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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bless_v	lord_n	praise_v	4,649	5	10.4003	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39599	The trovblers trovbled, or, Achan condemned and execvted. a sermon preached before sundry of the honourable House of Commons at Westminster, April 4, 1641. / By Samuel Fairecloth, pastor of the congregation of Ketton in Suffolke.	Faireclough, Samuel, 1594-1677.	1641 (1641)	Wing F109; ESTC R430	34,697	60

the whole Kingdome in so short a time in so few moneths is so deeply layed Compare the complexion of our Kingdome Judicatures Oratories c. at this present with the countenance they have carried for many by-gone yeares and you will say more have beene done for our peace and against Achans within five moneths last past then in fifty yeares before if all see it not it is because they are blind or consider not that it is in great bodies and publique businesses of State as in the motions of the Heavens which are most speedy in their course yet not sensibly perceived but by their effects when wee discerne those Starres that were aloft overnight are under feet in the morning though wee saw not their motion yet wee conclude the speed of their course even so when wee see blazing Comets and boystering clouds scattered our darke Starre elevated when wee see Hushais counsell entertained and Achitophells rejected when wee see a Warre as furiously persecuted and bent to as great hazard to our Kingdome as Absolons was against Israel by our Joshuahs and Hushais delayed now turned to a glorious peace a Triennall Parliament concluded Achitophell hanged wee cannot choose but say as David to Abigail Blessed be the Lord that sent you and blessed be you your counsell that hath thus ●oon● made our B●achim the place of our weeping become our Beracha and turned our teares into Songs yee have made this yeare the yeare of Jubilee unto us wherein so many exiled and banished from Gods house from their owne houses and places and Kingdomes as at the death of the high Priest have returned to their owne inheritance againe and with Ezra chap. 7. 27. Blessed be the Lord which hath put such a thing as this into the Kings heart give unto the Lord you mightie give unto Lord glory due unto his name for he hath loosed the collars of Princes and made the Judges vaines blesse yee the Lord yee house of Aaron for he is now your helpe and shield yea let all the Saints be joyfull with glory to our God and fing aloud upon their beds for God hath put into their hearts both power and readinesse to execute vengeance on Achans and correction among the people to binde their great ones in chaines and their Princes in fetters of Iron to execute speedily the judgment that is written this honour have all his Saints Praise yee the Lord Secondly as it affords matter of praise to God and you for the expedition already past so also further occasion of Prayer in respect of what is behinde if expedition in execution of Achans is the will of God then let us pray God to convey his will into your wills still and make you more willing to make speed to save us and hast to helpe us suffer us to pray God to remove all blockes and impediments out of your waies and from your owne hearts and spirits that what Achan soever shall by due examination be convinced to be a troubler and disturber of the lawes of God and the Kings as in Ezra 7. 26. Judgment may be executed upon him and that speedily whether it be unto death or banishment or confiscation of goods or imprisonment suffer me in the name of God and his poore Church to pray you that if God stir up the hearts of some to be forward there may none be found that may retard or delay the same serendo moras from selfe-love favour feare or carnall reason but that still Justice against these Achans may runne downe in the straightest way and the shortest course and not in the winding bankes of unnecessary delayes Consecrate your selves to day unto the Lord and if all Achans could be hanged up Coram isto sole let none remaine untill tomorrow how ever in exercising mercy and justice betimes in cutting off all the wicked from the City of God thinke not that our prayer of expedition ariseth from distrust or suspition of your wisdome and diligence for although he that beleeveth in God himselfe doth not make hast by way of diffidence yet doth he pray God make hast to helpe us oh Lord make speed to save us out of confidence and if the God of Heaven give us leave to incite him with our arguments and quicken him by our prayers I hope I shall without offence pray this honourable House that they would quicken themselves by the consideration of these incitements following tending to speedy execution Motive 1 First from the Lord whose will it is that you make speed he as soone as ever any Achan hath sinned in offending in the execrable thing sets out his judgments and wrath after him and the Kingdome also where he dwells if Joshua's execution overtake Achan before Gods then they spare and save themselves as in the cause of the Gibeonites is evident when Davids judgment overtakes him the Lord forbeares but if not he goeth on still Oh what danger is there then in one daies delay when if our speed in execution bee not sooner then Gods we come too la●e Thinke Right Honourable in your pursuing of these Achans that the Lord is pursuing you both with his threatned wrath if you execute not vengeance on them betimes and if you delay one day thinke God that comes on Eagles Wings and is a swift witnesse against Achans will come in the day you begin to be slacke and so surprize you before them oh therefore make no delay when hast onely saves I read in the 1 Samuel 25. when Abigail heard that David was offended and comming to destroy her Familie for Nabals fault that she hasted to take two hundred Cakes to prevent David verse 18. and commanded her servants verse 19. to make more hast then her selfe could But goe yee before mee and I will follow after and when shee saw David verse 21 she hasted and lighted off her Asse and anne to meete him and fell at his feete but what need all this hast even the hast that David made to revenge himselfe on Nabal and all his Familie he would not delay nor procrastinate till the dawning of the day God doe so to mee and more also if I leave ought of Nabal alive till the dawning of the day saith David Therefore not her Cakes not confession but hast saved her and her Familie as David tells her in terminis verse 30. As the Lord of hosts liveth except thou hadst hasted and met moe● I had not left any thing alive by the breaking of the day Ch 〈…〉 name the cause is ours our Achans Nabal● have provoked Davids God against us more then David against Nabal his poore servants come tell you evill will come upon us therefore you are ou●Abigails hast for as the Lord liveth except you hast wee may feare little will be left in a few daies and the rather because God is in view and therefore stay not while his wrath overtake us stay not while our Kingdome be destroyed Motive 2 Secondly if Gods

are said to be guilty of all the bloud of the Prophets that went before them by imitating their malice and exercising it against the Lord Iesus the head of Prophets that then was with them These many waies way a whole Nation be guilty of the offence of one occasionally yet neither of these waies were the infants of Achans Familie guilty of the sinne of Achan and therefore the Scripture tells us of another guilt which is a politicall guilt meerly passive and no waies active not of the sin at all not punishment eternall but temporall and externall which arises from the linkes and bonds of politicke and civill society whereby as members of the same body they are made partakers of the good and evill belonging to either of them in politicke things as in the title which Lawyers call Franke pledges wherein the Tenants are joyntly and severally bound to their Lord and one to another so that if one forfeit their estate all forfeit with them even so in politicall guilt it comes to passe as wee see in the death of Infants for their Parents Subjects for Kings sinne and transgressions I know some goe about to vindicate Gods justice by affirming that God found just matter in the most innocent to justifie his rodde Which though it be true yet under correction it suits not with the Scripture phrase for it saith That the Famine in Davids time was for Sauls bloudy house not their owne sinne and therefore it is by politicall guilt wherein yet the equity of Gods justice and dispensation may be cleared from this that as innocent persons by vertue of politicall tyes and bonds partake of many temporall rodds by occasion of wicked mens sinnes so do they also receive many temporall commodities from their services the very Children of Achan had formally received that life from him which now they lose by him Applic. 1 First take notice then how much evill the sparing or tolerating of one Achan may doe in a tent a Familie a Countrey or Kingdome nay in a world he may doe a whole world hurt as Rom. 5. By one man sinne entred into the world and death by sinne especially if he be in place of power and authority in Church or Common-wealth or both oh how much mischiefe may such a one doe accessarily by commanding counselling and inciting others to that he dares not doe himselfe and after by consenting defending and conniving either occasionally by not restraining by authority or vigilancie or by furthering by his example imitation or giving opportunitie Applic. 2 Secondly it serves to vindicate and cleere the justice of God in bringing publicke calamities and troubles by and through wicked mens actions upon people that may seeme to be actually innocent of these crimes oh before we complaine we suffer for others guilt let us examine whether wee be not one of these waies accessary or occasionally guilty of the crimes wee suffer for and I feare few will be found but will find some part of Achans sinne lie in their owne bosome either occasionally or accessarily by furthering or not restraining of them Applic. 3 Thirdly let none then hereafter secure themselves in personall innocency or rest in actuall purity from the sinnes of the times he that is as pure as Ioshua in person may be guilty with Achan by relation if God himselfe therefore should free thee from actuall guilt by his lot rest not untill by repentance and execution of justice thou hast freed thy selfe from occasionall and accessary guilt also otherwise he that cleeres thee from the act in thy selfe will correct with deadly blowes for conniving and consenting with others let me therefore say with the Apostle to Titus 1. Be not partakers of others mens sinnes Alas then how vainly doe many private persons blesse themselves in casting off the blame and danger of the sinnes of the times upon great men in places because they thinke it is not their duties to reforme these things but those that have power and authority in their hands to suppresse them which seeing they themselves want it belongs not to them to be grieved for them but oh deceive not your selves herein though God hath not given thee a hand to suppresse them yet he hath given thee a heart to hate them though God hath not given thee meanes or power to punish them yet hath he given thee a tongue to protest and pray against them and for sailing in these thou maist be accessarily and occasionally as guilty for thy part as they in neglecting their power and place in their part And how vainly doe many of our Magistrates with Pilate wash their hands from the sinnes of their divisions in Townes and Families by saying We have nothing to doe in these sinnes of the times we joyne not in the practice of drunkards swearers and incest c. when yet they accessarily and occasionally are guilty of all those which by their counsell power and authority they might have restrained the day will one day come when all their inferiours under them shall lay the burthen of their sinnes to their charge when such shall say as Caine not onely my sinnes are greater then I can beare but my neighbours sinnes my people and Servants sinnes are greater then I can and yet must beare them God charges them upon mee when they shall say as Ioshua to Achan thou Achan troublest us so these thou Idolater Papist swearer uncleane person troublest me for I have beene accessary to your sinnes and must now answer for them I knew once an Ale-house keeper taking notice of this truth went home to his house crying all the way he went Oh if I must answer for all the sinnes I have beene accessary unto how many thousand wicked and intemperate practises oathes lies vaine words have I seen and heard in my house by them that are now dead and dyed in the guilt of those sinnes which I occasioned what shall now become of mee And lest wee should thinke it were his folly or weakenes Augustine himselfe professes it was a thing very hideous to him to thinke of a Woman with whom in his yong time he had beene wanton which after he thought dyed in her impenitency and now saith he for ought I know shee is in Hell-fire for that sinne I drew her unto and also blasphemes God that I am not there with her Oh may not the same thoughts be like burning coales in many a mans bosome but I will spare you onely for time to come say to Achan wee have sinnes enough of our owne to suffer for wee will not beare your burthen you shall not sinne at our Soules cost and charges but if wee be innocent actually we will also indeavour our selves to be so occasionally and accessarily so that no Achans offence may bring trouble upon us And if you aske how this is to be done what remedy wee are to use in this case Ioshua and the Lord tells you in the latter clause of the