6.13 Returne returne O Shunamite an earnest invitation and perswasion which the Church of the Gentiles makes to the Jewish Synagogue to come off from her former worship and administrations to the Evangelicall Covenant that so both may be made one in that fullness and union this is promised Rom. 11.25 and not yet fulfilled therefore it is our dutie to pray for it And as we are to pray for Jerusalem the Church so likewise collaterally against all enemies of the Church for it is with the Church and her enemies as it is with a paire of ballances when one scale goeth up the other goeth down so that those prayers that are made for the Church directly reach collaterally against her enemies Quest But what is the thing we must wish or pray for in behalfe of the Church Ans Dauid calls it peace in the fore-quoted place which according to the Hebrew phrase comprehendeth in his lap all good things protection of the Church freedome of those who are in dangers preservation of those who are out of it That God would restore those that are over-runne refine and purge them which remaine That God would enlarge the borders of Christs Kingdome and adde dayly to the Church such as shall be saved But more properly if we consider the peace we are to pray is threefold 1. Peace with God to cause his Churches to walke in the puritie and power of his ordinances to maintaine true religion in doctrine and worship which being left all other things must needs decay Tamper with that and all other blessings will be gon they will betake themselves to their wings and fly away Except we keepe our peace with God all other peace will fall asunder 2. We pray also that we may be at peace amongst our selves enjoying civill peace free from dissention divisions and distraction that all thinke the same thing goe the same way and all unanimously minde the glory of God 3ly We understand also peace forraine from all opposition from without that there may be no hostilitie no invasion of forrain enemies upon the Churches of God and our Church specially One thing more by way of Caution and that is if we dreame of temporall peace only and the blessings upō that it is not worth the while to pray for the peace to the Churches of God It may better prosper in warre and misery The primitive Church as long as it was persecuted by the Dragon was clothed with the sunne crowned with a Crown of twelve Stars having the moone under her feet shee contemneth worldly things But that woman Chap. 17. is all cloathed in scarlet and gold outwardly rich poore and beggarly within we must therefore pray for a sanctified peace and that we may make good use of it I had almost forgotten that which David remembreth in his 51 Psalm 18. That God would build the walls of Jerusalem walls are fences against enemies the Churches walls are discipline and order this is that hedge keepes out the wild beast out of the Lords vineyard late experience hath made it good I will say nothing but as that Roman Emperour si disciplinam amittimus nomen Romanum amittimus and as it is in an Army and Commonwealth so we dayly find it in the Church Motives to pray for the Church 1. In Generall There cannot be a better imployment for Christians then prayer and we cannot ayme at a better blessing then a sanctified peace and settlement both of Church and State There is not a neerer relation we have to any for whom we should wish all good then the Church The neerest relation that a Christian hath to any for whom he should wish good is the Church the greatest blessing is a good peace and settlement The most effectuall meanes to attaine this is fervent prayer 2. He that loves the Church will pray for her it is a most certain signe we doe not love the Church nor Gods glory if we will not so much as pray for her even then when others seeke her ruine 3. Our prayers for the Church give us a share in all the Churches prayers no prayers no share 4. All our prosperity depends on the prosperity of the Church all the good that God doth is for the Churches sake Out of Sion God blesseth and true prosperity belongeth onely to such as love the Church The Church I have shewed is 1. Gods house the spouse of Christ and can there be a neerer and dearer relation to a Christian then this to tender the house of God and spouse of Christ 2. The Church if we be true Christians is the Mother of us all all saints Sons and Daughters Gal. 4 26. have the Church for their Mother whosoever denies her denies also God to be his or her Father In her we are born in her we are new born He is an unnaturall Son and she an unnaturall Daughter who will not pray hard for her Mother in danger who will not open their mouth to keep harme from their Mother 5ly Such is the efficacy of fervent prayer that it stayes the hand of the Almighty and with greatest reverence be it spoken to the divine Majesty in a manner binds the same Prayers rule God Let me alone saith God to Moses Exod. 32.10 The prayers of the faithfull stay his punishments not by the prevayling of humane force above divine but by condescending of divine grace to the desires of the Godly By prayer we obtain all things of God whatsoever Gods divine power is able to bring to passe a Godly Christain may obtain by his fervent prayer 6ly We must of necessity pray if we will obtain Look for no blessing of God without prayer Psal 50.11 Thou shalt call on me 7ly In praying for the Church you pray for your selves if you be a lively member of the same By these motives you may easily find of what temper and mould you are off that shall read this all pretend to Christianity and to be members of Christ now try the truth of this by your affection to the Church The Church is Christs body He is the head you and others if believers are members If so then you feel are sensible of the breaches made in this body can a rupture can a breach be made in a body and a true lively member of the same not be sensible It is a dead member that hath lost feeling or at least benummed and stupified for the present whatsoever you have done hitherto yet now remember your duty to pray for the welfare of your Mother the Church observe the sad estate of the same what the eye sees the heart will mind If we do not minde the Church we will never carefully make our expressions to God for her Take heed of the World which like Ivy will clasp about your heart and hinder it from thriving in Christianity Be not like that Canniball of Christians even the best Protestants bloudy Alva who when Henry demanded of him whether he
TEARS SHED In the behalf of his dear Mother the CHURCH of ENGLAND And her sad Distractions gathered and brought into this small Paper vessell for the Vse of the vulgar and Common people not to play with Religion By her adopted Son DANIEL GETSIUS Minister of the word at Stoke-Gabriell in Devon Ephes 4.14 That we henceforth be no more Children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftinesse whereby they ly in wait to deceive OXFORD Printed by A. L. Printer to the University for Tho. Robinson Anno 1658. TO THE Venerable FRANCIS ROUS Esq one of the Honourable Councill of State Provost of Eaton Colledge Also to the Worshipfull ARTHUR UPTON of LUPTON Esq And the Worshipfull JOHN HALE of BOWRINGSLEIGH Esq Justices of the peace in the County of Devon DAyly experience proves that of Seneca too true None is so happy in giving but that sometimes hee is deceived For the greatest part of men are thus affected saith the Comick humble they are and promise much whilst they are suitors for favours but assoon as they have obtained them of all men they are the worst and most deceitfull men even make hast to forget good turn's as God himself complaines by the Psalmist of his Israel a vice of vices Ingratum si dixeris Omnia dixeris Non digni dandis quia ingrati datis unworthy of any favour because unthankfull for the least Invitat ad magna qui gratanter accipit modica spem de futuris recipit qui transacta beneficia recognoscit Many are the favours I have received of your hands Honourable Worshipfull of which I may truly say as Seneca of Furmius to Augustus Lib. 22. de benif c. 25. Hanc unam Caesar habeo injuriam tuam effecisti ut viverem morerer ingratus I well hoped before this time to have freed my self in some sort by a small testimony of my thankfull heart but the multitude of impediments and second thoughts made mee to lay it aside for a while And now at length I humbly present this as a meā innocent monument of my gratitude In magnis voluisse sat est It may proclaim and publish my obligation to you And assure your selves that besides these few lines to the common and vulgar people I shall alwayes contend and strive by my dayly prayers to my good God for you to bee privately thankfull I humbly take my leave and unfainedly remain To you Honourable and Worshipfull in all humility devoted DANIEL GETSIUS To the Christian and Charitable Reader MAny have excellently written of the emendation of time I wish we had such effectuall motives and perswasions to amend ours For in this Crisis of distempered humours such is the condition of most hearers that men of God lovers of God and their neighbours can hardly bespeake the enemies of the Church and consequently State seeing that when the Churches quiet is disturbed the Commonwealth will not long be settled but he shall procure many enemies to himselfe Every one is jealous that somewhat is meant against his Diana or Helena For my part though I am no Native borne yet with a great summe obtained I freedome as he in the Acts. 22.28 Not to interpose my selfe betweene the affaires of the times leaving them to them to whom they belong as a Stranger I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non praescribo sed subscribo yet ad publicum incendium omnes concurrant Therefore I thought it my duty as a son of the Church to endeavour to lessen if I cannot quench the fire Some it may be see smoak in favilla est the fire is covered But I must tell them it is wild-fire The sudden and violent operation former times have discovered in both Germany's High and Lowe Concerning the materialls in this paper I say as I. Lipsius of his Politick Cento nihil meum omne meum regard the end that is all Farewell and pray with me for vnity which is the preserver of Church and State if it be in the truth The Contents 1. GOd wrought all for himself man and to have a Church 2. The Nature and Members of the Church 3. What it is that maketh the Church with her markes 4. The prerogatives of the Church 5. The good things which are afforded to a Nation and place where God gathers a Church 6. Sins exposing a Church and Nation to Gods wrath 7. Signes generall and particular of Gods anger with a Nation and the Church in the same 8. The means to recall God from departing and to keep him with us 9. Of false Prophets or Teachers 10. A brief historicall relation of the reterated troubles in both Germany's by Anabaptists and other Sectaries 11. A short ejaculation to God for the Church Tears shed in behalfe of his Dear Mother the Church of England c. CAP. I. ALmighty and all-sufficient God willing to manifest his glory abroad or without himselfe was pleased to doe it by divers meanes the first is the Creation of all things out of nothing but man especially to his Image that is holy wise and righteous yet mutable by his voluntary fall to mafest his Makers glory The Glory of God is twofold First inward and essentiall which is his Majesty known only to himself Exod. 33.18 Isa 42.8 this Moses out of infirmity desired to see And God will give to no other This glory Christ had with the Father before the world was that is Ioh. 17.5 divine Majesty from all eternity which towards the world was for a time clouded by the vail of his flesh Phil. 2.7 in the forme of a servant Secondly Gods outward or external glory is the index or discoverer of the former shining outwardly in his works which have certain marks and footsteps of the Divine glory imprinted in them Gods inward glory dependeth absolutely from his nature Act. 7.2 by which God cannot but be the God of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But his outward glory depends from his most free will and pleasure working all things after the Counsell of his own Will Eph. 1.11 By outward meanes illustrating his inward glory diversly and sundry wayes the Creation one way the fall of man another way In respect of this as the wisdome of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manyfold Eph. 3.10 or having curious variety in it so may this outward manifestation of Gods glory not unfitly be said to be manifold and full of variety 1. The first way then or mean is creation first in execution and therefore without doubt first also in the Creators intention whereby this infinite wisdome goodnes and power is set forth 2. The next place we assigne to the Creation of man to evidence his goodnes in a more speciall way as having in a manner made all for him making him to have dominion over the works of his hands Psal 8 6. putting all things under
4.5 6 7 8. I have taught you statutes and judgements even as the Lord my God commanded me that you should do them in the Land where you go to possesse it Keep therefore and do them for this is your wisdome and your understanding in the sight of the nations which shall hear all these statutes and say surely this great nation is a wise and understanding people for what nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for And what nation is there so great that hath statutes judgements so righteous as all this law which I set before you this day By these and the like Moses evidenceth that hee is not able to expresse the greatnesse of the blessing of the word which God doth grant to some nations it is a privy blessing which the Psalmist in a singular manner sets forth Psalm 147.19 20. Having mentioned many temporall blessings God had afforded to the Jews whereof some were 1. Common to them with other nations Vers 16.17 18. Snow hore-frost and Ice all for the fruitfullnesse of the earth in common to all good and bad within the pale of the Church and without 2. Peculiar to the Jews onely and the same 1. Temporall the building of their City ruined before by the Chaldaeans and the bringing them back out of the Babylonian Captivity Others were 2. Spirituall Vers 19 20. The giving to them his word wherein he reveals his will to his Church a favour not afforded to any nation besides The Jewes had three Crowns which made them renowned and famous The Crown of the Law King and Priest of all three the Crown of the Law was most glorious because by her Princes reign Prov. 8.15 16. David therefore meditat's therein night and day Psal 1.2 and makes the same his Councellour in the morning when he rose and at night when he went to bed Psal 119. I will adde one excellencie more assorded to this Nation before all others in the World 1. This Nation was one of the first received the Gospel 2. This Nation did yeeld to the first Christian Emperour Constantine the Great born at York who gave peace and honour to the Church 3. The third and greatest Light that did shine forth in darkest Popery to all the World was Wickliffe 4. The first royall Martyr was Oswald who united the two Crowns of England and Scotland after hee had much enlarged the bounds of Christs Kingdome with his own in the end exchanged his Princely Diadem for a Crown of Matyrdome and so signed the Christian faith with his royal bloud 5. It was the first Kingdome that shook Antichrist fully out of the Saddle Now besides these blessings afforded the Church Empires Kingdomes States and Commonwealths prosper and flourish with the Church God hath a speciall care of such Lands where his Church and true religion find entertainment The Kingdome of Israel flourished even to the admiration of others as long as true Religion flourished in the Church But assoon as they fell off from God and gloried onely in the Temple the place was turned into an heap of stones the people were dispersed without a King or Prophet or any shew of a people of God Asia was once famous through the World by reasō of the Churches in the same the fame of their faith sounded far and neer Their place now is become a Receptacle for Mahomet a Synagogue for Satan and a Temple for Turkish Idolatry That Nation then Empire Kingdome State flourisheth where the Church flourishes in maintayning the truth of the word CHAP. VI. Sins exposing a Church and Nation to the wrath of God 1. FIrst Barrennesse 2. Cruell Usage of his Saints and Messengers 3. Light esteem of the word of God These strip a Nation of those blessings wherewith God hath graced them and expose it to scorn and contempt 1. Barrennesse whether carnall or spiritual hath alwayes been accounted a Curse Johns Mother insinuateth the one Luke 1.25 The Lord hath looked on mee to take away my reproach amongst men and vvhen God gives salvation he is said to take avvay barrenesse Sing O barren thou that didst not bear Isa 54.1 But vvhat are our fruits the Catalogue of them vve have Gal. 5.19 20 21. vvorks of the flesh specially these variance hatred emulation vvrath strife sedition heresy envyings murther drunkenesse and revellings better to be barren then bring forth such fruits These vvere the fruits of Sion and Jerusalem the Jevvish Nation and Church in our saviours dayes therefore in his love to the people of Israel zeal of their salvation knowledge of their finall destruction at hand in grief and pity he burst out into tears Oh that thou hadst known in this thy day a passionate speech abrupt or broken off he could not speak out the rest for vveeping by reason of those things that were to come upon them Abundance of affectionate thoughts as it vvere thronging the heart like some violent presse of people at a door hinder each others passage he blames and vvithall pittyeth them O if thou hadst known at least in this thy day that is thy visitation this time wherein God calleth thee to repentance and offereth peace to thee understand hovv happy hadst thou been thou had'st escaped the determined destruction Our saviour shevveth the end of such barrenesse plainly John 15.1 In the parable of the Vine which speaketh of every one in the Church into vvhich they are implanted by Baptisme Wee 'l note these follovving degrees 1. They are barren bear no fruit this is the first step into Hell After vvhich 2. They are cut off from the Vine cut it dovvn saith Christ Luk. 13.7 Why cumbreth it the ground as if he should say they do vvith their bad example but marre others and make them unfruitfull 3. Being cut off from the Vine they are cast out of the Vineyard that is the Church they are not suffered to suck in Vaine the breasts of her Consolation nor partake of her prayers The Lord is moved to reject them his labour not being answered he vvill pull down the fence break dovvn the vvall leave his ovvn Vineyard to vvast ovvn it who will Isa 5.6 What more fearfull then for a man to be left by God to become a Lodge for Divels lusts and vvasting sins till at last by death he is cut off The Lord brings on them this judgement in manner follovving 1. By death cut him down bring the axe the pruning knife hath done no good hew him down by death from the Ministry under which he hath been so long fruitlesse 2. Taking away the meanes of fruitfullnesse the Clouds shall not rain upon it Isa 5.6 The means of salvation his word and Ministry shall be taken away 3. Blowing on the gifts they have already they shall doe them no good the unprofitable servant had his Talent taken away This curse is so eminent upon many
as beetles and very blocks in religion Eyes they have and see not the things belonging to their peace as bats and owls see best in the night so their best understanding is of wordly matters As a mole is nimble and quick within the ground but above ground can make little shift so talke or deale with these men of worldly matters and they are cunning but speak of religion and you pose them as with a strang language VVhat is the reason of all this but because the word is not regarded Again have we not others who goe another way to overthrow the word The word they confess is profitable and necessary to gather a Church but not to continue it To begin Faith but when it is begun and begotten in us we need not hear still we have faith already by the word of God we shall not therefore need to frequent the preaching of it still we have that wrought in us which the word is appointed to worke May not we apply to these that in the Comick faciunt nae intelligendo ut nihil intelligant In shewing themselves to have faith thus have they any Is not this under a colour of having faith to scorne and deride the preaching of faith the word begetteth us 1 Pet. 2.2 and the same as food sustaineth us It is to the weake milke and stronge meate to riper yeares He never had faith by the word that seeketh not the strengthning of it by the word Have you faith then seeke to encrease and continue it which is done by the same meanes that it is bred and engendred This Peter teacheth in his first Epistle Chap. 1.23 where he calleth the word immortall seed to regenerate us and Chap 2.2 sincere milke to nourish us So that we have aswell our growing as our first birth by it and therefore stand alwayes in need of the preaching of it The end of preaching is 1. Not only to convert us but continue us 2ly Not only to raise us up but to uphold us 3ly Not only to beget us to faith but also to strengthen us in the faith 4ly Not only to give the first life to us but to renew us after our manifold slipps and often infirmities In this life we have not attained to perfection we always lack somwhat we stand still in need of renewing and repairing Phil. 3.12 The cause standing thus vvith us can vve any vvay imagine to escape that like condemnation Let the Apostle decide the matter Heb. 2.3 He makes you judges hovv shal we escape He doth not say if we contemne secretly or openly but if we neglect the careless neglect shall pull judgement on us neither doth he say so great a vvord but so great a salvation The Gospel is the power of God unto salvation Rom. 1.16 These vvhich contemne it contemne their ovvn salvation Behold the despisers saith Paul and Barnabas Acts 13.41 as your forefathers by despising the word brought heavy judgement and plagues upon themselves even so shall you besides this by this despising of the word you judge your selves unworthy of salvation ver 46. this your unbeleife and contempt of the Gospel speakes you unworthy of eternall life this your own fact judgeth you not worthy 5ly And lastly Divisions amongst our selves cause the Almighty to enter into a controversy with his people Hos 10.2 This is that which weaknes and lames us and layes us open to the insulting triumphs of our adversaries The warre of the Church is the peace of heretiks our discord is their musick our ruine their glory Oh what a sight is this brethren strive while the enemy stands still and laughs and triumphs If we desired the griefe of our mother the Church the languishing of the Gospel the Extirpation of religion the loss of posterity the advantage of our adversaries which way could these be better effected then by our own dissensions Only charity humility and a sincere mind will allay these broiles that being perswaded to correct reforme those things wherein we have manifestly transgressed CHAP. VII Signes generall and particular of Gods anger with a Church and Nation IN all Gods proceedings to judgement he is pleased to give warning he ever leaves a latitude between his sentence and the execution of the same this is a speciall mercy to give us warning He might come and never tell us out of mercy he tells us of it before he commeth God never comes to a blow without a word to an execution without a warning Had not those of the first World who perished in the flood a fair and mercifull warning one hundred and twenty years all the time Noah was building that vessell which should preserve the World in the generall destruction of it Gen. 6.3 Before that most grievous Captivity of Iuda and destruction of Jerusalem by the Babilonians the Lord gave manifest tokens of his displeasure and indignation in Ezek. 8.4 Chap. 9.3 Chap. 10.18 19. Chap. 11.23 Wee find the glory of God had forsaken the Temple and was come to the midst of the City where it stood to make one trial more to se whether the people would call him back by invocation and lively repentance All which divers motions of the glory of God what doe they else but evidence Gods displeasure and purpose to leave a people and that his vengeance is at hand when he begins to withdraw the most lively and sensible tokens of his presence from those places where he was wont to shew himselfe most familiarly Lastly what fearfull and prodigious signes of his wrath and indignation went before their finall utter destruction by the Romans recorded by Josephus a great man of their own Eye-witness and actor of that Tragedy A blazing star like a sword and a Comet for a whole year together A light in the night about the altar and the Temple as clear as day A Lamb brought forth in the Temple by an Oxe brought in to be sacrificed The East gate of the Inner Temple of brasse so heavy that Twenty men could hardly shut it opening of its ovvn accord Stange sights of iron charriots and armed troopes in the aire compassing the City about Yet their misery of miseryes did not overtake them untill upon the day of Pentecost in the night the Priests celebrating their holy rites they heard first some motion or noise then a voice saying let us depart hence after vvhich they had not a day of comfort nor a gratious looke from their God but a fatall unparalleld destruction by the svvord of the Romans under Vespatian and Titus Father and sonne vvithout the svvord and civill dissensions famine and pestilence vvithin All vvhich plainly shevves that vvhen God vvithdravves the lively tokens of his presence he is sore displeased and ruine is at hand But let us see the signes of his displeasure vvith us peruse the Chronicles of latter Centuries and if you meet not vvith many you are blind I shall cull out a fevv After religious King
these fruites Gal 5.22 Love Peace Joy c. Let us with double diligence endeavour to redeeme our former barrennes that so the Lord our God may continue with us 2ly A second means to keep God with us and his blessing is to acknowledge Gods superlative mercy in gathering and setling a Church here passing by the greatest part of the World leaving them Aliens from the covenant without any hope Eph. 2.12 We might have perished in ignorance blindnesse This hath been the practice of Gods Children 1. It was the blessing that Noah gave to his Son Iapheth for his dutifullness Gen. 9.27 God perswade Iapheth to dwell in the Tents of Shem that is to be united with the Churches of the Jews the posterity of Shem which was fullfilled when the Gentiles became joynt heirs and of the same body and joynt Partakers of Gods promise in Christ by the Gospel Eph. 3.6 The partition wall being broken down Chap. 2.24 They became fellow Citizens with the Saints and of the household of God and were no more strangers and forreigners Vers 19. 2ly Ioseph became a great man in Egypt might have made his Sons great also amongst infidels but his chief care was to adopt them into the true Church of God to be partakers of her blessings Gen. 43.13 3ly Moses Heb. 12.24 by faith when he was come to age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By interpretation of Stephen Act. 7.23 Full forty years refused to be called the son of Pharaohs Daughter and chose rather to suffer adversity with the people of God Whatsoever Moses did being a Child yet when he comes to discretion he refused to be called the Son of Pharaohs Daughter had rather live in the Communion of the faithfull then to be a Prince amongst unbelievers The expression is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he looked off from 1. The honours riches profits pleasures that were appertaining to a Crown from the pompe and honour of the World 2. Hee looked off from the afflictions and miseries of Gods people which he was to undergo with them 3. He looked to the recompence of reward future Hee looks off from the reproach of Christ which would be but for a season aswell as the riches and treasures to that which would be everlasting Therefore seeing it is such a great blessing to live in the society of the faithfull wee ought to be thankfull to God that he made us members of the Church Be not like to many who have lived died in the bosome of the Church yet have never tasted of the blessings graces of the Church like fishes in the Sea never tasting of the saltnesse of it This is the reason why many depart from the Church because they haue not tasted how sweet the Lord is in the same Seing that God gives more where he hath given much let us praise him all the wayes we can discover The manner of praysing God is six fold 1 st In mind when we bear in mind the favours of God Thus David Psal 77.11 I will remember the works of the Lord surely I will remember thy wonders of old It was cursed unthankfulnesse in Israel to make hast to forget his works Psal 106.13 What can hee remember that forgets the mercies of God 2ly When we erect monuments pillars and Trophies to continue the memory of Gods mercies This shall be writtē for the generatiōs to come Ps 102.18 Thus Jacob reared an altar Gen. 33.20 to be a dumbe Catechisme to posteritie or a gratefull memoriall of Gods favour in giving him power not only to prevaile with himself for a blessing but with his Brother Esau to divert destruction 3ly When we praise God upon instruments Psal 150. 4ly When we praise God with our hearts this enlivens all the rest if it come out of a pure heart Bless the Lord all that is within me Psal 103.1 All that is within me and all that is without me but especially all that is within me bless the Lord O my soule He loves little that can tell how much he loves 5ly When we praise God with our lips or tongues Psal 35.28 My tongue shall speake of thy righteousness and of thy praise all the day long 6ly VVhen our lives praise God 1 Pet. 2.12 Let our conversation be honest that they beholding your good workes may glorify God in the day of Visitation Noli gloriari quia lingua c. saith Augustine never say you praise God with your words when you dispraise him with your workes A third thing we must doe if we vvill stay the Lord and keepe him vvith us is to pray for the Church and to doe all vve can to keepe the same amongst us I have made it plaine That all vvhich God hath done vvas first for himself next for his Church Now vvill God continue that amongst us which we regard not Remember that in Haggai 1.4 Is it time for you to dwell in seeled houses whilest Gods house lieth in the dust a sharp pointed reproofe O yee filly wormes ungratefull wretches so lately and graciously delivered to delight your selves in your seeled houses your graunges pallaces and to be soe ungratefull to your God as not to let him have his owne house doe you not only seeke necessaries but also your pleasures before Gods honour Did God regard the materiall house so much No it was for their sakes who did meet in it to praise the Lord. I doe not-deny but it is a great blessing the Lord affords us in giving us materiall publike houses which we call Churches from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the Lords house which some corrupted in mind or yeelding themselves to be abused so far by Popish Antichristian Emissaries as to destroy those places of publick worship that men might be driven into corners to their no small advantage as the Apostle imtimateth 2 Tim. 3.6 by creeping into houses they worke closely in corners which openly they dare not adventer upon in our publike oratories Pray then with the Church we must with David Ps 122.6 Pray for the peace of Jerusalem that is the Church of God the whole Church and every part and portion of the same every branch and member through the world more specially those members that are eminent not in outward profession of religion and Christian name but those that are really such eminent in place worth and service singularly we are to pray for our own Church which we have relation to and the Principalls of it Cities also and Vniversities and Schooles Seminaries of the Church for those now in Parliament for the Common good and so the Churches also that God would strengthen and enable them against all opposition they are like to meet with for all that labour for the settlement of Christ meet with opposition from Satan his Instruments are tormented by them Neither are we to pray alone for Jerusalem mysticall but also for Jerusalem literall the conversion of the Jewes Cant.