which we never thought is come upon us; for when a thing is long feared, when it doth come, it is no more than was expected, and so patiently undergone; but when it is not feared, the suddenness of it makes it grievous.  
An approaching enemy doth nothing dismay a wellarmed and ordered army, which with expectation stands ready for an assault; when on the contrary, a sudden assault made upon an army in disorder, strikes not only terror at the first, but at last brings confusion and overthrow.  
A man clothing himself against a storm, fears not although it come, when another deceived by the seeming fairness of the day, not carrying his cloak, fares hardly in a storm: it is even thus by men unprepared, when jugdements come, if they have provided, than the approaching of them do nothing dismay them; but if not, then how hardly will they seem, though but momentary? What is said of death, (that the remembrance of it is grievous, 
Eccles 41.1.  and bitter to a man that is in rest in his poss●ssions) may be truly said of the judgements of the Lord to men in security and unprepared, the very thought of them are grievous, how much more to undergo them?  
How hard would it go now with many, suddenly (before they were ware) to be set upon by loss of goods, friends, children, or such things as are near and dear unto them, and yet how soon this may be, none knows: Jobs miseries came all upon him at once, at such a time when he little expected, for it was upon a day of Feasting; if therefore he had not been well prepared and furnished with patience, it would have gone very hard with him; and yet seeing he had formerly feared such a thing, and so did as it were expect it, when it came he could be as well content to praise the Lord for it as for better; contrary to his mind was his unstable wife, who would have had him to have cursed God; and contrary were these spoken of in the Revelations, who, in the time of affliction through impatience, by't their tongues and blaspheme God, verifying that saying of the Wiseman, 
Pro. 19.3.  The foolishness of man perverteth his way, and his heart fretteth against the Lord. These, having not provided patience, how murmuringly they undergo the Lords afflictions? now let any judge whether Jobs patience be not more seemly, than such impatience; and by that consider, whether it be not better to prepare, then to live in security, and that chief when they know not what may befall them?  
Or if men will not yet prepare to suffer by other men's examples, yet let them follow the counsel of the Holy Ghost, who exhorts them to prepare against all evils; Seeing it is so that I will come against thee, 
Amos 4.12,  etc. therefore (says he) prepare to m●e● thy God, O Israel: So I say, because God hath so many several sorts of judgements, that none knows how or when he will come against them, therefore let them prepare to meet him, and be always ready, that at what time, or after what manner soever he do come, he may not find them in security or unprepared; this is that which our Saviour would have men to do, when so often he exhorts them to watch; if they do not watch he tells them, 
Mat. 25.13. Rev. 3.3,  That he will come as a thief, and they shall not know what hour he will be upon them.  
Thus he came upon the old world in Noah's days, they were exhorted by Noah to prepare against the deluge; every knock, as one observes, which he gave in making the Ark, putting them in mind of it; but they scorned to follow his counsel, and so, before ever they knew, the flood came and swept them all away. And the Lord saith, that, at such as will not take warning to prepare against his judgements, he will laugh when destruction comes upon them, he will be so fare from pitying them, that the sight of their misery shall be pleasant unto him: nay, and not only so, but he will mock them, as formerly they mocked his counsel's, 
Pro. 1.26.  when fear cometh upon them that they cannot escape: and experience teacheth us, that to be mocked at in the time of misery is grievous, and yet more precious will the misery be, when, though they call upon the Lord he will not hear them, 
Ver. 28.  but turn his ear from them and refuse to answer, and this he hath threatened; wherefore then should any thing hinder us from careful preparation against the Lords coming? If the Soldier to keep himself from the hands of the enemy, will watch and ward night and day, and stand upon his guard, etc. how much more should we watch and prepare, lest misery coming upon us, we be rejected and scorned by the Lord our God.  
And the rather we ought to do so, because we are so continually warned, there is not one day wherein we hear not of some affliction o● misery, which in one place or other our brethren do suffer, all which, are as so many exhortations to stir us up to duty of preparation; shall God give us so many warnings, and shall we still be careless? shall he let us see so many objects of his fierce wrath, and shall we not fear? shall the lion roar ●ound about us, and yet we not tremble? shall he let us see how hardly afflictions go with other places for want of due preparation, and shall not we prepare? let us beware of this, otherways our miseries shall be greater, and so harder to be borne, then ever hitherto by any have been suffered:  
For always it is ordinary not to pity those, who might have prevented, by their own industry, what through their negligence, comes upon them; so for us, who have time to fly unto the Lord before the floods of great water encompass us, if we do not, in the time of affliction, what pity can we expect? therefore, that our neighbours round about us may not have cause to laugh at our folly, let us prepare to meet our God, either by repentance to prevent, or else by patience to endure, what it shall please him to inflict upon us; this will not only be useful, and great comfort to ourselves, but pleasant to God, and exemplary to our neighbours, to stir them up to do the like, and likewise of great joy to the people of God, and our brethren, who will rejoice to see us with patience undergo the Lords afflictions: thus rejoiced the Apostle Paul, that the Hebrews could with such patience under go the spoiling of their goods, 
Heb. 10.34.  &c and this would be of exceeding great comfort to all those whose eyes are now upon us, to see how we would behave ourselves in afflictions; and let us the rather remember to do this, because there is no hope of escaping, when once the floods of afflictions do encompass us: God will not be entreated to spare us after the time of mercy be once over, and we shall find patience (if not formerly sought for) hard to obtain in the midst of misery; let this therefore stir us up to prepare, if nothing else will, that we may with Eli say, It is the Lord, let him due what seemeth him good; and with patiented Job, though the Lord kill us, yet will we trust in him, that come what will, nothing may be able to separate us from God, but that we may cleave close to him in the midst of affliction, and make a sanctified u●e of all his corrections, to our comfort in this and the world to come.   

CHAP. IX. How to prepare against particular affliction, as War, Pestilence, etc. to undergo them patiently.  
WHat afflictions the Lord may lay upon us we know not, no how soon we know not: therefore, as I have before said, it stands us in hand to prepare ourselves for all conditions; and because perhaps some would and cannot, others can and will not, to instruct the one, and leave the other without excuse, I will briefly lay down how, and after what manner men may prepare themselves for all estates and conditions whatever.  
And first to undergo patiently the burden and misery of war, which, for aught we know, the Lord may again bring upon us, It is necessary that we repent us of, and forsake all our sins which formely have, 
Insium et tena●em propositi virum, non civium ardor prava jubentium, n●n vultus instantis tyranai, m●●●e quatit s●lid●●, etc. H●r● lib. 3. Od. 3.  or again may provoke the Lords wrath against us (and always remember that this must be a principal general rule in preparing against all other afflictions) that so though our enemies should rise in a tumult against us, yet they may not be aided against us by the Lord, as set a work by him, to punish and destroy us: but only fatherly to chastise us: and we, being reconciled unto God through Christ, having that inward peace of conscience, may, by such corrections, be rather made better than worse; for an outward war is never grievous to a man that hath inward peace, as long as men are reconciled to God, and at peace with him, an earthly enemy may hardly entreat them, but cannot utterly dismay them; for they fear not them that can but only kill the body, but him that can cast both soul and body into hell. So, I say, if we do but truly repent, what afflictions soever come, they will not be as punishments to take 
* Psa. 1 19.12  vengeance on us for sin, but as fatherly chastisements to warn us from sin; which will not seem intolerable and hard, but light and easy to be borne: and instead of making us murmur against God, we shall say with holy 
* There is in afflictions, vindicta divina, castigatio, paterua. Vindicta divina est poena qua Deus ulciscetur peccata improborum & eos destruet. Castigatio paterna est poena qun Deus electos proprer peccata corripit, ut eos ad resipiscentiam excitat, corrigat & cautiores tardioresque ad peccandum in post●rum reddat, utquesiceos ●rudiat, ne cum hoc mundo condemnentur. Afflictions to the godly are not timoriai, but paideiai, not Revengements, but Inftructions. Polan Sintag. lib. 6. cap. 4. pag. 340. col. 2. & Calvin. Instit. lib. 3. cap. 4. Sect. 31, 32.33, 34. Where you may read of this at large.  David, It is good for us that we have been afflicted: when on the contrary, the judgement of War coming upon men in their sins, and so at enmity with God, will be a heavy judgement, and so will cause them to fret and repine, and murmur against God, to the further hardening of their hearts to their destruction; for they are so fare from being amended by afflictions, or taking any profit by them, that rather by such beginnings, they are prepared for hell, which at length abideth for them, saith Master 
* Instit. lib. 3. cap. 4. sect. 32.  Calvin.  
Secondly, if men will be prepared against War, etc. let them get themselves disengaged from earthly pleasures, profits, etc. (for while their hearts are set upon such things, they never can) without a great deal of grief and inward trouble, think of the coming of such times wherein they must lose them all; a man with patience, will never undergo any hardship, as long as he hath any way to free himself from it, nor can one ever think of affliction, as long as he hath all delights about him; and to such as have placed their delights in temporal transitory things, will the bosom of destruction, which sweeps all away, seem trouble some; 
Isa, 14.23.  how hard would it go with a man, whose delight is in wealth and worldly riches, to have them before his eyes taken from him? the very relating it to Nabal, made his heart as dead as a stone within him, 
1 Sam. 25.17  and it is to be feared there are many such Nabals: the like may be said of any other earthly contentment, the loss of it, with men in love with it, go very hard; and it is unknown, how the Lord punisheth men in taking away that on which their delight is most. Now therefore, that the loss of any thing may not cause too much grief, let men follow the Apostles exhortation, who advises them to use the world as though they used it not; 
1 Cor. 7.29.  to set no more love or affection upon any thing they enjoy, then only for present use.  
Let no man think himself richer for what he doth possess, or rejoice in it, or because of it, as if he should enjoy it for ever; but ever think when God should call him to an account for it, or it from him, and he be left destitute without it; and let him learn, possessing all things, to account of himself as if he had nothing, and to esteem no better of the precious things of the world, then as loss, dross and dung; and sure I am, to a man, that hath or can thus curb his affections from earthly things, the loss of them cannot be grievous; for what doth the loss of a dog move or grieve a man whose delight is in other pastime? no more doth the loss of an earthly habitation grieve a man who looks for a continuing city above in the heavens; or the loss of earthly treasure, him who hath laid up treasure in heaven; 
Sperne bona corruptibilia, ut acquiras bona aeterna. Stella de contempt. mundi, lib. 1. cap. 22.  or of any titles, him, who hath his name written in the book of life: or the loss of earthly friends, him, whose only delight is in Jesus Christ.  
Endeavour therefore to conteme the world and worldly vanities, and so the loss of them will not be troublesome; but if (as it was said of Jacob, that his soul was bound up in Benjamins' life) your whole delights be set upon worldly treasures or delights, etc. the loss of them will so discourage you, that you shall not be able to hold up your heads in the day of trouble.  
Thirdly, if men would be armed to suffer, let them consider that nothing is or will be inflicted upon them, but what others have suffered or do now suffer; and it is always a great comfort to have companions in adversity, to see others in the same condition that they are in (for no estate almost would be accounted miserable, but that it is compared with others, seeming more happy) now if war should come again upon us in these parts, when we consider the misery of war to be raging in every part of the Kingdom, why should we repine to be companions with our brethren in such sufferings, seeing no temptation takes hold on us which is not common to others? if we only should feel the misery of war, it would seem more grievous, but when we consider how others more holy than we, as David, Hezekiah, Jeremiah, Baruch, etc. and now many in our own Kingdom have, and do undergo heavy punishments by war, it is not for us to murmur, but patiently to prepare against it; for when the wrath of the Lord is against all, 
jer. 45.4, 4.  even to pluck up that which he hath planted, etc. shall we seek great things for ourselves? nay, let us not, but be willing to suffer with our brethren and neighbours as they suffer.  
Fourthly, let us know that if war do come, 
Nulla afflictio nulla calamitas casi●, aut caeco infortunio, & sine voluntate Dei contingit. Polan. Syntag. li. 6. ca 39 col. 1.  it comes not by chance, but by God's especial providence and decree, that which God hath decreed must stand, and why should not we submit ourselves to what the Lord will lay upon us. Eli, when he knew what was determined by God against his house, referred himself to the Lord, saying, It is the Lord, let him do what seemeth him good: so, if such afflictions do come, they come from the Lord, and therefore let him do what he pleaseth; and we may assure ourselves, they cannot trouble us any further, then as they have commission from God, nor can they cease troubling us, until he 
* jer. 47.6, 7.  forbidden them.  
Fifthly, or a fifth means to be used to prepare against war, is, to lay aside security, and exercise ourselves in using the means appointed by God for our safety; I hold it no discretion in time of peace to cast away our weapons, and unarm ourselves, and so leave ourselves naked and unable to defend our estates, wives, etc. or offend our enemies if occasion be: I am sure, God that hath provided means, works not without means, and if we neglect or despise them, in danger he will not save us. David would have the children of Judah taught the use of the bow, 
A. Willet in 2 Sam. 1.17. Quest. 5.  as one observers, in the midst of sorrow and mourning, he forgot not what was useful for the commonwealth; so we in the midst of our tranquillity, let us not forget our own safety, to use means to prevent dangers which may ensue. A place or people ready prepared for war, are the likeliest the longest to live in peace, for where the least advantage can be espied, there the enemy will have the least mind to make an assault; 
Judg. 18.7.  when on the contrary, secure and unarmed places lies open to all dangers: let us always have this in our minds, to think we hear the trumpet sounding to battle, and let us be as ready, as if our enemies were again among us, than (whether they be or not) we need not fear.  
But I hope that this will not be forgot, and therefore I need not stand to press the performance of it much, only let this caveat take place, that with the Jews we build not the wall, etc. and neglect to seek for help from the lord See Isa. 22.  
But again, if it shall be so that we again no more feel the judgement of War, it may be that God will send among us a devouring sickness, as the plague of Pestilence, severs, etc. to prepare to suffer them, let us always remember (as I said before) to make peace with God, that how ever it go with our bodies, yet our souls may be in health that though our bodies be full of sores, as was Lazarus, yet our souls may be made certain of Abraham's bosom, 
Luke 16. eyes ●on colpon tou Abraam id est In locum quietis, sive solat●i; nempe in coelum, ubi tum e●at anima Abrahae Piscator in loc.  of heaven, where the soul of Abraham is; this will make us so joyful, that nought we can suffer can be accounted as painful; for while we are at peace with God, he will make our bed in our sickness, and so comfort us with inward and spiritual comfort, arising from the assurance of our soul's happiness, that whatever, or how great pains soever we suffer, we shall account them but momentary, and not worthy to be compared to that immortal crown of glory, which we are sure to attain through faith in Christ Jesus.  
And moreover to prepare us constantly to undergo such and the like afflictions, let us always think, that God, who knows how to dispose of all things to the best, sends or will send nothing upon us, which he sees not we stand need of, if we be afflicted with pestilence, let us assure ourselves that we are proud, presumptuous, and overloaden with heavy provoking offences; and therefore God (to bring us into the right way) sends his devouring Angel, to cut down our vain glorious boasting, and to cause us to fear before him: and if he did not so, we would run into greaten crimes which would work us more misery; if we will but thus consider, and thus think of divine acts in afflicting, we shall be so far from murmuring, that we shall be ready to submit ourselves unto God's will, and judgements, be they what they will, knowing that all things shall work together for good, to those that love and fear God.  
We know, if a man be once certainly persuaded, by an undoubted assurance, grounded on, long experience, that his friend, in all his actions, aims at and seeks his good, though sometimes his carriage seem to thwart his dispotion, yet being confidently persuaded of his integrity, he will be willing to prepare himself to do what he wishes; even so, when we are once assuredly persuaded of God's care over us for our welfare, we will then be ready to do what he would have us to do, or suffer what he would have us to suffer, although it seem somewhat hard and painful: there is yet in man a kind of a desire to seek for, and follow that which his judgement informs him may tend to his good or happiness, which if it be enlightened by Cod's Spirit, and directed to seek God as the Summum bonum, the chiefest Good, then with a following delight, relying upon him, and rejoicing in him; what ever he commands, how harsh soever it may seem to others, or to his own flesh and blood, that with pleasure he performs, & without murmuring suffers, 
See Abraham's example Gen 22.2, 3. Of Moses, Neh. 11.25. Of Paul, Acts 21 13.  because he is persuaded, there is nothing commanded or inflicted, which proceeds not from love, and consequently may one way or other tend to his happiness.  
When on the contrary, being not directed aright, he sets his love on other objects, as wealth, honour, etc. and hath a settled persuasion that they are the chiefest good, then, having his delight upon them, and his desires altogether longing after them, there is nothing which he will not willingly perform to enjoy them; and he meets not with the least opposition or disturbance in following these his delights, but it seems a burden intolerable, a misery sufficient, etc. so that instead of preparing to undergo afflictions with patience, he is (through his immoderate delight in such things) stirred up to murmur, and repine, and grieve, and so is dejected and cast down, as a man bereft of his chiefest delights.  
To prevent this, let every one endeavour to take his afflictions from beauty, etc. which sickness may spoil, let it not be accounted as a thing worthy the name of Good, that so we may not have any thing on which our delights are placed, that any sickness may bereave us of, which will make us not fearful to see any such affliction approaching: as for example, if two men should dwell in one place, the one hath much treasure in another place, whereunto an enemy is approaching, with hopes of entrance; the other he hath nothing there to care for, the man that hath the treasure will be fearful, and careful, and desirous of the enemies return; when the other fears not, nor cares not what comes. Even thus it is with men whose delights are in friends, beauty, etc. and those whose affections are placed upon no such inferior objects, if any thing approach which may endanger the loss of them, how hardly, and with what grief that is thought upon? and no marvel, for in losing them, they lose their chief delights, when men, I say, not delighted in such things, can with patience, without fear or grief, think of, and see such afflictions come, nay, and behold these inferior delights taken from them (by such troubles) without murmuring, because their delights are above, where no earthly trouble can touch them; therefore, I say, this considered, let us all endeavour to disengage ourselves from the love of these earthly delights, which sickness may bereave us of, than we shall not fear although it come, nay, it will make us prepare against it come, and rejoice to bear it.  
Or if the Lord shall be pleased to send a famine among us (as who knows for all our present plenty but he may) that we may be prepared to suffer patiently, let us now in the time of plenty, use moderately, and with an holy sparing Gods creatures; let us not eat and drink too excessively, or use ourselves to needless variety; for if we would thus by degrees be taught to be content with a little, if forced want should come, it would with more ease be undergone; for want always goes the hardest with those who have been accustomed to variety; one brought up from a youth in hardship, will not hunch at any thing, but undergo all with patience; when as a man brought up delicately, will with a great deal of grief and trouble, labour under any hard burden. And thus it would be with men and women, who pamper their bodies, and feed their appetites, with all manner of delightful viands the want of such would go hard with them in a time of scarcity, when as men who accustom themselves to moderation and temperance, would as well be content with a dish of herbs as a stalled ox, 
Pro. 15.17.  and as well suffice nature with a little, as with all the variety that can be gotten.  
Again, the consideration of other godly men suffering in this kind, should hearten us, and cause us not to fear too much, or tremble to hear of it, or to undergo it, for God will always provide for his servants, even when such plagues are the greatest.  
Ja●ob found corn in Egypt, 
Gen. 41.54. Chap. 42.1.  though famine was all the world over; the Prophet Jeremiah, in the time of the hard Siege at Jerusalem, sound such favour at the hand of his enemies, 
Hic significat Proph●ta se suisse respectum divinitus, ut in fame & in edia totius populi pinis tamen ei d●retur, etc. Ca● in Jer. cap. 37. ver. 21. pag. 299.  that as long as any bread lasted in the City, he was to have every day a piece; so greatly was he beloved of God, that even when all the City was in want, and he hated of all in the City, yet was he provided for: now these and the like examples of God's kindness towards his people in such distress, may embolden us to suffer with patience, seeing God is the same he was, and as careful over his people as ever formerly, and will assuredly relieve those that are in distress, if they do but truly confide in him.  
Suppose two men were to go to prison, or to such a place where they were sure to find want of all things; the one he knows of a friend that will relieve him in necessity, and therefore he, with better heart, and more comfort, enters the undelightfull place; the other he know● of none that will at all help, be his want never so extreem, and therefore sorrowfully enters, and with bitter grief undergoes such unwelcome wants. It is even thus with God's people, and ungodly men, with men that have faith, and unbelieving persons; those who trust in the Lord, they fear not to hear of famine, they know of a friend who will one way or other relieve them; 
1 King. 17.6.  the ravens shall feed them, if men will not, or cannot; in prison they shall have bread, when men that have liberty shall want; pulse shall make them fat and fair; 
Dan. 1.15.  when others shall idye because they cannot undergo hardness; one handful of meal shall hold out to preserve them, when full barns shall waste and be empty: in a word, 
2 Kin. 17.14. Psal. 34. 1●.  they know that God will provide for them, and therefore they fear not, but confidently and constantly rely upon him.  
On the contrary, wicked and unbelieving men (in time of dearth) know of no succour, 
2 King. 6.27  if the Barn floor or the Winepress fail them, they are at a stand, they know not which way to turn themselves, and so the very thought of famine terrifies them, and to undergo it seems intolerable; therefore, I say, let us put our confidence in God, and consider what favour other of God's servants have had in such distresses, and let that work in us an assurance of God's favour towards us, and then having that assurance, we shall be ready to undergo with patience, this, or the like calamity.  
Again, if none of these forenamed judgements do molest us, but that the Lord hath decreed that we shall be destroyed by Foreign Foes (let us pray night and day to the Lord to keep them from us) or led Captives from our own land to strange places, 
1 Pet. 1.11.  etc. to prepare to suffer this patiently, 
os paroimois, etc. Vita nostra eleganter dicitur paroimia, (id est) Peregrinatio, nam Deus nobis hic Domicilium non habitandi, sed commorandi de dit.  let us remember that we are but strangers and pilgrims here on earth, we no continuing 
* Heb. 13.14.  city here, we are not now at home, but even while here we live, we are in a strange Country, where only for a while we must abide to endure afflictions; that we may have algreater desire to be fetched home to that city above, which is the mother of us all; have we any more to do then holy men before us have had? and they counted the time which they spent upon earth but as a pilgrimage, and themselves as strangers in the earth, what assurance or title soever they had of, or to what they did possess, therefore we are no more now; to strangers all places are alike, they can be as well content in one place as another; 
Gen 47.7. & 12.10. Heb. 11.13.  should it not then be so with us, although we should be driven or carried away? our God is in all places, and to him we may have free access in all places, seeing in every place those that lift up pure hearts and hands to God, 
Sapiens, ubicunque est, perigrinatur.  are accepted, his watchful eye of providence looks upon us in all places, and he is ready to assist all that call upon him, with necessaries; therefore, what need we care whither we be carried, if God have so decreed that it shall be so? for let us not doubt but he will provide for our safety even in greatest extremity; 
Psal. 90.1.  let us not fear, but he that gave Jeremiah favour in the sight of his enemies, 
Jer. 40.4.  so that, in a time of general captivity, he had free liberty ●o go whither he would; and likewise, 
Gen. 39.4. Dan. 2.48.  caused Jeseph and Daniel to find such favour in strange land●, that they were advanced to places of trust and dignity; and in the time of the greatest bondage, blessed his people with all manner of blessings in a strange land; 
Exod. 1.7.  but the same God will provide for us likewise, if we put our trust and confidence in him, as they did; for the Lord hath always a special care over his servants, chief in the time of dangers; so that how ever it go with the wicked, it shall go well with them? To be brief, let us take the words speken to Ebedmelech, as spoken to us, and that may cause us stand firm against all approaching danger. Jer. 39.16, 17, 18.  
But yet perhaps it may seem an hard thing to be borne with patience to many, to see strangers enjoy their labours, lands, houses, and what was theirs, and they themselves either be as slaves to them, or forced to fly for their own safety, or carried by force to places where there is no hope of safety.  
This indeed may seem hard to flesh and blood, therefore let all men (as I before shown) endeavour to draw their love and delight from them, and withal consider, that of all we do possess, we are but tenants at will; and shall we not be as well content to suffer the Lord to do what he pleaseth with his: as that our temporal Landlords should dispose of theirs as they please? it is nothing to us to whom an owner of land lets or gives it; why therefore should we repine at what the Lord doth, The earth is the Lords, and the fullness thereof, he may therefore dispose of it as he pleaseth; which thing seriously considered of, should teach us to lay our hands upon our mouths, and not murmur, though all we had we taken from us and given to others.  
But again, if it should be so, le● us consider, to further and procure in us patience to endure it, that we are not alone in such a condition, but even the dearest of God's children have been in the like. Abraham, 
Gen. 15.13.  the Father of the faithful, had a Land promised to his seed for an inheritance, but it was possessed by strangers four hundred years before they enjoyed it; nay, in the most of that time, they suffered hard and cruel bondage in Egypt.  
David, by the Lord, was chosen King of Israel, but he lived in exile, and in great distress along time before he enjoyed it, and after he had possessed it, was banished for a while by his own Son, and brought into great straits. And so when captivity was threatened to Hezechiah, he was so patiented that he said no more, 
Isa. 39.8.  but good is the Word of the Lord; for he knew there was no resisting the Lord: and did not his own people (I mean the Israelites) suffer captivity threescore and ten years in Babylon? what shall I more say? have there not been many of the dear children of God, of whom the world was not worthy, that have candred in deserts, and in mountains, and in dens, and in caves of the earth, having no constant habitation, 
Heb. 11.38. 1 Cor. 4.11.  but tossed from place to place, from one Kingdom to another; why therefore should we be afraid to suffer in this kind? but rather let their examples stir us up patiently, to hear of, and abide what ever in this case shall be inflicted.  
Lastly, to comfort us, let us assuredly know, that though we be tossed from place to place, and be deprived of those things which now we enjoy, and strangers possess what we have laboured for, so that we have not where to lay our heads, 
Rom. 8.17.  etc. yet let this comfort us (if we do truly believe in Christ) that we are heirs apparent to a kingdom, that far suspasseth all the kingdoms in the world; 
Psal. 145.13.  for it is an everlasting kingdom, a kingdom that hath no end, which cannot be taken from us by any. 
Heb. 11.9, 10, 14, 15, 16.  This is that kingdom which the fathers sought, for which they endured so many afflictions even with joy, because they knew, that this momentary affliction which they suffered, 
Rom. 8.19.  was not worthy to be compared with the glory which they should receive in that kingdom. The consideration of this, 
Phil. 3.8.  caused the Apostle to count all earthly things as dung in comparison of it, and even willingly to suffer the loss of all things to obtain it: and no marvel, seeing to have it, is to have an assurance of all things that are good, as our Saviour himself testifies; 
Mat. 6.33.  What need we then take such care, though we be destitute of dwelling, seeing God himself is our dwelling place, our rock of defence, and place of hiding? 
Psal. 90.1.  though our cities be destroyed, we have a city above, of which we are Citizens: though other get our treasure and wealth, we have treasure in heaven which i● safe, being without the reach of all our earthly enemies; the consideration of which, I say, aught to make us patiently endure the loss of all things, seeing we have an assured title to heavenly things, which are better, and more enduring substances.  
Again, if God shall give us over to be oppressed by tyrants, many or few, domestic or foreign, whether they tyrannize over us in our estate, persons, or consciences; whether by heavy and grievous taxations, or by bondage and slavery, or by forbidding or hindering us in the practice of religious and holy duties, the means to be used to prepare to suffer such afflictions patiently, are,  
First, to reflect upon ourselves, and lay the blame on our own sins, which have provoked God, thus to punish us by 
* See Judg. 2.13, 14. & 3.12. & 4.1. Isa. 10.5, 6. Neh. 9.26, 27.  oppressors, our own actions are always the causes of our miseries, why should we then murmur at that which ourselves procure? but rather patiently endure it, and confess we are punished less, 
Ezra 9.13.  than our iniquities deserve; until we do thus, we can never patiently suffer afflictions, but there will be in us a fretting and a murmuring while we suffer; when we are chastised, We shall be like a bullock unaccustomed to the yoke, as Ephraim was, 
jer. 31.18, 19  until he beheld and considered the cause and end of his sufferings; and then he was instructed, and smote upon his thigh. So, if we but duly consider what we have done, and how we have provoked God, we shall be willing to suffer what ever he shall send upon us, because we have deserved fare more than we endure.  

Magna solet jucunditas esse, quae manat ex optima conscientia.  Secondly, if we be oppressed, it will mightily strengthen our patience under oppression, if we have so carried ourselves towards all men, of what degree or place what ever, that we have given no just occasion of offence to any, or cause to them to deal so rigorously with us: a good conscience is an excellent companion in affliction, such a conscience as is void of offence, 
Acts 24.16. aproscopon suneidesin 1 Pet. 2.20. Mat. 5.11.  that can testify that we have done harm to no man, or wronged any man; if we have such a testimony within ourselves, we shall even rejoice with exceeding great joy, that we should be accounted worthy to suffer after that manner.  
This was David's comfort when he was oppressed by Saul, and wicked and bloody men, 
Neque iniquitas mea fuit in causa, neque peccatum meum quare me persequeretur. Ra●er. Snoyg paraphras in Psal. 59.3. Rom. 13.7.  that what they did it was without cause, though they laid wait for his soul, and gathered themselves against him; yet his conscience told him that it was not for his transgression or his sin, it was not for any fault that he had committed against them, etc. even so let us endeavour to give no offence either to one or other in any thing; but render to every one what is their d●le: Tribute to whom Tribute is due, custom to whom custom, fear to whom fear, honour to whom honour, and then if we be still oppressed, it will be without cause; and then, (as I said) we shall be comforted, which will increase our patience to endure oppressions.  
Again, 
See these places judg. 2.15 & 3.12. & 4.3, & 6.1.2, 3 4, 5, 6. Ver 11.  thirdly, in this likewise, let us consider that we are not alone; how oft were the Israelites given into the hands of cruel oppressors, even many years 
* judg. 13.1. 1 Sam. 13.19  together? and sometimes were in such bondage and fear, that they were forced to hid themselves in holes of rocks, and caves, etc. and forced to hid what they had in any place where they could to save it, yea, in such servitude that they had not a Smith among them.  
And so likewise by taxations, they were so oppressed, that sometimes they were forced to take the hallowed things of the Temple, 
2 Kin. 12.18 & 17.3. Socrat. Eccles. Hist. lib. 3. cap. 12.  and pay them to their oppressors, to the end to pacify them; thus were the Christians in the time of Julian the Apostate taxed exceedingly; this hath been a common oppression among wicked men, and if we be with others in such a condition, let us endeavour to bear it patiently, as others have done.  
Or if we be oppressed because of Religion or not suffered to enjoy the liberty of our consciences, or communion and fellowship with God in his public Ordinances, etc. let us likewise know this is no new thing; was not David so, who by reason of the cruelty of his enemy's (who by their actions did what they could to cause him serve other gods, 
1 Sum. 26.19.  as he complains) was debarred from the Temple? were not the Christians so, who in the time of the before named julian, were forbidden to use liberal Arts or Sciences, to the end, that they might be kept in ignorance? Where not our Forefathers thus used by the Papists? and were not we of late thus ourselves? therefore, as God upheld and comforted them and us formerly, and wrought graciously for them and us, to deliver us both from such Tyranfly; so still he will do the same in due ●ime, though again we be brought into the like condition.  
But yet further to comfort us, in, or against such tyrannical exactions and oppressions; let us know, and with comfort consider, 
Mat. 10▪ 28.  that the cruel lest oppressors can but at most kill the body, our better part cannot not by them be touched. But I have spoken of this before.  
Lastly, let us not fear but that God in his due time will ease us from oppression; The red of the wicked shall not always lie upon the backs of the godly: 
Psal. 125.3.  Tyrants shall not always oppress, and have their wills upon the people of God; but to deliver them, he will either raise up Saviour's, as he did in the time of the Judges, or else he will take them away as he did Senacharib, and such Tyrants as he, or else change their hearts from hating, to love his people; let us not God hath many ways and means to destroy his enemies, and such is he pleased to account those, who are enemies to his Church and people, only, Let us wait on the Lord, and we shall not be ashamed: 
Isa. 49.23.  God never yet forsook those that put their trust in him, nor ever were there any so oppressed by Tyrants at any time, as that they found not comfort in the midst of their greatest sufferings.  
Let these and the like considerations arm us patiently to endure all manner of afflictions, and to this end, let them not only be read, but put in practice that we may be fitted for fiery trials, and sharper sufferings then as yet we have felt, if it shall so please God to deal with us. And yet know this, that all we do will be to no purpose, except God's blessings be upon our endeavours; seeing therefore, 
jamer 1.17.  preparation against, and patience to endure afflictions, are both God's gifts, let us ask them of him, even desire him to measure unto us such a measure of his patience, as we may not murmur under afflictions, but be willing to submit our wills to his will in all things whatever: thus doing, no doubt but we shall find the Lord extending his mercy unto us, either to keep judgements from us, or else with them to strengthen us, that we shall be as willing and able to undergo afflictions, as any other of God's mercies and favours.   

CHAP. X. The conclusion of the Book, with a short Exhortation to all sorts of men.  

A short repetition of what hath been formerly spoken of,  I Have already shown now the the Lord hath 
a Chap. 1.  variety of Judgements to inflict upon wicked, and rebellious sinners, and likewise, why, and when he useth 
b Chap. 2.  them; and that we, as we now 
c Chap. 3.  be have ourselves, are in that number for whom he hath them in store; and therefore, 
d Chap. 4.  may expect, (without speedy repentance) other Judgements, but no constant peace or tranquillity: and the rather, 
e Chap. 5.  because, by many apparent signs, there is some judgement emergent, and ready to be cast down upon us. Then 
f Chap. 6.  have I shown their folly, and the weak ground they stand on, who hope of safety by flying from places visited, and then I have given 
g Chap. 7.  particular warning to those places, who either have not as yet folt the misery of war, or think by reason of their strength they cannot, that they presume not, or grow proud, because God hath other Judgements (besides war) to bring down their state and glory; and, after that thus I have warned all men and places; I 
h Chap. 8.  exhort them to be prepared at all times, and upon all occasions, because they know neither the day nor the hour, or in what Judgement the Lord will come: and because none should have any excuse, and to help those that are willing, I have briefly showed how to be prepared 
i Chap. 9  against what dangers soever do come. Further I might have gone, and enlarged the work a great deal more, both in speaking more largely of what I have touched, and in adding many things, which very fitly might here have been spoken of, but as my chiefest aim, was to stir up men from security, so my desire was to write that which I conceived might tend the most to that purpose; and therefore purposely took liberty, rather to stray from the rules of method, then to leave undone what I desired; therefore my desire is, that the Readers would not so much respect the manner of writing, as the matter contained in it; for the matter is good and needful to be considered, though perhaps not so elegantly performed as might have been done by one of better pa●s but however, how much the matter here spoken of is needful, and may be useful for the Readers, so much respect let it find, although it may come fa●re short of what may be expected from such a Subject.  
All that I aim at and desire, is, that this may stir up all sorts of men to fear the Lords sacred Majesty, who is so stored with variety of Judgements; and therefore to conclude, let me exhort all estates and degrees to stand in awe and sin not, to kiss the Son lest he be angry, and so they perish from the right way: to break off their sins by repentance, and iniquity by mercy: that there may be an healing of their errors, and that God's wrath may be taken away, and no other misery be sent to work desolation in the Kingdom; for be they well assured, that though this judgement of War, (under which the Land now groans,) should be taken away, yet, while the same or such like abominations remain (for which formerly the Land was punished) they cannot expect peace or freedom from all afflictions.  
But more particularly, First, let me exhort all those who bear good will and affections towards the Parliaments Cause, that they beware of pride, security, vain glory, and presumption, because their Party prospers; let them take heed of living in sin, be it what it will, and yet think themselves safe, because their present foes go to wrack, for the same God that gives them victory over their enemies, can and will do the like to them, if by their ways they provoke him; or plagne them with some other judgements, as fierce and fearful; let the consideration of this move them to behave themselves humbly in the sight of God, and to acknowledge, that this favour which God hath done for them, is not for their desert or worthiness, but only of his free mercy towards his Church, in freeing it from its enemies, that always have sought its ruin. And let them not rejoice with carnal joy, I mean, not only because they have liberty to enjoy their estates▪ etc. but let the chief cause of their joy be, in that God hath wrought for his own glory, and people's deliverance; and withal, humbly and willingly confess, that God might as justly have given them into the hands of their enemies, to have been in subjection under them, as he hath given them into their hands, and under their subjection and, because all things are at his disposing, humbly let them desire of him to perfect this begun work, and to keep in subjection those that do oppose Reformation, and to divert those plagues which by their manifold failings, by respects, and selfe●nd● justly he might bring upon them; chief that he would be pleased, (if again he do afflict them) to let them fall into his own hands, and not in the hands of their former, or any as bloody and cruel enemies, or if he do, that he would furnish them with such a measure of patience, that they might, without murmuring, undergo it, until he sent them an happy and joyful deliverance out of all their troubles.  
Next, let me entreat all Soldiers, and those that are employed in fight the battles of the Lord, both Commanders and others, that they forget not to ascribe the glory of their many worthy victories to the Lord, who teacheth their hands to War, 
Psal. 144.1, 2 Psal. 140.7.  and their fingers to fight; and covers their heads in the day of battle, and subdues their foes under them. Let them take heed of saying or thinking that their strength hath brought to pass this great work, neither let them rest so secure or persuaded that it is not possible for them to be removed, or to lose what they have won, or that because God prospers them, that therefore they may continue 〈…〉 Drinking, etc. but let them sinner, as Swearing, if thus they continue in their vain, idle, know, that lie courses, when the Lord hath performed his whore godby them against the Papists, and popishly affected persons, that then he will cast them (his rod) into the fire, by bringing upon them some judgement which shall destroy them.  
Let them therefore not be highminded but fear, and behave themselves as Soldiers, under the banner of Jesus Christ, blameless, without offence, that their civil and upright dealing may win love where ever they go; and so may honour their profession and Cause they stand for, that none may have any just occasion to tax them for any thing amiss.  
Again, be likewise exhorted all you who are put in authority in these distractive times, to dispose of the affairs of the Country, in what kind soever, you especially, who are in authority to call for, and receive those taxations (of what sort soever) which in regard of present necessity, are imposed upon; and called from the Country, for the maintenance of this uncivil War, receive not such sum● with rejoicing, but with a soule-grieving sorrow, because you are forced to do it: and to this end, consider, that such rates are ever paid in to you with the bread and clothing of poor labourers, and helpless children, which, I say, (although for the present it cannot be helped) ought to cause pity and compassion in you towards them, to ease them of such burdens as soon as urgent necessity will give leave. And in the mean time, beware of looking for your own private profits, under pretence of a public cause, never look to build your own houses by the ruins of other men's, especially the poor, for that will occasion your ruin with a greater fall; but as these are times of sufferings to all, so be content to suffer with others, and like good Nehemiah, 〈◊〉 than you be to chargeable, or cast 〈…〉, eat not the bread o● too great burdens upon the take only maintenance; for Governors, or at even any gain in or by those places it is a shame 〈◊〉 have had their beginnings and shall have or offends with these troubles, which only are conferred upon you (because esteemed honest and just) not that you should make a gain of them, but that in them you might further the public Cause; therefore, carry yourselves in them so uprightly and justly, without covetousness or desire of private gain, that when you come to make up your accounts to the Public, you may say with Samuel, Whose Ox have we taken, 
1 Sam. 12.1.  〈◊〉 whose Ass, or whom have we defrauded or oppressed, or of whose hands have we received any bribe, to blind our eyes therewith? If your consciences can say as yet the people said to Samuel, it will be great comfort unto you, and then no doubt but the Lord will reward you.  
But if on the contrary, you make a gain of the people's losses, if you aim not at the Public, but at your own ends, and exact with pleasure, and delight these heavy taxations, if you oppress and defraud the Country or Public, etc. then, how ever you may escape for a while, yet shall you not always be free; for God will meet with you one way or other, and recompense upon your heads your deceitful deal.  
So likewise, you that are placed in authority, to guide the affairs of the Country, and to rectify what is amiss, and to see he oppressed relieved, and the needly ●e● free; see you do justly according to equity, and give not the people cause to curse you; for if you do, God will hear them; but rather walk so before them, that they may bless you, for that is the way to have the Lord prosper you in all your actions.  
Take heed of making your wills your laws, but as you stand for the Law, so be tuled by Law, and let your proceed be according to Law; when you are forced to do what you would not, do it with sorrow, and always grieve for the calamities, which by force (without remedy) are brought upon the people by these unhappy divisions; if thus you do, God will continue his kindness towards you, and increase your honour, and not only so, but posterity that yet are to come, shall honour your name, as oft as they hear of you, for your care, pains, and constant endeavours, and your unpartial justice and equity, in managing the Public affairs committed to your charge.  
But if you do contrary to this, and neglect those you ought to secure, then, though now while you enjoy your pleasures, you fear no danger, in an hour when you think not of it, will destruction and misery fall upon you, to your amazement and terror.  
You likewise who are Ministers, remember to put in mind your people committed to your charges, of God's great favour towards them, in this their enjoyment of peace, and do you walk so before them in uprightness of heart, adorning your profession with good works; and (as it becomes Ministers seeking Reformation) take heed you give no cause to your enemies, to say, you carry yourselves unbeseeming your callings, or cause you stand for; let not this small time of tranquillity lull you asleep in security, but always stand upon your watch, and be as ready to suffer as to live; in the time of God's patience and long-suffering, arm yourselves for fiery trials, as yet, God hath not so purified his Church as he intends to do. Oh therefore, prepare to suffer, and do the work of the Lord with diligence, that how ever iniquity may abound, and the love of many wax cold, yet you may be zealous for God's glory, and careful to save those souls to you committed; and likewise by your examples, may strengthen others to undergo with you, all manner of afflictions, of what kind or quality soever they be of; take heed that security possess not you, for if the watchmen fall asleep, the city is in danger of the enemy's surprisal: be therefore always awake, for unto you is committed the charge; neglect not but give warning, blow the trumpet betimes, that all may put on their armour and be ready for an assault; if you give warning, your duties are discharged, but if you neglect, the blood of all that is lost shall be required at your hands.  
I know the Devil goes about busily, as Mercury did with Argus, by his alluring pleasures, and delightful sounds to bring all your eyes asleep, but let him not have his desire, but endeavour to keep your eyes open; and to this end, disdain not to let this my Scout give you warning: and let me likewise entreat you, that if any of you shall seem forgetful of what I put you in mind of, to do the same to me, that I have done to you all in general, and your wholesome admonitions shall engage me to be thankful.  
Lastly, let me exhort all sorts of people in these parts, and all over the Kingdom, to consider seriously what God hath done for them, and let them not think of say (as the most part of common people do) that if this War were at an end, there were no danger of any other trouble, and upon that grow secure and Careless how they live; but let them know, that as God formerly sent his spirit of disunity into the Kingdom, for the sin of the Kingdom, so if the same or like sins remain, he will again send the like or some other as fearful. But if they would enjoy this peace, let them learn to prise it as they ought, 
Propter praesentem aliquam conditionem prosperam, non obliviscamur? pręteritae miseriae, sed subinde ad eam oculos reflectamus. E● enim re fit, ut melius sentiamus beneficii & gratiae magnitudinem; et ex sensu illo Deum magis glorificemus, in eoque gloriemur. Fit etiam ut inspecta superiori miseria, in rebus prosper is nos submisse ge●amus, neque altum sapiamus. Vnde existit hęc superbia, etc. Nimirum ex eo quod non recordentur prioris suae conditionis, quare vel hac causa ut humilis simus, jumin sublimi aliquo loco constitutis nunquam recedere ab oculis nostris, debet pristina & misera no●●ra condition. Rolloc, in lohan. Pag. 576, 577.  by being truly thankful unto God for it; and to this end, let them always bear in mind former miseries, and be not puffed up with pride or presumption, because of their present happy condition, but let them behave themselves as if they still were under the red, and that will work in them, not only thankfulness for this their happiness, but likewise fear to provoke the Lord to bring any more such judgements upon them as formerly they have felt; for according to the old Proverb, A  child dreads the fire, so a people that have been smitten, should fear to be in the like condition again.  
Thus fearful was the holy man of God, Moses, when the Reubenites and Gadites came unto him, 
Num 32.  to desire him co suffer them to build tents and strong holds on that side Jordan: he was fearful that they had desired that for an evil end, and therefore he puts them in mind of provocations, wherewith their fathers had formerly grieved God; and of the judgements they suffered for their rebellions; to the end, that they might fear to do the like, lest such miseries should come upon them and their brethren; this was likewise the practice of Nehemiah, as you may see in that place in the Margin. 
Neh. 13.17▪ 18.  And this aught to be the practice of all them that either desire to please God, or live free from God's judgements.  
Likewise, let them remember, how in the time of distress, when the Sword was among them, and death looked in at their windows, when there was no going out nor coming in safety, but they lived continually in danger; then, what would they not have done for peace? would not many (as they said) willingly have parted with half their estates, so that they might have enjoyed a freedom from the calamities they then suffered?  
Now hath God done for them, even abundantly, above what they could ask or think, in sending peace, that they again may sit under their vines, and under their figtrees. Now let them take heed that they bewray not their Hypocrisy, and make it appear to all the World, that they are no better than that 
* This Fellow, being in danger of shipwreck, promised St Christopher that if he might but come s●fe to land he would off●r to him a wax●n-candle of an incredible highness: another hearing him, told him he was never able to perform his promise. Hold thy tongue fool, (said he) I do not speak as I think. If●l but once get to land, I'll not give him so muchas a tallow candle. Er●s. Coll. nau●●agium.  Zelander, whom Erasmus tells of, who in a distress promised largely; but with an intent to perform sparingly, if he attained his desire. But honour God by their estates which he hath suffered them still to enjoy, in doing good to the poor members of Jesus Christ; as in feeding the hungry, clothing the naked, relieving the oppressed, and if need be, in offering willingly some part of their estates to further the Cause of Christ; thus doing, God will bless them and all they have, and increase his favours towards them, but if they forget what God hath done for them, and in the time of this peace, which God hath granted them, to see how they will behave themselves towards him, take an occasion to go on in their former courses, with delight; then shall even this mercy become one way or other a judgement unto them, either by hardening their hearts to their destruction, or by it, to take away all occasion of excuse, that so way may be made either to bring some other judgements upon them, or else War again in a more fearful manner, which God in his grea● mercy divert, Amen.    

AN ADDITION TO THE FAITHFUL SCOUT.  
HAving long since finished the foregoing Treatise, being hindered by some occasions from publishing of it then: now (since I brought it to the Press) it pleased God to dispose of our Affairs in these Northern parts, that Fears have taken hold of many; that which I, in the foregoing Treatise give warning of, that in some sort, seems to be approaching.  
Now therefore, seeing I have begun to give warning, although I have neither ●easure nor means to do what I would, and these actions were fit Subjects for more learned pens, yet I will say something to the Kingdom concerning these second Northern Expeditions; for, though the eye of my judgement be but dim, me thinks to me they are as a Prospect-glasse, whereby I see things as yet far off, which have some reference, not only to this part, but to the whole Kingdom; and that concerning no mean matter, but the welfare or woe of the Kingdom; either an happy conclusion by a settled Peace, or a bloody confusion by a new waged War.  
For my part, as I never did, so now I do not much fear the Disloyalty of our Brethren; but yet what God may do by them for the correction of us for sin, I know not: our abominations may so far incense him against us, that he may make our dearest and most faithful friends, our deadly enemies; and raise another Spirit of disunity among us, and cause us to scourge one another, until we be destroyed one by another. As to set Ephraim against Manasseh, and Manasseh against Ephraim, and they both against Judab, until a final dissolution overthrow us, 
Isa. 9.22.  without recovery.  
I know there are Jealousies and Fears in the Kingdom of our Brethren the Scots, lest they should revolt from that constancy which was supposed to be in them; what I think concerning this matter, I shall briefly declare, and, because I cannot express it better, use the Words of one Writing upon the same Matter, and these they are That,  

If they be faithless, 
Mr. Withers Vox Pacifica, Cant. 2. pag. 57  and we shall be true,  
God shall with shame & vengeance send them home.  
If we unfaithfully our Vows pursue,  
Possessors of out Land they shall become:  
In spite of all our Policies, and Power,  
Here they shall settle; whither they were set  
To do the work of God, who will take care  
For to requite the kindness we forget.  
But if, without hypocrisies and guiles,  
We, (Brethren-like) shall strengthen one another,  
In setting up his Throne within these Isles,  
By, and in whom, we seem now knit together;   

Both shall thereby that happiness enjoy,  
Which all the Powers on earth shall not destroy   
God hath been pleased to make way to bring in many blessings (by their means) to this Nation, and likewise to correct many in these parts severely by them, they being as a two-edged sword, have cut both ways, destroying our enemies and correcting our friends; if we have but thankful hearts for the blessings we have received by them, and with all take warning by those sufferings we have undergone by their being among us, we need not fear but all will be well: that God will perfect the begun work, and settle us in peace to our everlasting joy. But on the contrary, if we either ascribe the honour due to God to them, or murmur for those corrections which have been sent upon us; or forget them, and grow proud, and secure, now they are over, we may by these do, greatly provoke the Lord's wrath against us, even perhaps to make them Instruments to consume (at the least sharply to correct) us.  
We and they are entered into a Solemn League and Covenant, binding ourselves one to another, as much as lies in us, not only to continue but to increase brotherly love and amity betwixt the Nations; this Covenant is no trivial thing, seeing it was taken so solemnly before the Lord of heaven and earth; whom we called to witness, with our hearts, our real intentions herein. Let us take heed that in businesses of such weight we mock not God, beware lest we break it upon any pretence what ever; for if it were contrary to God's Word, or needless, why were we so bold as to attempt it? if it were, and be agreeable to the Word of God, how dare we neglect it? or how dare any think it a piece of piety not to take it? as too many do: yet indeed, better it is not to take it, 
Eccles. 5●5.  than not to make conscience of keeping it when it is taken, as alas to our great shame, and I fear woe at last; many thousands have done among us, which will be a strong provocation, to move the Lord against us; for the breach of this will be an aggravation to all our other sins, for as much as we entered into this Covenant, to the end, to keep us from sin, and yet (notwithstanding of it) continues in sin; if we do it without repentance, we may justly expect God will raise up some (as I said before) perhaps those that are joined in Covenant with us, to revenge the dishonour done unto him by our mocking him, for if we wilfully break our Covenant, why may not he justly break the unity betwixt us? Oh therefore, if ever we desire to see the Kingdoms continue In a firm and irrefragable unity, let us both repent unfeignedly, and that speedily of our breach of Covenant: and likewise for the time to come, endeavour to be more careful, and more zealous to keep it, than heretofore we have been.  
Me thinks the bitter, malicious, and wicked taunts of our bloodthirsty enemies, should be sufficient to cause us to beware how we do any thing, which in the least manner may tend to break this unity; do we not yet see, how by the occasion only of these supposed fears, which scarcely can be said to be real jealousies, they seem to gather heart, and in a scoffing manner can say, See now the trustiness of your Brethren in whom you put so much confidences etc. Oh! what cause of rejoicing would it be to the enemies of the Truth, to see the knot of amity broken betwixt us? how ardently they long after it, what base, wicked, and untrue slanders are raised (if it be possible) to effect it; the Devil & all his instruments bestir themselves to bring it to pass, it is now their main design, yea, of both the open enemy and the secret, Papist and Schismatic; for, if the unity hold, they know there is small hope for them to prevail; there is no better way to keep it undissolvable, then to keep ourselves close to God, by walking in the paths of his Commandments; our breaking with him will cause him break in pieces our greatest hopes, and give us over to become a shame and reproach to them, who would much rejoice to behold it.  
But that they may never see their desires, let us use all good means to continue and increase the love and brotherly kindness already begun; to this end, let us begin to betake ourselves to some settled course in Religion, and be not always like children, carried about with every blast of vain Doctrine. 
Heb. 13.9.  I know it is not only lawful but necessary, to search (as much as we are able) for the truth, but yet it were well that at length we could find▪ something whereupon we might pitch, and not always stand in a dubious way, subject to be curried like a Feather, with every wind▪ in thus doing we declare our folly, and makes it apparent, that whereas we might (for the time the Gospel hath been among us) have been reachers, 
Heb. 5.12.  we stand need to be taught; and gives not only occasion to our enemies to speak evil of us, but even causes many of our wellwishers not to know what to think of us, or what to make of us; would we once settle ourselves in some way, we should presently know who would take part with us, and who would be against us, so should we come to know our friends from our foes, so should we give satisfaction to many whose eyes are now upon us; so should we hinder Sects for increasing, and errors from spreading, which otherways will endanger to contaminate many, whom it may come to be a difficult business to bring into a right temper again: so should giddyheaded persons be restrained, whose delight it is to trouble the Church with needles, idle, and foolish (though knotty) questions: in a word, so would their plots and intentions be frustrated, who, secretly in these times of distraction, gather fuel to increase the flame of our dissensions; and their hopes frustrated, whose chiefest hate is against ●ll Government; it is too much apparent, that there among us, who busily go about to raise & not to quench divisions & dissensions; because, they fear to hear of Government, as a thing contrary to their dispositions they being employed in actions, and walking in such courses, as, if they came to trial, were unlawful and shameful.  
Moreover, if we were once settled, this would give some satisfaction to our Brethren in Scotland, who no doubt, but hearty desire to see the Kingdoms, as they are happily united under one King, so to be as near (as conveniently they may) of one Religion, and grieve to behold the Churches in the Kingdoms so pitifully dilacerated by these increasing divisions, when both they and we have sworn to do our endeavours to unite them: I know the obstructions that have hindered for applying the remedy, have caus●● the disease to be more desperate, and therefore the more difficult to becured; yet no doubt if we would but use the means they used, with as much celerity and so accurately as they did, we should find as good success as they found.  
And were it any discredit for us to follow them as far as they followed the Word of God? many say, Why should the Scots be our Teachers? why should we imitate them in their actions, and order our Church according to theirs, etc. To these I answer, why did not we, who have always been accounted a Learned Nation, and have so long enjoyed peace and prosperity in a large manner begin the work, that they might have followed us; but suffer them (a poor dejected, and despised people) to begin the work; and not only so, but through our backwardness, hollow-heartedness, and cowardliness; be forced to stand need of their help to aid us in it? If there be any discredit, it is in that; but to follow them (as far as they go in a right way) is no discredit, except it be a shame to do well. We may remember that it hath been to our cost, that we have been so backward in the work; they led the way, but it was in our Borders; they managed the Field, but it was our loss that got the victory; they called for the Reckoning, but we paid the shot: shall we blame them or despise them for this? Nay, let us blame ourselves, and our own sins which provoked God thus to debase us, and moved him to make use of them to begin, and go forward with his work, who were lightly esteemed of in the world, and accounted no better than a base and barbarous people before? this is not unusual with the Lord, to employ the weak things of the world, 
1 Cor. 1.27.  to confound the things that are mighty; to cast down the proud, and exalt the humble.  
We are a proud and haughty Nation, and therefore, God hath set them above us whom we despised, and given them the honour, and made us bear the burden; yea, even caused us to sustain them in the work, and to pay them the charges they were at in bringing it forward: yea, now. God hath made them the head and we the tail, they have the honour of this great work, and we must now follow them, if we, as they have done, attain to peace.  
Nay, and if we murmur at this, and grow proud, and scorn yet to be tractable or forward to go on with the work of Reformation, etc. we may justly fear that for our sins God will more humble us, and exalt them, and cause them still more to gain by our losses, until they be as wealthy and famous as we have been, and we as despised as they were.  
It is not the way to gain peace, to murmur at God's deal with us, or to despise those whom formerly we have stood need of; let us submit ourselves to God; we may see, by God's deal with us, that he as yet is displeased with us; we are not yet sufficiently humbled for other sins, more especially for this backwardness to Reformation, for we, some of us account it as a good and holy act to stand as men yet having their Religion to choose; we are yet lukewarm and careless, and therefore may justly fear God hath yet a scourge in store to drive us forward against our wills.  
Let us therefore be more zealous in this good work than we have been, let nothing grieve us so much as our backwardness in it; as yet, there is no cause to fear their disloyalty, whom many (I hope needlessly) suspect: in some things they have shown themselves more careful of our Nation's honour, than many of its own Inhabitants: and until we see their general actions contradict their former vows, let us not fear to account of them, and call them Brethren. If they prove otherwise then we at first took them for, let us blame our own backwardness in not endeavouring to perfect that which by their assistance is brought into good forwardness.   

Errata.  
PAg. 13. line 6. for rejected, read respected. pag. 15. line 9 for the read that. pag. 23. line 17. for created, read createth. Pag. 24. line 32. for invincible, read invisible. Pag. 25. line 4. for free shot, read shot free. Pag. 40. line 15. for unholding, read upholding. Pag. 41. line 9 for hath, read have. Pag. 43. line 8. for hath read have. Pag. 43.27. for fearful read secret. Pag 51. line 3. for ever, read even. Pag. 52. line 35. for wound, read wounded. Pag. 53. line 25. for call, read care. Pag. 55. line 34. for would be read are. Pag. 55. line 35. with rich men, read rich men Pag. 58. line 13. for freely, read briefly. Pag. 58. line 36. for root, read rush. Pag. 35. line 4 for we that, read that we. Pag. 84. line 9 for is unknown, read is not unknown. Pag. 104. line 13. for seem, read see me. Pag. 105. line 25. for safety, read safely  
In the Margin,  
Page 45. for Tropeis' aposniasma, read Tropes aposciasma Pag. 53. for torrent, read terrent. Pag. 53. for notesque read noctesque. Pag. 55. for budizousi, read buthizousi. Pag. 56. for deficile, read difficile. Pag. ibid. for miserente, read mise●ante Pag. 59 for ecphugousin, read ecphugosin. Pag. 63. for accumelamus, read accumulemus. Pag. 80. for oporteat, read oporter. Pag. 83. f●r excitat, read excitet. Pag. 91. for paroimois, read paroicois. ibid. fo● paroimia, read paroicia. Pag. 95. for persequeretur, read persequerentur.   

The Heads of the several Chapters of this Book.  

COncerning the occasion of writing this Book; Fol. 13  
CHAP. I. That God hath variety of Judgements to punish sinful and rebellious people withal; Fol. 20  
CHAP. II. Showing why, and when the Lord uses variety of Judgements; Fol. 27  
CHAP. III. Seeing the Lord hath many sorts of Judgements, men ought to examine their Estates how they stand before God, whether they may expect peace or dangers. A discovery of many sins in these parts found out by a slender examination; Fol. 43  
CHAP. FOUR We cannot expect any Peace or Tranquillity, or to be free from God's Judgements, or plagues, as long as we continue in our sins. Objections answered, many secret plagues discovered; Fol. 43  
CHAP. V We may not only fear that God hath Judgements in store for us, but that wrath, in some sort, shall shortly be poured down upon us; Fol. 57  
CHAP. VI The folly of those who think to escape God's judgements by departing (for the present) to any other place; or that think they shall not at all suffer, because they have escaped some dangers; Fol. 63  
CHAP. VII. A particular warning to those places who as yet have not felt the punishment of War; or, because of their supposed strength, fear it not, seeing God may, and can punish them, either by it, or by other plagues; Fol. 69  
CHAP. VIII. Because God hath variety of Judgements, it behoves all men to prepare at all times to suffer. Fol. 77  
CHAP. IX. How to prepare against particular afflictions, as War, Pestilence, etc. and to undergo them patiently. Fol. 82  
CHAP. X. The Conclusion of the Book, with a short Exhortation to all sorts of men. Fol. 98  
An Addition to the Faithful Scout. Fol. 107   
FINIS.