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 ...; stirring up every one to lay to heart the publique troubles and to doe what is in his power to remedy them. Fawcet, Samuel, 1600 or 1601-1662? 1641 Approx. 60 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A40995 Wing F562 ESTC R6413 13089470 ocm 13089470 97339

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Early English books online. (EEBO-TCP ; phase 1, no. A40995) Transcribed from: (Early English Books Online ; image set 97339) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E179, no 6) 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 ...; stirring up every one to lay to heart the publique troubles and to doe what is in his power to remedy them. Fawcet, Samuel, 1600 or 1601-1662? [4], 27 p. Printed by R. Cotes for Joh. Sweeting ..., London : 1641. Reproduction of original in Thomason Collection, British Library.

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eng Bible. -- O.T. -- Psalms XXV, 22 -- Sermons. Sermons, English. Sermons -- England -- London -- 17th century 2006-11 Assigned for keying and markup 2006-11 Keyed and coded from ProQuest page images 2007-05 Sampled and proofread 2007-05 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

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 Popeshead-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 wellbeloved 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, 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 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. Pſalm 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 Commonwealth; 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:

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. Revel. 2. 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.

Confirmation 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.

Exod 32. 10. 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, 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 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, 2. Sam. 1. 17. 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,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 publique ſpirit ſhould poſſeſſe us all, and that for theſe reaſons.

Reaſon 1. 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? Dan. 9. 19. 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.

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 feele no paine when the bodie is out of temper, we ought not to minde every one his owne things, P •• l 2. 4 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.

Pſal. 122. 6. 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? Ier. 45 4, 5. 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. Ier. 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.Pſal. 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.

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, 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 Civill ſtate, he every where 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 himſelfe is accuſed to be an enemie to Caeſar, as if his Kingdome and Caeſars could not ſtand together. Jer. 9. 1. 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. Jer. 38. 4. 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, 1 King. 18. 17. 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; Heſt. 3 8. 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.

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, Judg. 5. 23. 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, Ionah. 1. 6. what meaneſt thou, O ſleeper? ariſe, call upon thy God that we periſh not. We are all buſie, and is this a time for thee to ſleepe? doe ſomething to helpe, if thou canſt not ſit at the ſterne, nor handle the ropes and tacklings, nor mannage the Oares, yet thou mayeſt pray; at leaſt call upon thy God, that we periſh not; What a ſad thing is it to conſider, that though the dangers of Church and State, are at this time ſo great, that the greateſt wiſedome in the Kingdome, knowes not where to begin to ſet about the cure, yet how few lay any thing to heart? How few mourners are there in Jeruſalem, for all the abominations that are committed in the middeſt thereof? Ezek. 9. 4. How few, how cold, how formall are our Prayers, for a happy ſucceſſe of thoſe great affaires that are in hand? How little doe we in theſe ſtirring times, towards the carrying on of the great worke of Beformation? We are ready to cal unto the great Aſſembly of State, Lords, Knights, Gentlemen, helpe us for the Lords ſake, helpe us now by your wiſdome, by your courage, by your counſell, helpe to ſettle our Peace, to make up our breaches, to prevent our dangers, or we are undone; And thoſe Worthies, and Heads of our Tribes, on the other ſide, are readie to cry backe againe to us, doe you helpe too, or we can doe nothing; the worke is too heavy for us, we find great rubbes in our way, while we are labouring the publique good: great Mountaines which we can neither remove nor leape over, we are at a ſtand, helpe by your ſtrong cries and ſtrivings in Prayer to God for us, that he would open a way, or we cannot helpe: the preſent dangers are beyond the skill of the wiſeſt Pilots, unleſſe God himſelfe allay the windes and ſtormes which ariſe ſtill more and more, unleſſe God helpe us to caſt overhoord, thoſe Jonaſſes, which are yet too hard for us, all our rowing and tugging cannot bring the Ship to land, all will miſcarrie when we have toyled our ſelves to the utmoſt.

Beloved, this is the voyce of thoſe who ſit at the Helme; the voyce of our Parliament-worthies, and yet how many of the people of this Land, yea, of this City, are ſtill aſleepe, and will not heare this voyce, nor be affected with the preſent dangers, nay, how many amongſt us are ſo farre from helping our Parliament-Worthies, in their promoting the common good, that they doe what they can to hinder them, by ſlighting their perſons, depraving their actions, miſ-judging of their intentions, diſ-regarding what they propound, what they order; pulling backward all they can, not affording them a good word for all their paines and care, and coſt, and hazarding daily their very lives for the publique ſafetie, yet how little all this is regarded by many, and how ill requited, I cannot ſpeake without griefe and ſhame; the Lord lay not this ſin to our charge. Thoſe people are farre from promoting the publique good, who doe what they can to diſ-hearten, and diſcourage thoſe who are promoting it. That for reproofe.

Let us now in the laſt place, be exhorted and perſwaded, for Gods ſake, for our owne ſake, for the Churches ſake, for the Kingdomes ſake, for Poſterities ſake, now at length to looke about us, and ſee which way it is poſſible for any of us to contribute any helpe to the common cauſe, and let us ſet about it, conſidering that all our private concernements will be loſſe, if the publique miſcarrie.

O that great men in publique place, and Noble men would ſhew Noble Spirits, and with good Nehemiah, Nehem. 2. 4. 5. improve all their greatneſſe, and intereſt, at Court for the publique good! O that all the repreſentative bodie of the Kingdome, would ſhew themſelves more and more, to be men of publique aimes! we may pray for the publique cauſe, they can ſpeake for it, plead for it, act for it; Oh that every one of them would conſider what they are intruſted with! Me thinkes not one of them ſhould dare to betray that truſt, but rather hazard all in a faithfull diſcharge of it, as Heſter did, Heſt. 4. 1 . If I periſh, I periſh, it is the cauſe of God, of Religion, of the whole Kingdome, it is better to doe worthily, and periſh for a Kingdome, than unworthily, and periſh with a Kingdome.

And you worthy Citizens, eſpecially who are in any publique place, take to you publique ſpirits; This Citie is truely ſaid to be the looking-glaſſe for the whole Kingdome to dreſſe it ſelfe by; the whole Kingdome hath from time to time beene beholding to you both for your helpe and for your example; Ye being a great and verie conſiderable bodie, may doe much; much to diſcourage the common enemies, much to encourage our Parliament-Worthies, by your countenance, and concurrence of your mindes and hearts with them, by your aſſiſtance, by your ſtrength, by your purſes: Yee have done much alreadie, we bleſſe God for you, and we bleſſe you in the name of the Lord, and the Lord bleſſeth you, and will bleſſe you; be not wearie of well-doing. Now Ireland calls for your helpe, the fire is begunne there, and who knows whether it may burne, if it be not timely quenched? thoſe Romiſh Ignatians, and antichriſtian brood, have begunne that fire there, who doubtleſſe are blowing the coales at this time here amongſt us alſo. Well, God hath brought all their miſchievous deſignes upon their owne heads hitherto, and I am confident ſo he will ſtill; but yet we muſt do our dutie, everie one muſt beſtirre himſelfe, and bring his bucket of water towards the quenching of this common flame, eſpecially ſith no man is ſo meane and weake, but he may contribute ſomething towards this great worke; If he cannot lend a pennie, he may give a Subſidie of Praiers, towards the taking off of Iſraels troubles; and that is the ſecond Generall, obſerved in the Text. We have conſidered the partie, whoſe good and welfare is laid to heart, (Iſrael) I come now to conſider the meanes uſed, to procure Iſraels good and welfare, it is Prayer. Deliver Iſrael O God. Hence

The ſecond Obſervation ariſeth thus. Though every man cannot helpe forward the publique good, every manner of way, yet every man may, and ought to doe it by Prayer.

A man muſt endeavour to helpe Iſrael out of troubles by the uſe of all the lawful meanes, which God hath put into his hands, every way he can, but whether hee can helpe any other way or no, yet hee muſt Pray, this is an univerſall, indiſpenſable dutie, charged upon all orders, rankes, and conditions of men.

1. Kings, and Magiſtrates muſt command and rule for the common good, but they muſt Rule and Pray. 2. Stateſmen muſt conſult, and ſet their heads on work to ſtudy the common good, but they muſt conſult and Pray. 3. Miniſters muſt Preach, and ſpend themſelves in the common ſervice, but they muſt Preach, and Pray. 4. Souldiers muſt fight, and offer themſelves willingly for the defence of their Country, but they muſt Fight and Pray. 5. Rich men muſt Contribute, and open their purſes freely, when the common cauſe calls for it, but they muſt Contribute and Pray. 6. Laſtly, He that can do none of theſe things neither Command, nor Adviſe, nor Preach nor Fight, nor Contribute, yet he muſt Pray, none are exempted from paying this Subſidie of Prayers, as there is no impoſſibility in the thing, it may be done of all, ſo there is a neceſſity, it muſt bee done of all, a double neceſſity. Pſal. 1 22. 6. 1. Neceſſitas praecepti, all are commanded to pray, Pray for the peace of Jeruſalem. 2. Neceſſitas medii, there is no meane to be uſed, that can bee ſucceſſefull to helpe Iſrael out of troubles, without ſeeking to God by Prayer, and that for theſe three reaſons.

Reaſon 1. 1. All Iſraels 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 evill in the City, in the Kingdome, which the Lord hath not done; whether it come from enemies abroad, Iſa. 10. 5. Hoſ. 13. 11. 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, 2. Sam. 12. 11. 1. King. 11. 14. 1 King 12. 15. Judg. 9. 27. 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 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 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 Jer. 3. 23. (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. 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 onely, that can command it up, there is a full place to this purpoſe, in the Propheſies of Jeremiah. Jer. 47. 6. 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, Ezek. 36. 37. 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; Exod 17. 11. 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.

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 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, Luke 8. 23. 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.

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. 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 Pſal. 51. 18. 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 Gen 4 4. 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 Chron. 20. 8. 2. Sometimes they urge Gods 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 Gods mercy and truth; So prayes 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 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. Jer. 14. 7 Pſal. 74. 22. 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. Pſal. 94. 1. O thou Shepherd of Iſrael, ſtirre up thy ſelfe, and come and helpe 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 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. 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.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. 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 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, 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, 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

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, Eccle. 3. 16. 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 Jer. 5. 1. 4. 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 Iſa. 49. 23. unto his Church; pray that God would reſtore our Judges, as at the firſt, and our Counſellers, as at the beginning; Iſa 1. 26 Amos. 5. 24. 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 Mal. 3. 3. Jer. 23. 15. 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 Ʋlyſſes?) 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, 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 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, 2. Sam. 6. 6. we prove makers of breaches, as it fell out in the caſe of Ʋzzab.

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 Iam. 1. 17. Firſt pure, then peaceable, humble, meeke, 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 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.