A SEASONABLE SERMON FOR THESE TROVBLESOME TIMES Preached to the Right Worshipfull COMPANIE of the HABERDASHERS NOVEMB 23. 1641. In the Parish-Church of St. Mary Stainings in LONDON BY SAMVEL FAVVCET Pastor there Stirring up every one to lay to heart the Publique troubles and to doe what is in his power to remedy them ESA. 61. 1. For Zions sake will I not hold my peace LONDON Printed by R. Cotes for Joh. Sweeting and are to be sold at his shop at the signe of the Angell in Popes-head-Alley neere Lumbardstreet 1641. TO THE RIGHT WORSHIPFVLL THE MASTER WARDENS ALDERMEN ASSISTANTS And the rest of the Society of the HABERDASHERS THis Sermon Worthy Sirs is Dedicated to you because Preached by your appoyntment and now published through the importunity of many of you who heard it It was neither ability in the Author nor choysenesse in the Work that caused this Sermon to take so well among so many of you but the sutablenesse of the Subject to the present times and it may be the familiar plainenesse of the Sermon did worke much with some Ferrum potest quod Aurum non potest Iron may doe that which Gold cannot doe A blunt Sermon may by Gods blessing worke more upon the hearts of the hearers than that which is more acute and in it selfe more excellent as for other reasons so from the nature of the thing because most sutable to the most of hearers that which the understanding doth not reach cannot take the affections The Authour studyed not to please but to profit he prepared and delivered this plaine Sermon with a heart bleeding for the present troubles of our Israel and breathing after the publique peace and common good as the spirit of the whole Sermon shewes and he doth confesse that no importunity should have prevailed with him to have given it this unthought of second birth had he not beene withall prest unto it by his owne perswasion that that which was accepted being heard may being published doe good to many who heard it not Some little is added in a place or two which was prepared but through want of time was omitted in the delivery What ever it is Worthy Sirs it is yours if you please to owne it and so is the Authour of it yours who desires to be reckoned among those who respect and honour you and pray for you and acknowledgeth himselfe your debtor for many favours and rests Your Worships ever in the Lord SAMVEL FAVVCET A SEASONABLE SERMON FOR THESE TROVBLESOME TIMES PSALME 25. 22. Deliver or redeeme Israel O God out of all his troubles THE Ministers of God though they may not be time-servers yet they may and ought to be time-observers speaking their words in due season to that purpose Right Worshipfull and well-beloved Fathers and Brethren ye being by Gods gracious providence here met and presenting your selves at this time as members of a publique Societie and that Society one chiefe branch of this great Citie and this Citie a principall part of the common bodie of this whole Land I looking upon you in this your publique relation shall endeavour at this time to quicken in you publique affections and raise up in you publique spirits to seeke the common good and lay to heart the common cause and I know there is none of you such a stranger in Israel but considering the present state of things and face of the times will acknowledge this subject seasonable and this Text full and pertinent for my purpose Deliver Israel O God out of all his troubles In which words I shall consider 1. The partie whose good and welfare is laid to heart Israel 2. The meanes used to procure Israels good and welfare viz. prayer deliver Israel O God 3. The mercy craved in behalfe of Israel delirance from troubles from many troubles Deliver or redeeme Israel O God out of all his troubles I begin with the first of these the party whose good and welfare is laid to heart Israel Israel signifieth a prevailer with God a name first given to Jacob and from him to that whole Nation that sprang of him sometimes the name doth relate to the Church of Israel sometimes to the civill state of Israel Sometimes to both and so here in this place this Text is for substance the same with that prayer of David Psalme 51. 18. Doe good in thy good pleasure unto Sion build thou the wals of Jerusalem make up Lord those sad breaches that are made both in Church and Common-wealth So here in the Text Lord finde a way to ease thy people of their many pressures to quiet the many and publique troubles that are amongst us Deliver Israel O God out of all his troubles The Prophet David having throughout the whole Psalme put up many great petitions for himselfe and his owne particular and personall concernements now he endeth and closeth the Psalme with this zealous petition for the common cause as if he had said Lord how ever it fares with mee doe well to thy Church and people how ever my cause speeds let the common cause prosper though I should have all granted that I have asked for my selfe yet that would not satisfie me without it may be well with Israel the publique troubles trouble me most therefore deliver not onely David but also Israel O God out of all his troubles Now this disposition and affection which appeares here in this holy man to the common good is the same which is and ought to be in all true Israelites in all the people of God and that shall be my first Observation from these words which I propound thus Doctr. 1 Observ. It is the duty of every one to stand well affected to the common good of the Church and state wherein he lives First I say it is the dutie of every one be he high or low rich or poore of what ranke and condition soever Magistrate Minister private person every one that hath any relation to Israel Secondly it is his duty to stand well affected to the common good that is first in his mind highly to esteem it above all his owne private concernements secondly in his will and affections to desire it earnestly to rejoyce in it heartily to mourne for the want of it deepely thirdly in his actions to endeavour it zealously to studie it speak for it plead for it to labor every way possible to promote it This is to stand wel affected Thirdly To the Common good both of Church and State Israel in my Text includes both they are both one and the same Israel so neere allied that the same men are the subject of both though under a diverse notion the Church and Civill state of Israel doe reciprocally imbrace one another like twins the State defends and upholds the Church and Religion and the Church blesseth and upholds the State as the Widow maintained the Prophet and the Prophet the Widow if it goe ill with the one the other cannot thrive
with Princes suggesting that it is a disturber of the common peace a troubler of states It was so in Saint Paules time he was indeed a man of peace and prayeth in all his Epistles for all the Churches Peace be unto you and wisheth that they were even cut off that trouble them and cause divisions and rents among them and for the Civill state he every where presseth obedience to Kings and all in Authority yet he is traduced as a state-troubler and a raiser of sedition among the people So Christ himselfe is accused to be an enemie to Caesar as if his Kingdome and Caesars could not stand together So Jeremie a man of that publique spirit that he melted himselfe into teares for the common cause yet he is accused to be a conspirator against the State It was so with David though he had ventured his life for the common safety in that combate with Goliah yet Sauls flatterers present him to Saul as a man disaffected to the weale publique It was so with Elias a man who was indeed the chariots of Israel and the horsemen thereof yet he is charged to his face by Ahab to be the troubler of Israel It seemes it is the genius of Religion to be thus scandalized in all ages but the truth is Religious men are the best Common-wealthsmen as this Doctrine hath proved and best friends to the Church and state wherein they live the very supporters and holders up of Kingdomes they who are not onely peaceable in the Land but peace-makers and peace-procurers from the God of Peace and yet as leud people beget bastards and then lay them at other mens doores so the incendiaries of the world who like the Sea cannot be quiet but are enemies unto peace raise commotions and combustions in states and then lay the fault on them who least deserve it It was so in Hamans time he was the great kindle-coale himselfe and yet see how he accused the poore people of the Jewes who lived quietly There are a rebellious people amongst us saith he who will not obey the Kings Lawes and it is not for the Kings profit to suffer them No doubt it did exceedingly grieve Mordecai and the rest of the Jewes to lie under such an aspersion but God found a time and meanes to cleare their innocencie and to discover the grand troubler and peace-breaker as the story showes And so God will in his good time finde out all Church and statetroublers who stand in the gappe indeed but in a bad sense to keepe it from closing and to make the breach wider It was said of some of the Counsellers of Aurelian that by them the good and honest Emperour who might know nothing but what they pleased to informe him was even bought and sold So many good Princes well inclined by their owne naturall dispositions are often infinitely abused by false suggestions and many times learne at last by sad experience who be their true friends and who their enemies in the meane time all that are true-hearted Israelites must commit their cause to God and labour not by words onely but by deeds to convince the slanders of their adversaries That it is possible for some men to carry foule hearts under painted habits and pretend Religion and intend rebellion none will deny but Religion hath no principles of sedition or rebellion in it but all that are taught of God are alwayes friends to the publique good that which runnes most in their mindes is the welfare of Israel Vse 2 In the second place this Doctrine may reprove diverse sorts of men First Those base and unworthy spirits who as if they were borne onely for themselves live onely to themselves make onely themselves the center of all their aimes and actions have no publique thoughts publique endeavours seeke not at all the publique welfare but the feathering of their owne private nests is their utmost end some there are who minde not the publique cause at all they care not what dammage come to the weale publique so they may sucke to themselves thereby some private advantage nay some care not though whole Kingdomes be set on fire so they may warme themselves by the flames thereof Secondly those also are to be reproved who though they be not actors in the common hurt yet are abettors or at least not opposers How many men in place and authority have thereby opportunity to stop much evill and to doe much good for the common cause if they had hearts but they have no courage for the truth as the Prophet speakes men can appeare for themselves and appeare for their friends but not for God or for the publique cause O that men would beleeve that neutrality in this case is all one with opposition Curse ye Meroz curse the Inhabitants thereof because they come not forth to helpe silence is not alwayes consent but when we ought to speake it is when God sets a man in place and gives ability and offers him opportunity to show himselfe in a good cause then and there for a man to doe nothing is to doe evill and to make himselfe guilty of all the hurt that possibly might have been prevented if hee had done what was in his power to doe This may be applyed to every one whom God hath called to any publique imployment and given opportunity unto to doe any publique service if ye doe not for the Church for the Common-wealth what ye may doe ye betray it and what ever hurt the troublers of Israel doe whom ye have not to your power opposed will be set upon your score Thirdly This reproofe may yet be brought downe lower even to men of private condition wee heard that even such ought to have publique spirits and not minde onely their owne things but the publique cause But how many among us even in these stormie and tumultuous times when the whole ship of Church and State is in danger to be drowned how many of us like Jonah are asleepe still and minde nothing lay nothing to heart put to no hand to helpe the common cause Alas ye will say we stand low what can we doe I tell you every one of you may and ought to doe something for the common cause as the Master of the ship said to Jonah what meanest thou O sleeper arise call upon thy God that we perish not We are all busie and is this a time for thee to sleepe doe something to helpe if thou canst not sit at the sterne nor handle the ropes and tacklings nor mannage the Oares yet thou mayest pray at least call upon thy God that we perish not What a sad thing is it to consider that though the dangers of Church and State are at this time so great that the greatest wisedome in the Kingdome knowes not where to begin to set about the cure yet how few lay any thing to heart How few mourners are there in Jerusalem for all the abominations
that are committed in the middest thereof How few how cold how formall are our Prayers for a happy successe of those great affaires that are in hand How little doe we in these stirring times towards the carrying on of the great worke of Beformation We are ready to cal unto the great Assembly of State Lords Knights Gentlemen helpe us for the Lords sake helpe us now by your wisdome by your courage by your counsell helpe to settle our Peace to make up our breaches to prevent our dangers or we are undone And those Worthies and Heads of our Tribes on the other side are readie to cry backe againe to us doe you helpe too or we can doe nothing the worke is too heavy for us we find great rubbes in our way while we are labouring the publique good great Mountaines which we can neither remove nor leape over we are at a stand helpe by your strong cries and strivings in Prayer to God for us that he would open a way or we cannot helpe the present dangers are beyond the skill of the wisest Pilots unlesse God himselfe allay the windes and stormes which arise still more and more unlesse God helpe us to cast overhoord those Jonasses which are yet too hard for us all our rowing and tugging cannot bring the Ship to land all will miscarrie when we have toyled our selves to the utmost Beloved this is the voyce of those who sit at the Helme the voyce of our Parliament-worthies and yet how many of the people of this Land yea of this City are still asleepe and will not heare this voyce nor be affected with the present dangers nay how many amongst us are so farre from helping our Parliament-Worthies in their promoting the common good that they doe what they can to hinder them by slighting their persons depraving their actions mis-judging of their intentions dis-regarding what they propound what they order pulling backward all they can not affording them a good word for all their paines and care and cost and hazarding daily their very lives for the publique safetie yet how little all this is regarded by many and how ill requited I cannot speake without griefe and shame the Lord lay not this sin to our charge Those people are farre from promoting the publique good who doe what they can to dis-hearten and discourage those who are promoting it That for reproofe Vse 3 Let us now in the last place be exhorted and perswaded for Gods sake for our owne sake for the Churches sake for the Kingdomes sake for Posterities sake now at length to looke about us and see which way it is possible for any of us to contribute any helpe to the common cause and let us set about it considering that all our private concernements will be losse if the publique miscarrie O that great men in publique place and Noble men would shew Noble Spirits and with good Nehemiah improve all their greatnesse and interest at Court for the publique good O that all the representative bodie of the Kingdome would shew themselves more and more to be men of publique aimes we may pray for the publique cause they can speake for it plead for it act for it Oh that every one of them would consider what they are intrusted with Me thinkes not one of them should dare to betray that trust but rather hazard all in a faithfull discharge of it as Hester did If I perish I perish it is the cause of God of Religion of the whole Kingdome it is better to doe worthily and perish for a Kingdome than unworthily and perish with a Kingdome And you worthy Citizens especially who are in any publique place take to you publique spirits This Citie is truely said to be the looking-glasse for the whole Kingdome to dresse it selfe by the whole Kingdome hath from time to time beene beholding to you both for your helpe and for your example Ye being a great and verie considerable bodie may doe much much to discourage the common enemies much to encourage our Parliament-Worthies by your countenance and concurrence of your mindes and hearts with them by your assistance by your strength by your purses Yee have done much alreadie we blesse God for you and we blesse you in the name of the Lord and the Lord blesseth you and will blesse you be not wearie of well-doing Now Ireland calls for your helpe the fire is begunne there and who knows whether it may burne if it be not timely quenched those Romish Ignatians and antichristian brood have begunne that fire there who doubtlesse are blowing the coales at this time here amongst us also Well God hath brought all their mischievous designes upon their owne heads hitherto and I am confident so he will still but yet we must do our dutie everie one must bestirre himselfe and bring his bucket of water towards the quenching of this common flame especially sith no man is so meane and weake but he may contribute something towards this great worke If he cannot lend a pennie he may give a Subsidie of Praiers towards the taking off of Israels troubles and that is the second Generall observed in the Text We have considered the partie whose good and welfare is laid to heart Israel I come now to consider the meanes used to procure Israels good and welfare it is Prayer Deliver Israel O God Hence Doctr. 2 The second Observation ariseth thus Though every man cannot helpe forward the publique good every manner of way yet every man may and ought to doe it by Prayer A man must endeavour to helpe Israel out of troubles by the use of all the lawful meanes which God hath put into his hands every way he can but whether hee can helpe any other way or no yet hee must Pray this is an universall indispensable dutie charged upon all orders rankes and conditions of men 1. Kings and Magistrates must command and rule for the common good but they must Rule and Pray 2. Statesmen must consult and set their heads on work to study the common good but they must consult and Pray 3. Ministers must Preach and spend themselves in the common service but they must Preach and Pray 4. Souldiers must fight and offer themselves willingly for the defence of their Country but they must Fight and Pray 5. Rich men must Contribute and open their purses freely when the common cause calls for it but they must Contribute and Pray 6. Lastly He that can do none of these things neither Command nor Advise nor Preach nor Fight nor Contribute yet he must Pray none are exempted from paying this Subsidie of Prayers as there is no impossibility in the thing it may be done of all so there is a necessity it must bee done of all a double necessity 1. Necessitas praecepti all are commanded to pray Pray for the peace of Jerusalem 2. Necessitas medii there is no meane to be used that can bee successefull to helpe Israel out of
prevaile Vse 3 And now let me adde to this Exhortation these directions First Who ever intends to pray for Israel as David doth in this verse let him remember to pray for himselfe first as David doth in this Psalme not because a man should preferre his owne private good before the publique that is against the former Doctrine but because we can never doe Israel good by our prayers so long as wee our selves are out of Gods favour God will not heare us for others untill he hath heard us for our selves therefore David keeps this method not only in this Psalme but in the 51. Psalme hee first begges pardon for his owne sinnes and makes his owne peace with God and then in the close of the Psalme petitioneth for Sion and Jerusalem the publique cause The blind man in the Gospell saw this truth that God heares not sinners that is impenitent sinners they who hide their owne soares shall never prevaile to heale others God had respect first to Abel and then to his offering and the golden Scepter of favour is first held out to Hester her selfe before she is in case to present her petition for her people Beloved this is to be thought on our prayers will not prevaile with God for making up the publique breaches so long as the private differences between God and our owne Soules remaine uncomposed there is no hope that our prayers will prevaile to helpe forward the reformation of things amisse in Church Civill state so long as we mind not what is amisse in our own houses in our own hearts if our prayers have not hitherto prevailed for the healing of the publique wounds and quieting Israels troubles it is worth the considering whether we have been persons fit to deale in such a businesse I remember what is spoke of witches who as some say use good prayers away with them Si Magicie Deus non vult tales si piae non per tales if they be magicall prayers God will heare no such petitions if they be holy prayers yet God will heare no such petitioners every one can apply this to the purpose in hand Secondly Take this further direction who ever would pray aright for Israels deliverance from troubles must get a Heart affected with and bleeding for Israels troubles none are fit to pray for the publique cause but they who have publique spirits and can make the publique weale or woe their owne wee many times want words in this case because wee want affections commonly deepe inward impressions doe cause large outward expressions this hath made the Saints of God begge as earnestly for the common cause as they could have done for their owne lives Thirdly But if we find our selves to have large affections towards Israel and our hearts breathing heaven-ward in behalfe of Israel continually and yet we are straitned in our expressions when we are to present Israels case before God let us to helpe our selves herein study the Scriptures and therein 1. Take notice of all the promises of God made unto Israel unto his Church and people and turne them into prayers that they may be fulfilled 2. Take notice of all Gods threatnings against the enemies of his Church that Antichrist shall be destroyed that Babylon shall fall that God will bring the plots of wicked men upon their owne heads c. and turne them into Prayers that they may bee performed 3. Take notice of all Gods workes of providence what Gods dealings with his people have beene heretofore for good and this also will administer matter unto us of prayer that God would still be the same Our Fathers trusted in thee and thou didst deliver them Psal. 22. 4 5. 4. Especially and that comprehends all to helpe and guide us in praying for Israel let us study the Prayers of the Saints of God which stand upon record in the Scriptures and observe how they have powred out their Soules before God in behalfe of Israel upon all occasions We may take out Coppies by them wee may make use of their words if they answer our occasions how ever it will helpe us exceeding much to observe and make use of their arguments whereby they have strove with God in the behalfe of Israel according as the present case required They use Arguments drawne First From something in God 1. Sometimes they urge Gods Promises Lord thou hast said that if evill befall thy people and they humble themselves and pray and seek thy face thou wilt heare and helpe Lord now performe thy promise So prayes Jehosophat 2 Chron. 20. 8 9 10. 2. Sometimes they urge Gods power So prayeth Hezekiah 2 King 19. 15 16. O Lord our God thou art a God able to deliver us 3. Sometimes they urge Gods mercy and truth So prayes Daniel Dan. 9. 4. O Lord the great God keeping Covenant and mercy to them that love him 4. Sometimes they urge Gods Glory and Honour So prayeth Jeremie O Lord though our iniquities testifie against us yet helpe us for thy name sake Jer. 14. 7. And so the Psalmist Arise O Lord maintaine thine owne cause Psal. 74. 22. 5. Sometimes they urge Gods Offices O God to whom vengeance belongeth shew thy selfe Psal. 94. 1. O thou Shepherd of Israel stirre up thy selfe and come and helpe us Psal. 80. 1. O thou hope of Israel the Saviour of it in time of trouble why shouldest thou be as a man astonished who knowes not whether to goe forward or backeward and as a mighty man that cannot save 6. Sometimes they urge Gods former deliverances Lord thou hast beene our helpe in all generations Psal. 90. 1. Our eares have heard our Fathers tell what thou hast done for thy people of old Lord thou art as able as ever as good as ever as mercifull as ever Secondly In their prayers for Israel the people of God fetch arguments from the consideration of the party prayed for Israel 1. Sometimes from their relation to God We are thy people thy heritage called by thy name leave us not Jer. 14. 9. 2. Sometimes from their weakenesse Amos 7. 5. O Lord God cease I beseech thee by whom shall Jacob arise for he is small 3. Sometimes from their dependance upon God We have no might against this great multitude neither know we what to doe but our eyes are towards thee 2 Chron. 20. 12. So the Psalmist Some trust in Chariots and some in Horses but our trust is in the name of the Lord our God Thirdly In their prayers for Israel the people of God urge God with arguments drawne from the consideration of Israels enemies their multitude their power malice pride and cruelty Arise O Lord let not men prevaile let not their mischievous imaginations prosper lest they insult How long shall the ungodly triumph and make such proud boasting Wherefore shall the wicked blaspheme thee daily saying Where is now their God Psal. 137. 7. Psal. 94. 8 4. If we