A SEASONABLE SERMON FOR THESE troublesome TIMES. Preached to the Right worshipful company of the HABERDASHERS, NOVEMB. 23. 1641. In the Parish-Church of St. Mary Stainings in LONDON: BY SAMVEL faucet, Pastor there. Stirring up every one to lay to heart the public troubles, and to do what is in his power to remedy them. ESA. 61. 1. For Zion's 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 sign of the angel▪ in Popes-head-Alley, near Lumbardstreet. 1641. TO THE RIGHT worshipful 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 appointment, and now published, through the importunity of many of you, who heard it; It was neither ability in the Author, nor choiceness in the Work, that caused this Sermon to take so well among so many of you, but the suitableness of the Subject, to the present times, and it may be, the familiar plainness of the Sermon did work much with some; (Ferrum potest quod Aurum non potest) Iron may do that which Gold cannot do; A blunt Sermon may, by God's blessing, work more upon the hearts of the hearers, than that which is more acute, and in itself more excellent, as for other reasons, so from the nature of the thing, because most suitable to the most of hearers; that which the understanding doth not reach, cannot take the affections. The author studied not to please, but to profit; he prepared and delivered this plain Sermon, with a heart bleeding for the present troubles of our Israel, and breathing after the public peace, and common good, as the spirit of the whole Sermon shows; and he doth confess that no importunity should have prevailed with him, to have given it this (unthought of) second birth, had he not been withal pressed unto it, by his own persuasion, that that which was accepted being heard, may, being published, do 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 own it, and so is the author of it yours, who desires to be reckoned among those who respect and honour you, and pray for you, and acknowledgeth himself your debtor, for many favours, and rests Your Worships ever in the Lord, SAMVEL faucet. A SEASONABLE SERMON FOR THESE troublesome TIMES. psalm 25. 22. Deliver (or redeem) Israel, O God, out of all his troubles. THE Ministers of God, though they may not be time-servers, yet they may, and aught to be time-observers, speaking their words in due season; to that purpose (Right worshipful, and well-beloved Fathers and Brethren) ye being by God's gracious providence here met, and presenting yourselves at this time, as members of a public society, and that Society one chief branch of this great city, and this city a principal part of the common body of this whole Land, I looking upon you in this your public relation, shall endeavour at this time to quicken in you public affections, and raise up in you public spirits, to seek 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 party whose good and welfare is laid to heart (Israel.) 2. The means used to procure Israel's good, and welfare, viz. prayer (deliver Israel O God.) 3. The mercy craved in behalf of Israel, delirance from troubles, from many troubles. Deliver (or redeem) 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, Gen 32 28. and from him to that whole Nation that sprang of him; sometimes the name doth relate to the Church of Israel, sometimes to the civil state of Israel, Sometimes to both; and so here in this place, this Text is for substance, the same with that prayer of David; psalm 51. 18. Psalm 51. 18. do good in thy good pleasure unto Zion, build thou the walls of Jerusalem, make up Lord, those sad breaches, that are made both in Church and commonwealth; So here in the Text, Lord find a way to ease thy people of their many pressures, to quiet the many and public troubles, that are amongst us, Deliver Israel, O God, out of all his troubles. The Prophet David having throughout the whole psalm put up many great petitions for himself, and his own particular, and personal concernments, now he endeth and closeth the psalm with this zealous petition for the common cause, as if he had said, Lord, how ever it fares with me, do 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 myself, yet that would not satisfy me without it may be well with Israel, the public troubles trouble me most: therefore deliver not only David, but also Israel O God, out of all his troubles. Now this disposition and affection which appears here in this holy man to the common good, is the same which is, and aught 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 duty of every one, be he high or low, rich or poor, of what rank 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 own private concernments: secondly, in his will and affections to desire it earnestly, to rejoice in it heartily, to mourn for the want of it deeply: thirdly, in his actions to endeavour it zealously, to study it, speak for it, plead for it, to labour every way possible to promote it. This is to stand well 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 near allied, that the same men are the subject of both, though under a diverse notion: the Church and civil state of Israel, do reciprocally embrace 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 go ill with the one, the other cannot thrive; experience shows, that the ruin of civil States proves the ruin of Churches, and decay of Religion, and the ruin of Churches, and decay of Religion, proves the ruin of civil states. Revel. 2. When Christ had removed the candlesticks from Epbesus, from Smyrna, from Laodicea, &c. those famous Cities were quickly 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, between a good man, and a good Citizen: it is impossible that he should be a good commonwealthsman's, 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 commonwealth: as there is no trusting of that man to be true in his Religion, who is not true in his loyalty; so there is no trusting of that man to be true in his loyalty, who is not true in his Religion. Confirmation These things being thus explicated, I come now to the proof of the point, and here first it were easy to bring forth variety of examples of godly persons of all conditions, whose pulses have continually beat towards the common good, sometimes endeavouring it, sometimes rejoicing in it, sometimes bewailing the want of it, sometimes praying for it, sometimes preferring it before their own private concernments, yea, before their own lives; I will instance in two or three examples instead of all. Exod 32. 10. look on Moses, a public person indeed, and a man of a public 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 terms sde the verse following how he takes on, Lord I beseech thee, what ever becomes of me, spare the people and do them good, God forbid that my honour & greatness should be raised, out of the common ruin. Such a public spirit also was in Mordicai, Hest 10. 3. 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 public good and welfare of his people. So Hester engaged all she had, and all she was, for the common good, remembering that she was raised to honour for that purpose, that she might do public service. What should I speak of David, how doth he lament and mourn for the overthrow of Israel, even in that battle wherein Saul, 2. Sam. 1. 17. and Jonathan were slain, though the crown came thereby to his own head, the joy for his own gain and honour was drowned in his grief for the public loss. The truth is, it hath always been the disposition of all the godly, never to desire to rejoice, but with the joy of God's people, nor to be glad, but with God's inheritance, as the Psalmist speaks, psal. 106. 5. but still to stand affected one way or other, as it goes well or ill with the common cause, and such a public spirit should possess us all, and that for these reasons. Reason 1. First, In respect of God: the people of God must tender God's 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 God's people, is the decay of Religion, the decay of God's Worship, an occasion of triumph to the adversary, and of reproaching and blaspheming, saying, Where is now their God? Dan. 9 19 and therefore holy men, when they beg of God for the common cause, plead thus, Lord do it for thine own sake, for thy name's sake, for thy glory sake. Psal. 122. 8. 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 feel no pain when the body is out of temper, we ought not to mind every one his own things, P●●l▪ 2. 4▪ but every one the things of others, he is the best man who is most useful and instrumental to the common good; the very Heathen could say so, (non nobis ipsis solum nati sumus, &c.) we are not borne only for ourselves, and (Virbonus est commune bonum) a good man is a common good, the whole neighbourhood, and community is the better for him, yea, the whole kingdom, the whole world; the better any man is, the more ready he is to promote the common good. Psal. 122. 6. Thirdly, in respect of ourselves, 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 public weal; the thriving of one member, when the whole body pines, as it is in nature monstrous, so it cannot be in time lasting; What folly and madness is it for a man at Sea, to be decking and trimming up his own private cabin, and in the mean time take no care of saving the whole Ship which is in danger? Ier. 45 4, 5. as the Lord said to Baruch, Behold I am plucking up this whole Land, and seekest thou great things to thyself? seek them not. This is not a time to have our thoughts altogether taken up about our own private and personal concernments, when the public cause lieth a-bleeding. In this behalf there is great reason, we should have public spirits, and labour all we can the common good, because every one of our private comforts or discomforts, are involved in the public weal or woe. Hence is that charge, Jer. 29. 7. Ier. 29. 7. seek the peace of the City wherein ye shall dwell, that in the peace thereof ye may have peace, and therefore psalm 128. Psal. 128. it is promised to a man that feareth the Lord, as the very top and crown 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 fruitful Vine upon the walls of his house, and his children like Olive Plants, round about his table, had been but sad blessings without public peace; the public flourishing of Church and State, hath a great influence upon all our private affairs, and so hath the public woe and wrack. By this time, I hope ye are all satisfied, That it is every man's duty to stand well affected to the common good, both of the Church and civil state wherein be lives, and by all possible means within his reach, to prefer it before his own private concernments. Now this Doctrine I shall apply by way, 1. Of Conviction. 2. Of reproof. 3. Of Exhortation. use. 1 First, this Doctrine convinceth of falsehood that malicious slander and reproach, which hath been cast upon Religion, and Religious men, by the devil and his instruments in all ages; it hath been the policy of the devil, 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 Paul's time, he was indeed a man of peace, and prayeth in all his Epistles for all the Churches, Gal. 5. 10. 12. Peace be unto you, and wisheth that they were even cut off that trouble them, and cause divisions and rents among them; 1 Tim. 2. 2. and for the civil state, he everywhere presseth obedience to Kings, and all in Authority; Act. 24. 5. yet he is traduced as a state-troubler, and a raiser of sedition among the people. So Christ himself is accused to be an enemy to Caesar, as if his kingdom and Caesar's could not stand together. Jer. 9 1. So Jeremy, a man of that public spirit, that he melted himself into tears for the common cause, yet he is accused to be a conspirator against the State. Jer. 38. 4. It was so with David, though he had ventured his life for the common safety, in that combat with Goliath, yet Saul's flatterers present him to Saul, as a man disaffected to the weal public. It was so with Elias a man who was indeed the chariots of Israel, 1 King. 18. 17. and the horsemen thereof, yet he is charged to his face by Ahab to be the troubler of Israel. It seems it is the genius of Religion, to be thus scandalised 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 kingdoms, they who are, not only peaceable in the Land, but peacemakers, and peace-procurers from the God of Peace; and yet, as lewd people beget bastards, and then lay them at other men's doors, 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 Haman's time, he was the great kindle-coal himself, and yet see how he accused the poor people of the Jews, who lived quietly; Hest. 3 8. There are a rebellious people amongst us (saith he) who will not obey the King's laws, and it is not for the King's profit to suffer them; No doubt it did exceedingly grieve Mordecai, and the rest of the Jews, to lie under such an aspersion, but God found a time and means to clear their innocency, and to discover the grand troubler, and peace-breaker, as the story shows. And so God will in his good time find out all Church, and statetroublers, who stand in the gap indeed, but in a bad sense, to keep it from closing, and to make the breach wider. It was said of some of the counsellors of Aurelian, that by them the good and honest Emperor, who might know nothing, but what they pleased to inform him, was even bought and sold; So many good Princes, well inclined by their own natural dispositions, are often infinitely abused by false suggestions, and many times learn at last by sad experience, who be their true friends, and who their enemies; in the mean time, all that are true-hearted Israelites, must commit their cause to God, and labour not by words only, but by deeds to convince the slanders of their adversaries. That it is possible for some men to carry foul 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 always friends to the public good, that which runs most in their minds, is the welfare of Israel. use. 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 only for themselves, live only to themselves; make only themselves the centre of all their aims, and actions, have no public thoughts, public endeavours, seek not at all the public welfare, but the feathering of their own private nests, is their utmost end: some there are who mind not the public cause at all, they care not what damage come to the weal public, so they may suck to themselves thereby some private advantage; nay some care not though whole kingdoms be set on fire, so they may warm 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 evil, and to do much good for the common cause, if they had hearts, but they have no courage for the truth as the Prophet speaks: men can appear for themselves, and appear for their friends, but not for God, or for the public cause; O that men would believe that neutrality in this case, is all one with opposition, Judg. 5. 23. Curse ye Meroz, curse the Inhabitants thereof, because they come not forth to help, silence is not always consent, but when we ought to speak it is; when God sets a man in place, and gives ability, and offers him opportunity to show himself in a good cause, then and there for a man to do nothing, is to do evil, and to make himself guilty of all the hurt that possibly might have been prevented, if he had done what was in his power to do. This may be applied to every one whom God hath called to any public employment, and given opportunity unto, to do any public service; if ye do not for the Church, for the commonwealth, what ye may do, ye betray it, and what ever hurt the troublers of Israel do, whom ye have not to your power opposed, will be set upon your score. Thirdly, This reproof may yet be brought down lower, even to men of private condition, we heard that even such aught to have public spirits, and not mind only their own things, but the public cause. But how many among us even in these stormy and tumultuous times, when the whole ship of Church and State, is in danger to be drowned, how many of us like Jonah, are asleep still? and mind nothing, lay nothing to heart, put to no hand to help the common cause? Alas, (ye will say) we stand low, what can we do? I tell you, every one of you, may and aught to do something for the common cause, as the Master of the ship said to Jonah, Jonah. 1. 6. what meanest thou, O sleeper? arise, call upon thy God that we perish not. We are all busy, and is this a time for thee to sleep? do something to help, if thou canst not sit at the stern, nor handle the ropes and tacklings, nor manage the oars, 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 wisdom in the kingdom, knows 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 midst thereof? Ezek. 9 4. How few, how cold, how formal are our Prayers, for a happy success of those great affairs that are in hand? How little do we in these stirring times, towards the carrying on of the great work of Beformation? We are ready to call unto the great Assembly of State, Lords, Knights, Gentlemen, help us for the Lord's sake, help us now by your wisdom, by your courage, by your counsel, help 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 ready to cry back again to us, do you help too, or we can do nothing; the work is too heavy for us, we find great rubs in our way, while we are labouring the public good: great mountains which we can neither remove nor leap over, we are at a stand, help by your strong cries and strivings in Prayer to God for us, that he would open a way, or we cannot help: the present dangers are beyond the skill of the wisest Pilots, unless God himself allay the winds and storms which arise still more and more, unless God help 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 miscarry when we have toiled ourselves to the utmost. Beloved, this is the voice of those who sit at the helm; the voice of our Parliament-worthies, and yet how many of the people of this Land, yea, of this City, are still asleep, and will not hear this voice, nor be affected with the present dangers, nay, how many amongst us are so far from helping our Parliament-Worthies, in their promoting the common good, that they do what they can to hinder them, by slighting their persons, depraving their actions, misjudging of their intentions, disregaring what they propound, what they order; pulling backward all they can, not affording them a good word for all their pains and care, and cost, and hazarding daily their very lives for the public safety, yet how little all this is regarded by many, and how ill requited, I cannot speak without grief and shame; the Lord lay not this sin to our charge. Those people are far from promoting the public good, who do what they can to dishearten, and discourage those who are promoting it. That for reproof. use. 3 Let us now in the last place, be exhorted and persuaded, for God's sake, for our own sake, for the church's sake, for the kingdom's sake, for Posterities sake, now at length to look about us, and see which way it is possible for any of us to contribute any help to the common cause, and let us set about it, considering that all our private concernments will be loss, if the public miscarry. O that great men in public place, and Noble men would show Noble Spirits, and with good Nehemiah, Nehem. 2. 4. 5. improve all their greatness, and interest, at Court for the public good! O that all the representative body of the kingdom, would show themselves more and more, to be men of public aims! we may pray for the public cause, they can speak for it, plead for it, act for it; Oh that every one of them would consider what they are entrusted with! Me thinks not one of them should dare to betray that trust, but rather hazard all in a faithful discharge of it, as Hester did, Hest. 4. 1●. If I perish, I perish, it is the cause of God, of Religion, of the whole kingdom, it is better to do worthily, and perish for a kingdom, than unworthily, and perish with a kingdom. And you worthy Citizens, especially who are in any public place, take to you public spirits; This city is truly said to be the lookingglass for the whole kingdom to dress itself by; the whole kingdom hath from time to time been beholding to you both for your help and for your example; Ye being a great and very considerable body, may do much; much to discourage the common enemies, much to encourage our Parliament-Worthies, by your countenance, and concurrence of your minds and hearts with them, by your assistance, by your strength, by your purses: ye have done much already, we bless God for you, and we bless you in the name of the Lord, and the Lord blesseth you, and will bless you; be not weary of well-doing. Now Ireland calls for your help, the fire is begun there, and who knows whether it may burn, if it be not timely quenched? those Romish Ignatians, and antichristian brood, have begun that fire there, who doubtless are blowing the coals at this time here amongst us also. Well, God hath brought all their mischievous designs upon their own heads hitherto, and I am confident so he will still; but yet we must do our duty, every one must bestir himself, and bring his bucket of water towards the quenching of this common flame, especially sith no man is so mean and weak, but he may contribute something towards this great work; If he cannot lend a penny, he may give a subsidy of prayers, towards the taking off of Israel's troubles; and that is the second general, observed in the Text. We have considered the party, whose good and welfare is laid to heart, (Israel) I come now to consider the means used, to procure Israel's good and welfare, it is Prayer. Deliver Israel O God. Hence Doctr. 2 The second Observation ariseth thus. Though every man cannot help forward the public good, every manner of way, yet every man may, and aught to do it by Prayer. A man must endeavour to help Israel out of troubles by the use of all the lawful means, which God hath put into his hands, every way he can, but whether he can help any other way or no, yet he must Pray, this is an universal, indispensable duty, charged upon all orders, ranks, 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. Soldier's 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 subsidy of Prayers, as there is no impossibility in the thing, it may be done of all, so there is a necessity, it must be done of all, a double necessity. Psal. 1 22. 6. 1. Necessitas praecepti, all are commanded to pray, Pray for the peace of Jerusalem. 2. Necessitas medii, there is no mean to be used, that can be successful to help Israel out of troubles, without seeking to God by Prayer, and that for these three reasons. Reason 1. 1. All Israel's troubles come from God, no commotions in States, no combustions in Church, or commonwealth, but God hath an all-ruling, and all-ordering hand in them, Amos. 3. 6. There is no evil in the City, in the kingdom, which the Lord hath not done; whether it come from enemies abroad, Isa. 10. 5. Hos. 13. 11. Ashur is the rod of God's 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, 2. Sam. 12. 11. 1. King. 11. 14. 1 King 12. 15. Judg. 9 27. The Lord raised up evil against David, out of his own house; The Lord stirred up adversaries against Solomon; The Lord rent the kingdom from Reboboam: The Lord sent an evil spirit between 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 national troubles, but God hath a just hand in them all, therefore by what means soever, national storms do rise in a Kingdom, we should look above instrumental causes, and say with the Mariners in Jonah 1. 14. Jonah, Thou Lord hast done as it pleased thee. Secondly, As God hath a hand in bringing upon Israel all his troubles, So God only can remove them, and therefore, it is necessary to pray with the Psalmist here, Deliver Israel O God: In vain is Salvation hoped for from the hills Jer. 3. 23. (and you know great men are called hills and mountains,) In Jehovah our God is the Salvation of Israel saith the Prophet. If there be a national storm raised, it will not down, until the Lord say unto it, Peace, and be still; if there be national rents, and divisions in Church and State, it is the Lord only that can cure these wounds, and make up these breaches: If a watch be taken asunder, and every part unpinde, it must be the skill and hand of the maker of it, to set it together again; one Scripture saith, that he that turneth the Rivers of waters, turneth the hearts of Kings. Prov. 21. 1. Psal. 85. 7. 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 only, that can command it up, there is a full place to this purpose, in the prophecies of Jeremiah. Jer. 47. 6. O thou Sword of the Lord; how long will it beer thou be quiet? Put up thyself into thy scabbard, rest and be still, this is Vox populi, the voice of the people, but in the next verse followeth Vox Dei, the voice 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 cometh from God, with a commission and charge what to do, and how far to go, until we can prevail with God to call in his Commission, there is no possibility of staying the judgement; vain is the help of man: Trust not in Princes, there is no help in them, nor in Parliaments, there is no help in them neither, all the consultations and endeavours of the greatest, and wisest, and holiest men in the world, cannot remove one national trouble from Israel, unless the Lord put to his hand, and that God will not do, unless we be earnest with him in Prayer, in that behalf; and that is the third Reason why we should pray for the removal of Israel's troubles. Because, as God only can remove national troubles, So prayer only can prevail with God to do it; Prayer is that which will bring all God's promises into performances: God hath made many sweet promises, but all his promises are made to our prayers, Ezek. 36. 37. ask, and ye shall have, and saith the Lord, I will for this be inquired of by the house of Israel, to do it for them; Prayer is the key to unlock all the Treasury of Heaven, there is not a blessing there, but prayer will fetch it down; God hath in a manner bound himself to Prayer, he who ruleth the world, and hath the hearts of all men in his hands, suffereth himself to be (as it were) overruled by Prayer; Prayer can knock down enemies; Exod 17. 11. When Moses held up his hands Israel prevailed; Prayer can undermine all the plots of mischievous men, and blast all their designs; It was Prayer that choked Achitophel, Lord turn the wisdom of Achitophel to foolishness, saith David. It was Prayer that advanced Haman to the gallows; Hester, and Mordecai, and the Jews fasted, and prayed, and they prayed Haman to death, and all his plots to shame and ruin. Therefore if we would have our Israel freed from troubles, we must seek to God in behalf of Israel; Deliver Israel O God. use. 3 Now from this Doctrine, we may be informed, which is the right way to remedy our present troubles in Church and State, Isa. 22. 8, 9, 10, 11. it is to strive with God, and be earnest with him to help and amend all; use other means we must, but without this, all other means will be inavaileable, nothing can help Israel, so long as the children of Israel be loud in their sins, and silent in their prayers: when Christ is asleep in the ship, it is not the tumbling and tossing of the ship, nor the roaring of the winds & Sea, nor the noise of the Mariners handling their tacklings, that can awake him, but only the prayers of the Disciples, Luke 8. 23. Lord Save us, we perish: And hence we are also informed, who are like to be the best helpers of Israel at a pinch, the best friends to Church and commonwealth, when they are in distress, namely such as have acquaintance with God, and can prevail in Heaven; the praying generation are the wonder-workers of the world, the true Chariots of Israel, and horsemen thereof. use. 2 Therefore beloved, suffer the words of Exhortation, if ye desire to be instrumental to the public good, pray, pray, pray: your consultations will do 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 needful 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 returns, let us give God no rest till he make our Jerusalem the praise of the earth, let us beset the Throne of Grace, with much earnestness, 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 do no good; If we will not now for the allaying of Israel's troubles, part with prayers, hereafter we may offer to redeem Israel's safety with tears, and blood, and yet not prevail. use. 3 And now let me add 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 himself first, as David doth in this psalm, not because a man should prefer his own private good before the public, that is against the former Doctrine, but because we can never do Israel good by our prayers, so long as we ourselves are out of God's favour; God will not hear us for others, until he hath heard us for ourselves: therefore Psal. 51. 18. David keeps this method, not only in this psalm, but in the 51. Psalm, he first begs pardon for his own sins, and makes his own peace with God, and then in the close of the psalm, petitioneth for Zion and Jerusalem, the public cause; The blind man in the gospel, saw this truth, that God hears not sinners, that is, impenitent sinners, they who hide their own Gen 4▪ 4. sores, shall never prevail to heal others; God had respect first to Abel, and then to his offering: and the golden sceptre of favour is first held out to Hester herself, before she is in case to present her petition for her people. Beloved, this is to be thought on, our prayers will not prevail with God for making up the public breaches, so long as the private differences between God and our own souls remain uncomposed; there is no hope that our prayers will prevail to help forward the reformation of things amiss in Church & civil state, so long as we mind not what is amiss in our own houses, in our own hearts; if our prayers have not hitherto prevailed for the healing of the public wounds, and quieting Israel's troubles, it is worth the considering, whether we have been persons fit to deal in such a business; 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 magical prayers, God will hear no such petitions, if they be holy prayers, yet God will hear no such petitioners: every one can apply this to the purpose in hand. Secondly, Take this further direction, who ever would pray aright for Israel's deliverance from troubles, must get a Heart affected with, and bleeding for Israel's troubles; none are fit to pray for the public cause but they who have public spirits, and can make the public weal or woe their own; we many times want words in this case, because we want affections, commonly deep inward impressions do cause large outward expressions; this hath made the Saints of God beg as earnestly for the common cause, as they could have done for their own lives. Thirdly, But if we find ourselves to have large affections towards Israel, and our hearts breathing heaven-ward in behalf of Israel continually, and yet we are straightened in our expressions, when we are to present Israel's case before God, let us to help ourselves herein study the Scriptures, and therein, 1. Take notice of all the promises of God made unto Israel, unto his Church and people, and turn them into prayers that they may be fulfilled. 2. Take notice of all God's threatenings 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 own heads, &c. and turn them into Prayers, that they may be performed. 3. Take notice of all God's works of providence, what God's dealings with his people have been 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 help 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 poured out their souls before God in behalf of Israel, upon all occasions; We may take out copies by them, we may make use of their words, if they answer our occasions; how ever, it will help us exceeding much, to observe and make use of their arguments, whereby they have strove with God, in the behalf of Israel, according as the present case required. They use Arguments drawn, First, From something in God. 1. Sometimes they urge God's Promises: Lord, thou hast said, that if evil befall thy people, and they humble themselves, and pray, and seek thy face, thou wilt hear and help, Lord now perform thy promise, So prays Jehosophat, 2 Chron. 20. 8, 9, 10. 2 Chron. 20. 8. 2. Sometimes they urge God's power; So prayeth Hezekiah, 2 King. 19 15, 16. 2 King. 19 15. O Lord our God, thou art a God able to deliver us. 3. Sometimes they urge God's mercy and truth; So prays Daniel, Dan. 9 4. Dan. 9 4. O Lord the great God, keeping Covenant and mercy to them that love him. 4. Sometimes they urge God's Glory, and Honour; So prayeth Jeremy, O Lord, though our iniquities testify against us, yet help us for thy name sake, Jer. 14. 7. Jer. 14. 7▪ Psal. 74. 22. And so the Psalmist, Arise O Lord, maintain thine own cause, Psal. 74. 22. 5. Sometimes they urge God's Offices; O God, to whom vengeance belongeth, show thyself, Psal. 94. 1. Psal. 94. 1. O thou Shepherd of Israel, stir up thyself, and come and help us. Psal. 80. 1. Psa. 80. 1. O thou hope of Israel, the Saviour of it in time of trouble, why shouldest thou be as a man astonished, (who knows not whether to go forward or backward) and as a mighty man that cannot save? 6. Sometimes they urge God's former deliverances; Lord, thou hast been our help in all generations, Psal. 90. 1. Psal. 90. 1. Our ears 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 merciful 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 weakness, Amos 7. 5. Amos 7. 5. O Lord God, cease I beseech thee, by whom shall Jacob arise, for he is small? 3. Sometimes from their dependence upon God; We have no might against this great multitude, neither know we what to do, but our eyes are towards thee, 2 Chron. 20. 12. 2 Chron. 20. 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 drawn from the consideration of Israel's enemies, their multitude, their power, malice, pride, and cruelty. Arise, O Lord, let not men prevail, let not their mischievous imaginations prosper, lest they insult; How long shall the ungodly triumph, and make such proud boasting, Joel. 2. 17. 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, learn the Art how to do it, in a manner acceptable to God, and comfortable to our own souls, and advantageous to the common cause, which we intercede for. And thus I have done also with the second thing observed in the Text, the mean used to procune Israel's good and welfare, viz. Prayer. Deliver Israel, O God. I should now come to the third general of the Text, the mercy prayed for in behalf 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 easy to show, as also the reasons of it; but time will not suffer; I will here only 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 Israel's relief. I pass over here the troublers of Israel from without, and will only touch upon such as may harbour within Israel's bosom. First, evil 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 commonweal be out of frame, the foundations out of course, if the great wheels which move all, Eccle. 3. 16. go wrong, if Authority discountenance Religion, violate laws, if injustice and oppression be in the seat of Judgement, this must needs trouble Israel. That must needs be a miserable State, where wickedness is got into high places▪ and the waters are troubled and mudded at the fountain-head, when there is no help to be got by appeal, but the higher a man goes, the worse it is, as the Prophet Jeremy Jer. 5. 1. 4. complains that it was in his time, he could not find a man in Place and Authority, who executed judgement: a hard case; he found the inferior rank nought, and he saith, I will get me to the great men, and he finds them worst of all. Jer. 5. 1. 4. 5. Therefore, when ye pray for the relief of Israel's troubles, pray that God would make King's nursing Fathers, and Queen's nursing Mothers Isa. 49. 23. unto his Church; pray that God would restore our Judges, as at the first, and our counsellors, as at the beginning; Isa 1. 26▪ Amos. 5. 24. pray that judgement may run down as waters, and righteousness as a mighty stream, that Justice may be executed, for so long as agag's are spared, Jonasses not thrown over board, achan's not brought forth and stoned, Israel must look for troubles. Secondly, As evil Magistrates, so evil Ministers are troublers of Israel; churchmen may be statetroublers, 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 enlarge myself in this complaint, it is in all your mouths; my part is, (as my Text guides me) to put you in mind, to turn this complaint into a Prayer, that God would purge the sons of Levi, that from the Mal. 3. 3. Jer. 23. 15. Prophets of Jerusalem, profaneness may no longer go forth, over all the Land; that they who should be studying to save souls, may not busy themselves about troubling States and kingdoms; Pray that God would send forth faithful Labourers into his Harvest, and provide a burning and shining Light for every candlestick of this Land: if the gospel of Peace were well Preached throughout the kingdom, it would be a singular means to settle, and maintain the Peace of the gospel. Thirdly, I must yet further put you in mind of other troublers of Israel, the Pope and his adherents, all Jesuited papists, and their abetters, are arch Church-troublers, and statetroublers, and ever were; And so long as these Canaanites live among us, and hold up their heads, let us never look for peace; Is it peace Jehu? saith Joram: the answer is, What peace? So long as idolatry is countenanced in Israel; Have we not found by experience, this Antichristian and Babylonish sect, to be always enemies unto Peace, and fomenters of division, between King and people, kingdom, and kingdom? What a sad thing is it to think that this generation of Vipers, which have so often stung us, should yet be nourished in our bosoms? shall they lodge there till they eat out our hearts? (Sic notus Ulysses?) Will we believe nothing, until their knives be at our throats, and their swords in our bowels? pardon my zeal in this behalf, it is the cause of God, Cal. 5. 12. 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 kingdom, it hath proved so hitherto: ye know what a fire this generation of men have now kindled in Ireland, they are blowing the coals here, and God knows how soon the flame may break out. I hear 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 me speak freely, I am not yet learned enough to interpret the meaning of that word Puritan, I know that with that staff, the profane world beats all that are better than themselves. I would be loath to countenance the intemperancies and wild 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 party they had rather trust their throats with, (if it should come to that) the Papists, or the Puritans; and whether party hath been greater plotters against States and kingdoms. Fourthly, I do not yet deny but that there are troublers of Israel on that other hand also; such as profess a strict way of Religion, yet walk not according to the Rules of Religion; some despise Authority, contemn laws, disturb common Order, run out of rank; Some in these days usurp upon the Office of the ministry uncalled, to the great offence of authority, and hindrance of the Reformation in hand; Some usurp upon the Office of the Magistrate, who being private men, take upon them to be public Reformers, not knowing of what spirit they are, nor considering in what Station God hath set them. Doubtless, many things are amiss in Church and commonweal, 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 do, lest instead of making up of the breach, 2. Sam. 6. 6. 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 Anabaptiss, and those other turbulent Sectaries amongst us, who trouble our people, by buzzing in their ears, that we have no true ministry, 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, self-conceited, self-exalting, contrary to the wisdom that is from above, which is Iam. 1. 17. First pure, then peaceable, humble, meek, gentle, &c. 1. Cor. 14. 33. 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 break into so many pieces, as will but prepare us to become all a prey to the common adversary. Sixthly, I had here concluded, but that me thinks I hear some man bless himself, and say, I am none of these troublers of Israel, that have yet been named. I beseech you therefore, give me leave to be plain with you, in naming one kind of Church, and State troublers more, and then I have done. Every wicked liver, every unreformed person, every ungodly, unjust, profane, unclean person, is a troubler of Israel: See the proof, Hos. 4. 1. The Lord hath a controversy with the Land, because of swearing, lying, stealing, oppressing, committing adultery; because of these the Land mourns. 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 schismatic, but art thou not a Scoffer at Religion, and a jearer at those who walk in that way which is called holy? Thou thankest God thou art no troublesome Sectary, but art thou not a profane person like Esau; a swearer, a drunkard, a fornicator, a deceiver, one that professest the gospel, and art a shame to the gospel? if thou be'st, thou art a grand troubler of Israel, and thou hast a hand in pulling down judgements upon the Land. Beloved, let every one of us look to it, lest while we endeavour to help 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 show us all our wanderings, and lead us in the good way, in that behalf; but all sorts agree in this thing, about the necessity of Reformation in manners; O let us every one mend one, every one sweep before his own door, every one reform his own house, his own 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.