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
experience showes that the ruine of Civill States proves the ruine of Churches and decay of Religion and the ruine of Churches and decay of Religion proves the ruine of Civill states When Christ had removed the Candlestickes from Epbesus from Smyrna from Laodicea c. those famous Cities were quickely laid in tho dust Therefore the Doctrine saith That it is the duty of every one to stand well affected to the common good both of the Church and State wherein be lives Religion admits not of that distinction betweene a good man and a good Citizen it is impossible that he should be a good Common-wealthsman who is not a true friend unto the Church nor can he be a good Church man who is not a true friend to the Common-wealth as there is no trusting of that man to be true in his Religion who is not true in his Loyaltie so there is no trusting of that man to be true in his Loyaltie who is not true in his Religion These things being thus explicated I come now to the proofe of the point and here first it were easie to bring forth variety of examples of godly persons of all conditions whose pulses have continually beate towards the common good sometimes endeavouring it sometimes rejoycing in it sometimes bewailing the want of it sometimes praying for it sometimes preferring it before their owne private concernments yea before their owne lives I will instance in two or three examples instead of all Looke on Moses a publique person indeed and a man of a publique spirit The people of Israel having sinned against God and provoked his wrath against them the Lord saith to Moses Let me alone and I will utterly consume this people and thou shalt lose nothing by it for I will make of thee a great Nation but how likes Moses this preferment upon these tearmes sde the verse following how he takes on Lord I beseech thee what ever becomes of me spare the people and doe them good God forbid that my honor greatnes shold be raised out of the common ruine Such a publique spirit also was in Mordicai when he was raised to high honour all his care was to improve all his preferment to the common benefit it is said that he sought the publique good and welfare of his people So Hester engaged all she had and all she was for the common good Remembring that she was raised to honour for that purpose that she might doe publique service What should I speake of David how doth he lament and mourne for the overthrow of Israel even in that battle wherein Saul and Jonathan were slaine though the Crowne came thereby to his owne head the joy for his owne gaine and honour was drowned in his griefe for the publique losse The truth is it hath alwaies beene the disposition of all the godly never to desire to rejoyce but with the joy of Gods people nor to be glad but with Gods inheritance as the Psalmist speakes but still to stand affected one way or other as it goes well or ill with the common cause and such a publique spirit should possesse us all and that for these reasons First In respect of God the people of God must tender Gods honour above all things and desire that God may be glorified Now God is most glorified and honoured in the world when his Church and Religion fiourisheth but the decay of Gods people is the decay of Religion the decay of Gods Worship an occasion of triumph to the adversary and of reproaching and blaspheming saying Where is now their God and therefore holy men when they begge of God for the common cause pleade thus Lord doe it for thine owne sake for thy names sake for thy glory sake Secondly in respect of others for my Brethren and Companions sake saith the Psalmist we are all members of the same body and members sympathize one with another and all with the whole body they are rotten members that feele no paine when the bodie is out of temper we ought not to minde every one his owne things but every one the things of others he is the best man who is most usefull and instrumentall to the common good the very Heathen could say so non nobis ipsis solum nati sumus c. we are not borne onely for our selves and Virbonus est commune bonum a good man is a common good the whole Neighborhood and Communitie is the better for him yea the whole Kingdome the whole world the better any man is the more ready he is to promote the common good Thirdly in respect of our selves Pray for the peace of Jerusalem they shall prosper that love thee there is no true prospering but in the prosperity of Jerusalem in the publique weale the thriving of one member when the whole bodie pines as it is in nature monstrous so it cannot be in time lasting What folly and madnesse is it for a man at Sea to be decking and trimming up his owne private cabin and in the meane time take no care of saving the whole Ship which is in danger as the Lord said to Baruch Behold I am plucking up this whole Land and seekest thou great things to thy selfe seeke them not This is not a time to have our thoughts altogether taken up about our owne private and personall concernements when the publique cause lyeth a bleeding In this behalfe there is great reason we should have publique spirits and labour all we can the common good because every one of our private comforts or discomforts are involved in the publique weale or woe Hence is that charge Jer. 29. 7. Seeke the peace of the City wherein yee shall dwell that in the peace thereof ye may have peace and therefore Psalme 128. it is promised to a man that feareth the Lord as the very top and Crowne of all his comforts that he shall see Jerusalem in prosperity and peace upon Israel the blessings promised him before that his wife should be as a fruitfull Vine upon the walls of his house and his children like Olive Plants round about his table had beene but sad blessings without publique peace the publique flourishing of Church and State hath a great influence upon all our private affaires and so hath the publique woe and wracke By this time I hope ye are all satisfied That it is every mans duty to stand well affected to the common good both of the Church and Civill state wherein be lives and by all possible meanes within his reach to preferre it before his owne private concernements Now this Doctrine I shall apply by way 1. Of Conviction 2. Of Reproofe 3. Of Exhortation Vse 1 First this Doctrine convinceth of falsehood that malicious slander and reproach which hath beene cast upon Religion and Religious men by the devill and his instruments in all ages it hath beene the policy of the devill to labour to bring Religion into disgrace
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
troubles without seeking to God by Prayer and that for these three reasons 1. All Israels troubles come from God no commotions in States no combustions in Church or Common-wealth but God hath an all-ruling and all-ordering hand in them There is no evill in the City in the Kingdome which the Lord hath not done whether it come from enemies abroad Ashur is the rod of Gods anger orfrom bad governors at home God sometimes Gives a King in his wrath to be a scourge to a people or come it from the rebellions of people The Lord raised up evill against David out of his owne house The Lord stirred up adversaries against Solomon The Lord rent the Kingdome from Reboboam The Lord sent an evill spirit betweene Abimelech and the men of Shechem The Lord bringeth people low through oppression c. Men and devils may have their wicked heads and hands in nationall troubles but God hath a just hand in them all therefore by what meanes soever nationall stormes doe rise in a Kingdom we should looke above instrumentall causes and say with the Mariners in Jonah Thou Lord hast done as it pleased thee Secondly As God hath a hand in bringing upon Israel all his troubles So God onely can remove them and therefore it is necessary to pray with the Psalmist here Deliver Israel O God In vaine is Salvation hoped for from the hills and you know great men are called hils and mountaines In Jehovah our God is the Salvation of Israel saith the Prophet If there bee a Nationall storme raised it will not downe untill the Lord say unto it Peace and be still if there be Nationall rents and divisions in Church and State it is the Lord onely that can cure these wounds and make up these breaches If a watch bee taken asunder and every part unpinde it must be the skill and hand of the maker of it to set it together againe one Scripture saith that he that turneth the Rivers of waters turneth the hearts of Kings Another Text saith he that stilleth the rage of the Seas quieteth the fury of the people If the sword be unsheathed it is the Lord onely that can command it up there is a full place to this purpose in the Prophesies of Jeremiah O thou Sword of the Lord how long will it beere thou be quiet Put up thy selfe into thy scabbard rest and be still this is Vox populi the voyce of the people but in the next verse followeth Vox Dei the voyce of God How can it be quiet seeing the Lord hath given it a charge against Askelon and against the Sea shore there hath he appointed it Every judgement commeth from God with a commission and charge what to doe and how farre to goe untill wee can prevaile with God to call in his Commission there is no possibility of staying the judgement Vaine is the helpe of man Trust not in Princes there is no helpe in them nor in Parliaments there is no helpe in them neither all the consultations and endeavours of the greatest and wisest and holiest men in the world cannot remove one Nationall trouble from Israel unlesse the Lord put to his hand and that God will not doe unlesse wee be earnest with him in Prayer in that behalfe and that is the third Reason why wee should pray for the removall of Israels troubles Because as God onely can remove Nationall troubles So prayer onely can prevaile with God to doe it Prayer is that which will bring all Gods promises into performances God hath made many sweet promises but all his promises are made to our prayers Aske and yee shall have and saith the Lord I will for this be inquired of by the house of Israel to doe it for them Prayer is the key to unlocke all the Treasury of Heaven there is not a blesting there but prayer will fetch it downe God hath in a manner bound himselfe to Prayer hee who ruleth the world and hath the hearts of all men in his hands suffereth himselfe to be as it were over-ruled by Prayer Prayer can knocke downe enemies When Moses held up his hands Israel prevailed Prayer can undermine all the plots of mischievous men and blast all their designes It was Prayer that choaked Achitophell Lord turne the wisedome of Achitophell to foolishnesse saith David It was Prayer that advanced Haman to the gallowes Hester and Mordecai and the Jewes fasted and prayed and they prayed Haman to death and all his plots to shame and ruine Therefore if we would have our Israel freed from troubles we must seeke to God in behalfe of Israel Deliver Israel O God Vse 3 Now from this Doctrine we may be informed which is the right way to remedy our present troubles in Church and State it is to strive with God and be earnest with him to helpe and amend all use other meanes we must but without this all other meanes will be inavaileable nothing can helpe Israel so long as the children of Israel bee loud in their sinnes and silent in their prayers when Christ is asleepe in the ship it is not the tumbling and tossing of the ship nor the roaring of the winds Sea nor the noyse of the Mariners handling their tacklings that can awake him but only the prayers of the Disciples Lord Save us wee perish And hence we are also informed who are like to be the best helpers of Israel at a pinch the best friendes to Church and Common-wealth when they are in distresse namely such as have acquaintance with God and can prevaile in Heaven the praying generation are the wonder-workers of the world the true Chariots of Israel and horsemen thereof Vse 2 Therefore beloved suffer the words of Exhortation if ye desire to be instrumentall to the publique good pray pray pray your consultations will doe no good without prayer your Fortifications no good without prayer your ammunition no good without Prayer your contributions no good without you give prayers with them and send prayers after them Prayer must remedy all and hold up all and therefore it is needfull we should hold up Prayer The few Prayers that have been made in the Land have prevailed hitherto with God to spare us that we are yet a Nation O let us venture still in this ship which brings home such returnes let us give God no rest till he make our Ierusalem the praise of the earth let us beset the Throne of Grace with much earnestnesse and much importunity the season requires it and the present state of things calls for it delay will be dangerous ye know if fire be begun in a house a few buckets of water brought in time may quench it if time be delayed a thousand times so much water will doe no good If we will not now for the allaying of Israels troubles part with prayers hereafter we may offer to redeeme Israels safety with teares and blood and yet not
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
have hearts to pray for Israel we may by writing after these Copies learne the Art how to doe it in a manner acceptable to God and comfortable to our owne soules and advantagious to the common cause which we intercede for And thus I have done also with the second thing observed in the Text the meane used to procune Israels good and welfare viz. Prayer Deliver Israel O God I should now come to the third generall of the Text the mercy prayed for in behalfe of Israel Deliverance from troubles from many troubles and hence we may observe that Doctr. 3 3. Observ. The Israel of God Churches and States professing true Religion may be molested with troubles with many troubles This is no new thing as were easie to shew as also the reasons of it but time will not suffer I will here onely acquaint you with some of the troublers of Israel that ye may take heed that none of you be of that number and that ye may the better know how to direct your Prayers to God for Israels reliefe I passe over here the troublers of Israel from without and will onely touch upon such as may harbour within Israels bosome First Evill Magistrates are troublers of Israel the Scripture saith so My Father hath troubled Israel saith Jonathan 1 Sam. 14. 29. Thou art he that troubleth Israel saith Elias to Ahab 1 King 18. 18. If the pillars of Church and Common-weale bee out of frame the foundations out of course if the great wheeles which move all goe wrong if Authority discountenance Religion violate Lawes if injustice and oppression be in the seate of Judgement this must needs trouble Israel That must needs be a miserable State where wickednesse is got into high places and the waters are troubled and mudded at the Fountaine-head when there is no helpe to be got by appeale but the higher a man goes the worse it is as the Prophet Jeremy complaines that it was in his time hee could not finde a man in Place and Authority who executed judgement a hard case he found the inferiour ranke nought and hee saith I will get me to the great men and he findes them worst of all Jer. 5. 1. 4. 5. Therefore when ye pray for the reliefe of Israels troubles pray that God would make Kings nursing Fathers and Queenes nursing Mothers unto his Church pray that God would restore our Judges as at the first and our Counsellers as at the beginning pray that judgement may runne downe as waters and Righteousnesse as a mighty streame that Justice may bee executed for so long as Agags are spared Jonasses not throwne over boord Achans not brought forth and stoned Israel must looke for troubles Secondly As evill Magistrates so evill Ministers are troublers of Israel Church-men may be State-troublers I need not tell you that the world sees it how some men who say they are in holy Orders may have a great hand in putting all things out of Order I will not inlarge my selfe in this complaint it is in all your mouthes my part is as my Text guides me to put you in minde to turne this complaint into a Prayer that God would purge the Sonnes of Levi that from the Prophets of Jerusalem profanenesse may no longer goe forth over all the Land that they who should be studying to save Soules may not busie themselves about troubling States and Kingdomes Pray that God would send forth faithfull Labourers into his Harvest and provide a burning and shining Light for every Candlesticke of this Land if the Gospell of Peace were well Preached throughout the Kingdome it would be a singular meanes to settle and maintaine the Peace of the Gospell Thirdly I must yet further put you in minde of other troublers of Israel the Pope and his adherents all Jesuited papists and their abetters are arch Church-troublers and State-troublers and ever were And so long as these Canaanites live among us and hold up their heads let us never looke for peace Is it peace Jehu saith Joram the answer is What peace So long as Idolatrie is countenanced in Israel Have we not found by experience this Antichristian and Babylonish sect to be alwayes enemies unto Peace and fomenters of division betweene King and people Kingdome and Kingdome What a sad thing is it to thinke that this generation of Vipers which have so often stung us should yet be nourished in our bosomes shall they lodge there till they eate out our hearts Sic notus Vlysses Will we beleeve nothing untill their knives be at our throates and their swords in our bowels pardon my zeale in this behalfe it is the cause of God and the common cause I would they were cut off that trouble you saith Paul and yet he was no uncharitable man Mercy to them is cruelty to the whole Kingdome it hath proved so hitherto Yee know what a fire this generation of men have now kindled in Ireland they are blowing the coales here and God knowes how soone the flame may breake out I heare sometimes in this City some men cry out vehemently against Puritans puritans what monsters they are and some amongst us say they had rather side with Papists than Puritans I beseech you let mee speake freely I am not yet learned enough to interpret the meaning of that word Puritan I know that with that staffe the prophane world beates all that are better than themselves I would be loth to countenance the intemperancies and wilde courses of a froward Generation amongst us who shame the Religion they pretend unto of whom more presently but yet I would desire that reasonable men would consider whether partie they had rather trust their throates with if it should come to that the Papists or the Puritans and whether partie hath been greater plotters against States and Kingdomes Fourthly I doe not yet deny but that there are troublers of Israel on that other hand also such as professe a strict way of Religion yet walke not according to the Rules of Religion some despise Authority contemne Lawes disturbe common Order runne out of ranke Some in these daies usurpe upon the Office of the Ministery uncalled to the great offence of Authoritie and hinderance of the Reformation in hand Some usurpe upon the Office of the Magistrate who being private men take upon them to be publique Reformers not knowing of what spirit they are nor considering in what Station God hath set them Doubtlesse many things are amisse in Church and Common-weale and it becomes every one to the utmost of his power to promote the desired Reformation but in a right way and due Order every one must consider not only what is fit to be done but what is fit for him or one in his place to doe lest instead of making up of the breach we prove makers of breaches as it fell out in the case of Vzzab Fifthly I must also bring into this Catalogue of troublers of Israel the
Anabaptists and those other turbulent Sectaries amongst us who trouble our people by buzzing in their eares that we have no true Ministerie no true Church no true Ordinances but all Antichristian and upon these grounds separate from our Congregations and set up new Churches among themselves experience proves that there is an unquiet spirit in many of these ignorant proud censorious headstrong selfe-conceited selfe-exalting contrarie to the wisedome that is from above which is First pure then peaceable humble meeke gentle c. O Pray to God who is the God of Order and not of confusion to set up order amongst us betimes lest whilst every man Preacheth what he will and practiseth what he will we breake into so many peeces as will but prepare us to become all a prey to the common adversary Sixthly I had here concluded but that me thinkes I heare some man blesse himselfe and say I am none of these troublers of Israel that have yet beene named I beseech you therefore give me leave to be plaine with you in naming one kinde of Church and State troublers more and then I have done Every wicked liver every unreformed person every ungodly unjust prophane uncleane person is a troubler of Israel See the proofe Hos. 4. 1. The Lord hath a controversie with the Land because of swearing lying stealing oppressing committing adulterie because of these the Land mournes Oh consider it are there none such among you Thou sayest thou art no Papist but art thou not an Atheist one that lives as if there were no God in the world Thou sayest thou art no Schismaticke but art thou not a Scoffer at Religion and a jearer at those who walke in that way which is called holy Thou thankest God thou art no troublesome Sectary but art thou not a prophane person like Esau a swearer a drunkard a fornicatour a deceiver one that professest the Gospell and art a shame to the Gospell if thou beest thou art a grand troubler of Israel and thou hast a hand in pulling downe judgements upon the Land Beloved let every one of us looke to it lest while we endeavour to helpe Israel by our prayers and contributions we hurt and wound Israel by our lives There is great variety of thoughts amongst men about reformation of government and reformation of discipline The Lord send forth his truth and Light and shew us all our wandrings and lead us in the good way in that behalfe but all sorts agree in this thing about the necessity of Reformation in manners O let us every one mend one every one sweepe before his owne doore every one reforme his owne house his owne heart and then as ye heard in the second point we shall be fit to intercede for Israel and pray with David here Deliver Israel O God out of all his troubles Amen Amen FINIS Gen 32 28. Psalm 51. 18. Revel. 2. Confirmation Exod 32. 10. Hest 10. 3. 2. Sam. 1. 17. psal. 106. 5. Reason 1. Dan. 9. 19. Psal. 122. 8. Pâ—â—l 2. 4 Psal. 122. 6. Ier. 45 4 5. Ier. 29. 7. Psal. 128. Gal. 5. 10. 12. 1 Tim. 2. 2. Act. 24. 5. Jer. 9. 1. Jer. 38. 4. 1 King 18. 17. Hest. 3 8. Judg. 5. 23. Ionah 1. 6. Ezek. 9. 4. Nehem. 2. 4. 5. Hest. 4. 1â— Psal. 1 22. 6. Reason 1. Amos. 3. 6. Isa. 10. 5. Hos. 13. 11. 2. Sam. 12. 11. 1. King 11. 14. 1 King 12. 15. Judg. 9. 27. Jonah 1. 14. Jer. 3. 23. Prov. 21. 1. Psal. 85. 7. Jer. 47. 6. Ezek. 36. 37. Exod 17. 11. Isa. 22. 8 9 10 11. Luke 8. 23. Psal. 51. 18. Gen 4 4. 2 Chron. 20. 8. 2 King 19. 15. Dan. 9. 4. Jer. 14. 7 Psal. 74. 22. Psal. 94. 1. Psa. 80. 1. Psal. 90. 1. Amos 7. 5. 2 Chron. 20. Joel 2. 17. Eccle. 3. 16. Jer. 5. 1. 4. Isa. 49. 23. Isa 1. 26 Amos. 5. 24. Mal. 3. 3. Jer. 23. 15. Cal. 5. 12. 2. Sam. 6. 6. Iam. 1. 17. 1. Cor. 14. 33.