DEare friends, you have an inditement or ac­cusation preferred in­to the Court of the living God.

The extent thereof lyeth in these words.

Art thou he which troubleth Israel?

The connexion of which is divi­ded in accusatorem, et reum, That is, the Plantiffe and Defendant; so that the Court of equity doth produce an engagement in the hearts of all such that are in Covenant with Christ Ie­sus, that are of the sworne Iury, to give in our Testimony concerning the inditement.

In that we may Evangelically pro­secute the truth of this information, I [Page] shall enquire whether it be suppositive or Affirmative, that so justice in all e­quity may passe sentence on both sides.

To that end peruse the Bill pre­ferred by King Ahab, and seriously take notice of the perticulars quoted in the Inditement; which were, that Eliah the defendant, should prophesie bitter things that would befall the King, and Kingdome of Israel; saying,Chap. 17 1. as the Lord God of Israel liveth before whom I stand, there shall be neither dew nor rain, but according to my word.

Secondly, examine the Defendant what was the reason of this his Pro­phesie, whether it were out of the en­vie of his Spirit, or that it was the power of Iehovah, commanding and carrying out his heart to deal plainly with the Plantiffe, King Ahab.

For your satisfaction in this quaery, I conceive the record will cleerly produce, that Eliah had no envie a­gainst Ahab or his Kingdome, but did by the teachings of God declare, what the Lord had determined to do; in that he prophesied in the name of the Lord of Hosts, as is confirmed by the record, where you have the Lord [Page] approbating his Prophesie, in thatChap. 17. 7. there fell no rayne upon the earth, &c.

Secondly, this Message of the man of God was very important, so as to requite King Ahab for his rebellion & trouble of his poor Prophet, by his grosse and wicked proceedings, in contempt and provocation of the Lord of Hosts; insomuch that he be­came the onely troubler of the King­dome himselfe, as the Defendant hath it clearly recorded; saying, I have not troubled Israel, but thou and thy Fa­thers vers. 18. house, in that ye have forsaken the Commandements of the Lord, &c.

Yet you have this wicked King A­hab, with his wicked Priests and Courtiers accusing and attaching in­nocent Eliah, to be a troubler of their State, a disturber of their Peace, a hinderer of their reformation, when truly and really the Court of equity hath found the Plantiff guilty of that he accused the defendant of, and that not onely suppositively: but affirma­tively, saying I, (yea I) a poore de­spised Prophet, am not the troubler of Israel, &c. but thou (yea thou) King Ahab, art he that troubleth Israel, From whence observe this conclu­sion.

That the disobedient and troub­lersDoct. of Israel; do first complaine that they are troubled.

Thus beloved, when justice is permit­ted to have its Prerogative, and when Partiality with respect of persons doth standat the doore; then shall poor Eliah have as free permission to de­fend his cause as the King upon his Throne; then shall truth be countenan­ced and an eror rejected, & not with this Prophet retire into the Wildernesse into Prison, &c. when erors lodge in the Kings Palace, as is recorded of thisChap. 19. 4. Defendant, he for the delivering of the Message of the God of Truth; he for revealing the Kings pleasure, was by a wicked King hunted and perse­cuted for a troubler of Israel, &c. so that from hence you may take no­tice of this proposition.

That a truth prophesied or preach­edDoct. by a poore Eliah, a poore Saint, is esteemed a trouble to the Nobili­ty of Israel.

Thus beloved, having set open the fountain, and made way for the ligt of truth, whereby we may with all brevity prosecute the precedent doctrines.

In which I shall by the assistance of God, produce nothing to this au­ditory; but what the subject I am now to treat upon, will vindicate my innocensie in opposition to any malignant catching Spirits, that may hereafter favour or lay to my charge any supposed error, &c.

So that in all Christian love, I in­treat your Christian attention, to that which God by mee shall be pleased to speak from this conclusion.

That the disobedient and trou­blersDoct. of Israel, doe first com­plaine that they are troubled.

The truth of this will appeare in these two ensuing perticulars, which are as followeth.

First, who are the true Israel.

Secondly, what will trouble this true Israel.

For your satisfacton in the first I shall produce you the originall, and rise of Israel; that so ye may take notice, ABRAHAM was the first that was made choyse of, to call hisGen. 2. 12. people, in that he was commanded to leave his kindred, to the end, the Lord might blesse them that blessed him, and curse them that cursed him, [Page] he being the first called an Hebrew, Gen. 14. 13. so that as yet Israel were not, nor had not their title; till JACOB was born ABRAHAMS Sons Son, ISA­ACSGen. 32. 28. Son, so JACOB was first called JSRAEL; this JACOB having 12. Sons, which stock and Children wereExod. 1. 1. called JSRAEL, a people by them­selves, persecuted of all nations, be­loved of none but God; so that of this stock came MOSES, yea all the holy Fathers, Kings, and Prophets, Deut. 14. 2 called and chosen by God for his peculiar treasure, of this stock came Christ Iesus, as was both promised Gen. 49. 10. Mich. 5. 2 Mat 2. 6. and prophesied being confirmed in his birth.

But what then, shall we conclude that the generations of the twelve tribes were the true Israel?

My answer to that must speak from the record in that the declaration of that arises, that all these were not true Israel, as is remarkeable; con­cerning Saloman, at whose death all1 Kings 13. 11. the tribes save, one had a wicked King Ieroboham; you shall finde they were divided again, yea you shal read this Israel so tituled, became so sin­full, that this Prophet this defendant [Page] could not destinguish Israel from other people, so that now the onely way to finde out the truth is to peruse these en­suing Scriptures.

As fitst take notice what the Profit Isaiah 1. 1. 22: Isaiah saith, which text I conceive is important to the question in hand, in that it is an exposition of those texts for­merly coated, so that I need not use any other argument, save onely the language of this Profit who sheweth plainly that all those of the 12. tribes were not true Israel, that all those generations were not regenerate; therefore but a remnant shall Vers: 21: returne even the remnant of Iacob &c. so that take notice, that although thy people O Israel be as the sand of the Sea, yet but a remnant of them shall returne, so that deare friends, all that had their originall 1. Note. from the loynes of Abraham, according to flesh, were not true Israel, as more fully will appeare in the next Scripture, whereRom: 9: 7. it is said they are not all children any whit the more; for being of the seed of Abra­ham, as if he had said it matters not; for all their birth externall, in that their birth-right and evidence doth not arise there from, that birth-right which the Profit and Apostle here intends that birth­right by which thou art intituled, and so [Page] chosen one of true Israel, I say for all A­braham be thy kinsman according to flesh, yet observe thou art but onely of Israel, and not Israel, as saith the Apostle for all Vers. 6. they are not Israel which are of Israel, so that deare friends your profession without possession, your relation to Abraham and not with Izack is of no validity, because saith the text in Izack shall thy seed be called so that this may put a period to a­ny such doubts or queeries, that may as­sault my exposition hereon, as to con­clude that any of Abrahams kindred were true Israel, save onely those that were called in Isack▪ those that were Children 1 Cor. 10 18. of the promise those that were elected be­fore the foundation of the world, those that were beloved in eternity, & so chosen for true Israel these and onely these areGal 6: 16: true Israel, as have beene by argument confirmed with scripture proved.

Secondly what will trouble true Isra­el 2 true beleevers &c.

In answer hereto I must be silent in that there is so many experienced Fathers Prophets and Apostles, So many true Is­raelites, that can better then I give you satisfaction herein so that I shall but onely rehearse over their records in that some of you are not versed in the letter [Page] and others there are that observe not what they read, so that deare friends if you please to peruse the Scripture, you shall finde what troubled Noah and A­braham if not sins & iniquities, you shall2 Pet. 2: 7. finde Lot troubled with the sins of Sodom, you shall finde Moses troubled with the sins of Iacobs children, you shall finde Io­shua Iosh: [...] 1: 7 troubled with Achans wedge of gold, you shall find Samuel troubled with he sins of Saul you shall finde Ieremiah weeping for the sin of his people, you shall finde the disciples troubled with the sins of the Iewes, So you shall finde this El [...]jah this defendant troubled with the abominations of King Ahab,

Thus deare friends I have given you the judgements of most of the ancient and holy writers what have and what will trouble true Israel, as sins and ini­quitie of any sort whatsoever in especial­ly that great sin of persecution committed and enacted dayly, against Elijahs kins­men, yet this is no trouble to Ahab nor his friends to have conventicles in ta­verns and ale-houses, in cities townes and parishes conspiring and plotting treason against the King of Kings, inventing mis­chiefe against the Saints of the most high, yet in all this Ahab and his Kinsmen are [Page] not here at troubled, yet on the contrary when Eliahs kinsmen are assembled to­getherMatth: 7: 1 either in fields boates or houses to teach or heare the word of God, not­withstanding it be approved of by the King of Kings, yet King Ahab and his kinsmen, are much troubled, as that Eliah should wander up & down the kingdom, preaching Mesias to be the onely truth, this (and only this) is the case that people kings and nations are troubled as this Eli­ah, this defendant had experience, being by a wicked King persecuted for a troubler of Israel, saying art thou he that trou­bleth Israel &c.

Thus deare friends, the conclusion is clear that the troublers are first troubled.

So that it is apparent my second pro­position will vindicate it selfe, and with Scripture defend it selfe.

That a truth prophesied or preachedDoct. by a poore Eliah, a poore saint is esteem­ed a trouble to the nobility of Israel.

Deare friends, I hope by this time you are satisfied that my conclusions do not consist of untempored morter as Philoso­phie onely, or Logick patched togethet with lincy woolcy, or such like stuff; but that thou may with a poor prison [...]r con­clude that in them is no mixture, but true [Page] effects of that onely truth Christ Iesus in hopes thereof I shall advance to meet with my adversaries Ahabs kinsmen the troublers of Israel.

So that small time the Lord shall ena­ble me to speak, and give you hearts to heare.

I shall deliver my judgement in this method which is.

First, to prove the doctrine. 1

Secondly, answer 3. objections. 2

Thirdly, apply the same to whom it 3 may concerne.

Were it not that supposed queries would 1 hereafter arise, the text were sufficient to prove the truth hereof, yet for your sa­tisfaction1 Kin. 22. turne with me to Michaiah who for prophesying a truth did greatly offend King Ahab: so Ierimiah for pro­phesyingIer. 37 15. a truth was counted a troublerAct. 5. 18. 7. 51. 16, 20. of Israel; so the disciples of Christ wil ful­ly confirm this. Doct. As when they prea­ched the Lord Jesus, it cut the elders even to the heart; yea, they were so exceeding­ly troubled, that little lesse then deathPsalm. 2, 2 Act: 17: 6: must be their reward: So in the like oc­casion, you shall hear the out-cry of peo­ple: saying, these men do exceedingly trouble our City; yea for preaching theAct: 34: 5: Truth, you shall be the men that turn the [Page] Kingdom upside down, and in conclusionDan. 6. 7. esteemed movers of sedition; yea trou­blers of Counties, Towns, and Parishes.Obj. 1.

Yet say you we conceive such Truths should be silent, that we understand will hinder a Reformation, and so trouble theirProv. 25. 11. proceedings as from these Scriptuures will appear. A word spoken in his place is Rom. 12. 18. like Apples of Gold with Pictures of Sil­ver: So if it be possible as much as in you is be at peace with all men▪ I do so conceiveAnsw. too, provided that Reformation be real, not verbal, that under pretence of Refor­mation in Religion, doe root up Religion. I say if your Reformation be real, it mustNote. be in Truth; so that Truth prophesied or preached, can in no kind be said to hinder but further a Reformation; in that Truth must be the Foundation, Truth must be the instrumental case; yea Truth must be all in all in a true Reformation: So that your Scriptures if a true exposition be gi­ven theron, are much important to the question in hand, in that a word in due season is commendable; yea, saith Wis­dome it produceth joy to the Speaker, and Auditory; yea, how good is a word in due season: But the question is when is the Season, if not to reprove a Child when he offends; if not to reprove David upon the [Page] act of Adultery: So when were a time more seasonable for Elijah to divulge a Famine; but when Ahab had Idolized his Pride and Voluptuousnesse: so that deare friends to conceal a Truth when Errours are published, is not the season, but to speak a word in due season, is to preach light in darknesse, to divulge Truth in op­position to Errors; as saith the Apostle, Be 2 Tim. 4. 2 instant in season, and out of season; so that it is cleer, there is no season, but a Truth ought, nay must be divulged (Provided) the God of Truth carry out thy heart by the Power of Truth; to speak nothing but the Truth, as it is in Iesus.

I say to thee, it matters not, whetherSo estee­med. learned or unlearned: whether a Trades­man or no; if God hath given thee a Ta­lent, thou must trasuck with it, as Christ hath the saying: no man lights a candell to Mat. 5. 15 put under a bushel. So that it's the expresse command of Christ, that such so gifted must not be silent, least in so doing he be condemned for an unprofitable Servant:Matth. 25▪ 26. but, say you, if it be possible as much as in you is, be at peace with all men: True, it is a blessed condition; but the question is, whether the Apostle intends there the si­lencing of Truth, that thereby you may attain love and peace with all men (or [Page] that) when thou art reviled of any man, not to revile again; as when thou art evill spoken off, not to speak evill again: to this purpose, the Apostle hath his saying, Re­compence to no man evil for evil: but if thyVers. 17. enemy hunger feed him, &c. This beloved is the Exhortation, that ye would be at peace with all men, that is, overcome their pride with your humility; overcome their malice with your love; overcome theirVers. 21. evill with your good, that so if it be possi­ble, you may be at peace with all men, good or bad, friend or foe, &c. (yet not so) as to bury Truth; but in all love discover Truth, that Christ did not come to send Peace without Truth, but Peace with Truth; that so Truth and Peace may kisse each other, &c.

But you will say who may wee most suspect a many or a few theObj. [...] wise or the ignorant those that are gifted and called or those that are not, in thatProu. 15. 7. 1 Cor. 7, 20. saith the wiseman the lipps of the wise disperse, knowledge, and saith the Apo­stle let every man abide in the same voca­tion wherein he was called. It is very re­quisiteAnsw. to answer this objection in that the trouble may be imputed to the trou­blers, to th' end it may appear take the ad­vise of Elijah, he having experience can di­rect [Page] you the truth hereof that notwith­standing the prophets of Baal be four hundred and fifty in opposition to onevers. 19. poor Elijah, yet try your doctrine by the touchstone of truth Christ Iesus in which you shall finde that the people of God the Family of love are not many but few, yea the fewest of all Sects or Churches whatsoever, (So few) that it is the subject of Christ saying my little Luke 12. 32. flock two of a tribe one of a city, So that it may be suspected if not concluded that an error may be found in many and a truth in few, but say you these prophets so many, this assembly so great, are men of wisdome; therfore cannot erre, neither is there any colour or shew that these should prophesie a lie and one poore traidsman that hath no leaarning should preach a trueth, in that saith the text the lips of the wise not the ignorant O deare friends what wisdom is this, what wise men are these, whether you intend the wise men the Sorcerers of Egypt, or Mo­ses and Aaron, whether the Magici­ans the Astrologians or Daniel, whether the Scribes & Pharisees or Christ and his Disciples, Dear friends have you not read that God will confound the wisdom of the wise; so that he saith where is the [Page] wise where is the Scribe, where is the dis­puteer 1 Cor. 1. 19. 20. of this world hath not God made the wisdom of this world foolishnesse [...]

Is not this too too apparant that, that which is foolishnesse with God is wisdom with man that which is of no validity with God is in high estimation with man, if not why not the ignorant so accounted as the learned, Oh my deare friend that I might prevail with this court in the behalf of Ahabs kins­men, O that these tears might move the Judg of the Court to shew kindnesse un­to them; notwithstanding their unkind­nesse towards Elijahs friends: this is the evill: this is the injury that I wish my Adversaries; even this, that the Lord the Iudg of this Court would open their eys, that so they might see the evill of their doings; even this evill, of accusing and attaching innocent Elijah, inocent Saints for troublers of Israel, when you have heard they are found troublers themselvs but say you these Elijahs kinsmen ought to follow their vocation, their trades and callings appointed them, & not take upon them the work of the Ministery, wanting parts enabling them therto; by which all scandals, reproaches, and tumults would be taken away, and People, Citiet, Towns, and [Page] Villages, would be at peace and unity.

Dear friends, do but seriously consider the extent of this Apologie or Exposition on this Scripture; let every man abide inThat is in reference to a hu­man Cal­ling, not a divine cal, being con­firmed a Minister, may have both. Mat. 6. 3. Act. 18. 3. the vocation wherin he was called: from hence you infer, that no man ought to lay aside or change his calling, or that a man so called, so traided, ought not to assume to himself another Calling. In answer to this Christ and the Disciples are engaged, in that these aspersions & false imputati­ons doth as highly concern thē, as any o­ther in that, we understand Christ was a Carpenter, the Disciples Fisher-men, Paul & Aquila was Tent-makers; yet notwith­standing their crafts, they took upon thē the work of the Ministery, as appeareth in the Record, where you may find Christ questioned by what authority he did preach. Act. 4. So the Disciples was examined, in whose Name they did teach, & do miracles, &c. yet wanted a human call, having no expe­rience of any Vniversitie or Colledg what­soever; yet wanted no ability to divide the Word of God aright, or to cary forth that holy & heavenly message of the King of Kings, but were in a high measure ap­proved of by God, & therby authorized by the divine inspiratiō to the astonishmēt of their adversaries, by being not only able [Page] Minister of the Letter, but able Ministers of the Spirit, frō thence studying to shew thēselvs approved, not only by man but God, and therby vindicating their calling & institutiō frō such reproches & tumults affirming that it doth not arise from their Preaching, but from their envious spirits, in that they seek their own prais & credit more then the praise or credit of God, and hereby are inraged with cruelty over the Saints of the most high, supposing to blot out, or at least silence the language of the Scripture, which the Apostle hath so fully▪ [...] Cor. 1. [...] Tim. 1. 11 1 Cor. 4. 1 recorded that he was by the will of God appointed, A Preacher, an Apostle, & a tea­cher of the Gentiles; therfore let Israel so think of us as of the ministers of Christ, & disposers of the secrets of God. So that it is cleer, that the troublers are first troubled, wicked Ahab for breaking the cōmands of God, & not Elijab; saying, I have not: no, it is thou and thy Fathers hous [...], &c.

But say you, we are to give no offenceObj. 3. 1 Cor. 10. 3 [...]. to any whatsoever high or low, rich or poor, Christians or Heathens, as saith the Apostle, give none offence, neither to Iewes nor to the Grecians, nor to the Church of God; therefore you are not to proceed in such a way that doe of­fend, not only in the singular, but plu­rall, even a whole Kingdome.

It is requisite every man should be cau­tiousAnsw. herein, and very watchfull and cir­cumspect, that nothing be acted by thee, that may offend the adverse party; that although it be thy liberty to eat or drink or do any such thing; yet if it be a bon­dage to another, I conceive thou ought to forbear in that it is but morall; so in­different, that notwithstanding it be lawfull to thee, yet it is not expedient for the other: Therefore (saith the Apo­stle)1 Cor. 8. [...] if meat offend my brother, I will never eat flesh so long as I live; would Paul for­bear to eat that which is comfortable & refreshing to the body, and all that he might not offend his brother, so I cōceive ought every Christian to forbear such things as are indifferent, instance days, times, and seasons, concerning which hath been a great offence in cities, towns, and villages, in that some esteems one day above another, and another man counteth e­very doy alike: So that saith the Apostle, Rom. 14▪ let every man be fully perswaded in his minde, which perswasion will remove all offences; that notwithstanding some opē their shops, others shut their shops, yet if both perswaded, what need offence arise, but if it do arise, the rise therof is offence given. So the offender, then to observe, or [Page] not observe a day is no offence, but if thou that keeps the day be offended at me for not observing the day, thou gives offence; so the offender the disturber of Peace, the troubler of Israel. As observe, two men of two judgements, one for sprinkling of infants, the other for dipping believers, yet thou art in peace with one, and he in peace with the other, so that there is no offence in either, but now if he that is sprinkled be offended at he that is dipped, then the party sprinkled gives the offence; so the offender the troubler of Israel. As is confirmed in one remarka­ble passage betwixt the Lord Major of London, and a Constable of the said City▪ in whose Ward there was some Saints as­sembled together, to reason out the mi­steries of the Gospell; concerning which, notice was given to the neighbours, that there was a private conventicle, at which they were ready to obey their father, and with all vigilance to put his work in agi­tation, which was done accordingly, in­somuch that there was a great tumult; upon which the Constable of the said Pa­rish did inform the Lord Major, and withall desire a warrant to fetch those Saints before his Lordship, to which the Lord Major replied, by whom is the tu­mult [Page] from them within, or them with­out? the said Constable being convinc'd of the truth thereof answered, from them without, then make the warrant to ap­prehend thē without, &c. From hence let all sorts of people observe, that he that is the 1. troubled is the troubler, he that takes the offence gives the offence, so the offender. Then it may be concluded, that Elijahs kinsmen, those that you call Con­venticlers, those that you call Tub-prea­chers, those that are tradesmen, that have no human learning, do not give offence, do not trouble true Israel. No, no, it is Ahabs kinsmen; such as deride, reproach, & persecute Elijahs friends, the Saints of the most high; these and such as these are the offenders, the troublers of true Israel. Thus dear friends, having with all brevi­ty that might be, & with as much sobrie­ty as the Lord hath afforded me, collected the quintessence of the Text into 2. con­clusions, & from thēce reduc'd the excel­lence therin contained into severall bran­ches, so that little else can be expected; only my conclusion in 2. things, which is. 1. That you would walk circumspectly in1 Pet. [...] 14, 16. all your ways, that so your accusation may appear with Elijah suppositive, and not affirmative; therefoer saith Christ, be­ware of men: so say I, beware of Ahabs [Page] kinsmen, deserve no stain in your white raiment, that they have no sinfull act to brand your profession with, knowing this, that if thou be a friend of Elijah, thou hast many enemies that waits for thy fal­ling; therefore I say, be vigilant in all that thou do, that when thou art accused▪ and attached by Ahabs friends thy cause may he as inno [...]e [...]t as Elijah, that so the judge of the Court may vindicate thy good name from false information. &c.

If it so fall out, thou be the man that 2 is ptrsecuted by Ahab or his friends, my request is, thou would be exhorted by Christ; to be arm'd with Elijah's pati­ence, that so thou may overcome their evill with good, and labor with all meek­nesse and tender respects, to redeem that time they lose, in letting thy light soMath. 5 16 shine before men of all sorts and Sects whatsoever, that thereby Ahabs acquain­tance may have the like occasion to glori­sie God, as they had by thy friend Elijah, saying, the Lord is God, the Lord is God. Thus having done; thou shalt overthrow the treachery of any adversaries, in the saying of Elijah. I have not troubled Is­rael, but thou and thy fathers house, in that ye have forsaken the commandements of the Lord, &c.