The First Dish at the Wilshire Feast, Sermon
THE FIRST DISH AT THE WILL-SHIRE FEAST, NOVEM. 9. 1654.
1 CHRON. 12.32.
And of the children of Iſſachar, which were men that had underſtanding of the Times, to know what Iſrael ought to do: the heads of them were two hundred, and all their brethren were at their commandment.
I Forbear a Preface, becauſe I have ſo much work in the Text. To improve time at the firſt, that we may not want it at the laſt, I ſhall fall directly upon the words.
And of the children of Iſſachar, which were men that had underſtanding of the times, to know, &c.
In an hiſtorical relation, you expect no other choice of words, then only fit expreſſions, neither will a narrative well endure a garniſh; for many times, while the ſtory is trim'd, the truth is ſmother'd: yet in ſome caſes, the higheſt ſtrains of Rhetorical elegance, can but ſufficiently adorn noble Truth.
And what will you ſay to this Text? here is an extraordinary emphatical Hebraiſme, and an ordinary Metanymie in one ſentence, and a ſignificant Trajection in the next, but I will ſhew you, not tell you what there is.
And of the children of Iſſachar] a quiet midling tribe, neither the head nor the tail. In the ſolemn and prophetical bleſſing of the Tribes, both by Jacob and Moſes, there's not much good promiſed to them, and therefore the more obſervable to read ſuch things of them. They
Were men that had underſtanding of the times] here's their excellency, and 'tis excellently expreſt foreign, knowing underſtanding to the times: the word [knowing] reſpects the mind in way of apprehenſion: the word [underſtanding] reſpects the mind in way of conſideration, when the mind doth accurately diſcern, and judge of things. And the word [times] lagnittim, the 70. well renders foreign the occaſion of time, and ther's a Metanymie of the adjunct, time being put for the things done in time, q. d. they had given themſelves much to obſerve ſeaſons, wherein matters of moment were meeteſt to be done, and by obſerving the occurrences of affaires, they got much experience, and thereby much wiſdome. And this their underſtanding was not for meer ſpeculation, but
To know what Iſrael ought to do] (or if you admit of a trajection) that Iſrael might know what to do. They inſtructed them that were any way under them, or that came to them for advice.
The Heads of them were 200.] the diviſion of Canaan unto the ſeveral Tribes, is not altogether unlike the diviſion of our and into Shires. And the officers of their particular Tribes, do ſomewhat reſemble our Sheriffe, Juſtices of the Peace, Mayors, Bayliffes, Conſtables, and other Officers of Shires, Cities, Burroughs, Hundreds, and Pariſhes.
And all their brethren were at their commandment] gnal pihem ſuper os eorum, becauſe the command proceeds from the mouth. Their prudence was ſo highly eſteemed, that every one was willing to do what they adviſed. In ſhort, here were 200. of the children of Iſſachar, men that had underſtanding of the times, that knew and conſidered what was ſeaſonable to be done, and all their brethren were willing to follow their advice. Whence you may learn this Doctrine
That where ſome few hundreds of countreymen meet, that underſtand the duty of the times, they may lead their whole countrey along with them, for their general good. Here were two hundred of the tribe of Iſſachar met together at Hebron, then the chief City of the Nation, and they met at a Feaſt of their own providing, for verſ. 40. The men of Iſſachar—brought bread,—meat, meal, cakes of figs, and bunches of raiſins, and wine, and oyle, and oxen, and ſheep abundantly: for there was joy in Iſrael.
They manage the proper duty of the times with ſuch underſtanding and diſcretion, that all the countrey whence they came, are willing to do what they adviſe them.
The Doctrine is ſo natural, I need not call in Scriptures to avouch it. Take one that will do more then prove it, 2 Sam. 20.16.22. one wiſe woman of the City went unto all the people in her wiſdom, and perſwades them to what preſerves them from deſtruction.
Queſt. 1. Wherein doth this underſtanding conſiſt? I will keep within the very words of the text, and what they plainly import.
Reſp. 1. In a true knowledge and apprehenſion of things, as they are in their own nature. To know the nature of a divine command, and the nature of a chriſtian duty. And to ſpeak plainly in a word, ſuch knowledge you will never attain to, but by the Scripture. I remember Auguſtin cloſeth his commendation of Scripture thus; That whatſoever a man hath learned, extra Scripturam, if it be hurtfull, there 'tis condemned; if it be profitable, there 'tis found. There you ſhall abundantly find all thoſe things, which you can profitably learn elſewhere, and thoſe things which you can learn no where elſe, are there taught with wonderful height, yet condeſcention. Prov. 3.4. Forget not the Law, keep the Commandement, ſo ſhalt thou have good underſtanding in the ſight of God and man. [Good underſtanding] or good ſucceſs, the Hebrew word ſignifies both, and there is good reaſon why it ſhould, becauſe of the near dependance of the things themſelves: Good underſtanding, doth beget good ſucceſſe.
2. This underſtanding conſiſts in a due conſideration of their duty. I dare appeal to your own conſciences, whether conſideration be not a principall ingredient in the compoſition of all graces. How come perſons to repent of ſin? when do they ſet themſelves againſt ſin? when they conſider the evill of it, and the danger they are expoſed to, by it. When do perſons look after Chriſt, but when they conſider the neceſſity of him, and that they are undone without him, that he invites them to come, and 'tis beſt to take his invitation? How come men to get this practical wiſdome, this underſtanding in the text, but by enquiring what is their duty, and conſidering the fit circumſtances of performing it? Job ſaith, (Iob 23.15.) when I conſider, I am afraid. q.d. When I weigh in my mind all Gods proceedings with me, I am afraid. When conſcience is aſleep, conſideration will awaken it; men could never run ſo madly into ſin, were they not inconſiderate.
3. Diligence is requiſite to this underſtanding. This is implied in both the other; you will never get a right knowledge of things, without a diligent ſearching after knowledge: you will never conſider rightly of things without a diligent fixing of your hearts upon your duty. The diligent hand (ſaith Solomon) makes rich, rich in grace, rich in all good works; a lazie chriſtian is alwayes a beggatly chriſtian. You know one of the firſt curſes that God denounced againſt man, was, in the ſweat of thy brow, thou ſhalt eat thy bread. Now though all curſes be taken away by Chriſt, yet this lies ſtill as a a croſs in the way of a chriſtian, that even in ſpirituals, he cannot earn his bread, he can never get, nor improve any grace without ſweating for it. Gods free gift doth not hinder, but further and encourage labour and diligence. Eccleſ. 9.10. whatſoever thy hand findeth to do do it with all thy might: for there is no work, nor device, nor knowledge, nor wiſdom in the grave, whither thou goeſt. This brings to the ſecond Quaere.
Queſt. 2. What underſtanding ought we to have of the times?
I muſt intreat you to be ſerious in the anſwer to this enquiry, for it cannot but thwart the common practice of the generality of men. This underſtanding of the times conſiſts in theſe three things.
Reſp. 1. In the underſtanding of the general duties of all times: There are ſome duties which run through the whole courſe of our lives; we ought to live alwayes in the fear of God, Acts 17.30. God calls upon all men every where to repent: we ought alwayes to make Religion our buſineſſe, to do nothing to Gods diſhonour, but to put forth our ſelves to the utmoſt to walk acceptably before him; to bind our ſelves to our good behaviour: Yet do not miſtake, as if the ſtrongeſt engagements to be wholly for God, had any the leaſt bondage in them; but I would have Religion to be like the marriage bond, That as there is none more ſtrong, ſo there is none more deſireable, more comfortable. I would have you al to entertain Religion with ſomething ſutable to the Iſraelites entertainment of the Ark, 1 Sam. 4.5. When the Ark of the Covenant of the Lord came into the Camp, all Iſrael ſhouted with a great ſhout, ſo that the earth rang again: ſo that the enemies of holineſſe may cry out, Woe unto us, woe unto us, who can deliver us out of the hand of this mighty God, who will ſmite prophane perſons with all manner of plagues?
And another general duty of all times, is to be profitable unto others: to do what we poſſibly can to promote Religion in the world. The Apo. in Eph. 4.12, 13. compares the collective body of chriſtians to the natural body of an infant, and Chriſt to the ſoul; as the child grows in all the parts of the body, ſo the ſoul puts forth it ſelf in all rational operations. Now every member grows not out of ſelf-intereſt, but common intereſt, and Chriſt communicates of his ſpirit according to ſuch growth; only here's the diſſimilitude: let a child grow never ſo faſt, yet the growth doth not make any addition of new members unto the body, there's not ſo much as a finger, or a toe the … for all the growth: but now Religion ſpreads it ſelf like l…, communicates it ſelf unto thoſe that are yet unlevened. Ther's addition of members in the myſtical body of Chriſt. And there is not any gracious ſoul, but can heartily joyn with Paul in his wiſh for Agrippa. Acts 26.29. I would to God, that not only thou, but alſo all that hear me this day were both almoſt, and altogether ſuch as I am.
Secondly, The underſtanding of the times conſiſteth in the underſtanding of the particular duties of ſpeciall times, every ſeaſon of a mans life brings 'its particular duties along with it. Remember thy Creatour in the daies of thy youth: doe not ſpend the morning of your life in vanitie, ſo let young men improve their ſtrength, and old men their experiences for God, and the good of others. But the Text fits us with two adjuncts of time very conſiderable.
Firſt, they were times of diviſion, alteration and changes: and what are ours? they had been long harraſt with civill war, between Saul and David, between David and Iſhboſheth, and they were yet unſettled; now at ſuch a time the ſons of Iſſachar, many of them ſhepheards, moſt of them plaine country-men. Theſe knew what to doe, this ſhews their wiſdome. Goe you, and doe likewiſe. But what ſhall we doe? I will tell you what, and give you a preſident for it. 1 Pet. 2.15. for ſo is the will of God, that with well doing, ye may put to ſilence the ignorance of fooliſh men, there's your duty. Daniel 6.4, 5. Then the Preſidents and Princes ſought to find occaſion againſt Daniel concerning the Kingdome, but they could find none occaſion, nor fault: for as much as he was faithfull, neither was there any error or fault found in him. Then ſaid theſe men, we ſhall not find any occaſion againſt this Daniel, except we find it againſt him, concerning the law of his God. There's your preſident. Obſerve the time of it, 'twas when Darius had broken the head of gold, the Babylonian monarchy, and now Daniel is againe gracious in court, and prefer'd in office above all the enemies of the church. Theſe could find [no occaſion] no matter of accuſation, nor colour of ſuſpition of unfaithfulnes [neither was there any error] his many, mighty, envious, ſubtill enemies deſpaired to find him faulty, or colourably faulty in the management of ſo great affairs, in ſo tickle times [except we … it againſt him concerning the law of his God] they muſt proceed to out-rage againſt God himſelfe, or they can do nothing againſt him. In a word then; walke ſo exactly, that your very enemies may have nothing againſt you, and if the world uſe you like it ſelf, Matth. 5.12. rejoyce, and be exceeding glad for great is your reward in heaven.
Secondly, they were times of opportunities for doing good: and ſo are ours. 'Tis confeſt all times have ſomthing peculiar in them to exerciſe the graces of the godly: and there will never want ſnares to entangle thoſe that are godly, but let us not for any evill that we feel or feare, neglect the opportunities of doing that good which we may—what opportunities you have, I ſhall ſhew you in the application.
Thirdly, The third thing wherein the right underſtanding of the times conſiſts, is in prudently obſerving the fit ſeaſon for the performing of all duties. Every thing is beautifull in its ſeaſon: and it is conſiderable, God never calls to any worke, but he gives a fit ſeaſon for the doing of it. I muſt work, ſaith Chriſt while it is day, the night cometh when no man can worke. Eccleſ. 8.6. Becauſe to every purpoſe there is time and judgement: therefore the miſery of man is great upon him. Every enterpriſe hath its proper ſeaſon, and peculiar manner of acting, upon which narrow point the ſucceſſe of ſuch undertakings doth depend, and this cannot without wiſdome be duely obſerved. There's a word uſed. Rom. 8.26. helpeth our infirmities foreign, lifts over againſt us; 'tis a metaphor taken from two mens lifting at a logg, which one man cannot move; now the ſpirit of God lifts at the heavier end; if we lift with him, we may go thorough with our duty, but if we loſe the ſeaſon of his help, all our endeavours may come to nothing. For if that ſeaſon which God affordeth us for buſineſſe be loſt, 'tis probably loſt irrecoverably. I once ſaw a ſhip ſtrike upon the Goodwin ſands, but the tide coming in, and help being at hand juſt in the nicke of time, it came off ſafe, whereas had it beene let alone a little till ebbing water, it had beene loſt irrecoverably: Doe but time your buſineſſe, and you ſayle before the wind, looſe your opportunity, and you drive as Pharaoh did in the red ſea, when his chariet-wheeles were taken off. I cannot better expreſſe this, thereby turning you to Chriſts owne words, which he uttered with tears over the once holy city, which is now a ruinous heape. Luke. 19.41, 42. when he was come neare, he beheld the city and wept over it, ſaying, if thou hadſt known, even thou, at leaſt in this thy day, the things which belong unto thy peaco! but now they are hid from thine eyes.
Queſt. 3. How is it likely that a few underſtanding men may probably ingage all their country-men to performe the duties of the times they live in. I ſhall only name a two fold ground.
Reſp. 1. Men know the ſtate of their owne country better then ſtrangers can, to ſpeake directly ad rem: here you are met from all parts of your country. Doe not you know the ſtate of your country better then ten times your number of any other men in the world? One can ſay, I was born in ſuch a place, where the Goſpel was never powerfully preacht in my time. Another can ſay, I live in a place, where profanenes doeth exceedingly abound. And a third can tell ſtories of the ranting, and licentiouſneſſe of apoſtate Chriſtians. Againe, you know the temper of your owne neighbours and country men, better then others can: you know in what places people be incorrigible, and men muſt deale with them as with thornes, as David expreſſed it: you know where people are fickle and unſetled, that they muſt be ſtroakt into a good liking of ſound truth, or they will fly out, & be worſe by means of bettering them. And
Secondly, Men of the ſame country are intereſted in one anothers affections, which doth exceedingly fit them for the doing & receiving of good: men will take that from a countryman, a neighbour, a friend, which they will not from another. Let me tell you plainly, you have carried your ſelves ill in the places of your abode, if you have not gotten ſome eſteeme and credit, more then in places where you are not knowne, that a reproofe or an admonition will come with authority from you. Men commonly love the places of their birth, and their country-men among whom they were bred, being more willing to doe for them then for others; and the places of our nativity and education doe challenge, and looke for ſomthing from us. This is deſervedly put into Sions lamentation, that of all the ſons ſhee brought up, there was none to comfort her. Now if God give you opportunity, will you not anſwer it? you read of Mordecai Eſter, 10.3. Mordecai the Jew was great among the Jews, and accepted of the multitude of his brethren, ſeeking the wealth of his people, and ſpeaking peace to all his ſeed.
But I haſten to the application, and begin with an uſe of Reproofe, wherein if any ſhall thinke I am too keene, let them thinke withall, that I ſhall be glad to be miſtaken, in the ſins that I reprove, if you can plead for your country in any particular, not guiltie. But if theſe ſins be among you, the two edged ſword had need to cut, and therefore I will not ſay, beare with me, but as Jothan to the Shechemites, Hearken unto me you men of Shechem, that God may hearken unto you: There are five ſins I ſhall reprove, and with the reproofe propoſe a remedy, that as I launch the ſore, I may apply a plaiſter.
Firſt, Profaneneſſe: Are there not with you, even with you, aye with us in this congregation, ſome profane Eſau's, that will hunt away their bleſſing, and game away their bleſſing, and ſweare away their bleſſing, and drinke away their bleſſing, that ſcorn preciſeneſſe, and hate reproofe? to ſuch as theſe, I am ſent with heavy tidings; I muſt tell you from a holy God, that when you can laugh no more at holineſſe, God will laugh for ever at your deſtruction: that when you have wearyed your ſelves in workes of darkeneſſe, you ſhall have your portion in everlaſting darkeneſſe; I remember aſtory of your owne country, 'tis of Roger Biſhop of Salisbury, that built Shirborne Caſtle, and the Caſtle of the Deviſes (accounted once one of the goodlieſt Caſtles of Europe) when he was ready to die, 'tis reported, that inter mortis metum, et vitae tormenta, vivere noluerit, et mori neſcierit, Betweene feare of death, and torment of life, he would not live, and yet he knew not how to die. How ſoone may this be your caſe? remember Eſau Heb. 12.16.17. that profane perſon Eſau, who for one morſell of meat ſold his birthright, for you know how that afterward when he would have inherited the bleſſing, he was rejected, for he found no place of repentance, though he ſought, it carefully with teares. I hope better things of you, but pray then, doe what you can to ſtop the inundation of profaneneſſe in the places where you live, or have acquaintance. What's the remedie?
Put downe the multitude of ale-houſes in your country. Theſe are the peſt-houſes of the nation: it were well if they were ſhut up, for thence the plague of profaneneſſe ſpreades all over the land: but I forbeare them at preſent, this being one of the projects wherewith I ſhall cloſe my ſermon.
Secondly, The ſecond ſin is errour, this is the cunning of the old ſerpent, that when he cannot keepe perſons, profane, he will drive them into the other extreame; if profaneneſſe ſtare men in the face, and looke dreadfully, then a ſmacke of religion, with a vigorous imbracing of ſome unſound opinion will ſet them in the higheſt forme of Chriſtianity preſently. O beloved, it is ſad to conſider, how this leproſie ſpreads, what more ordinary then for perſons when their conſciences are a little awakened, and thereby diſquieted by the word, to take the opium of ſome errour, and quiet all againe preſently. Heretofore upon the preaching of the word, you ſhould have perſons pricked at the heart, and cry out, Men and brethren, what ſhall we doe to be ſaved? But now if ſtrictneſſe be preſſed, that's Legall; if repentance be urged, that is not fine enough; when poore ſoules are a little ſtartled by a rouzing ſermon, ſatan hath his emiſſaries to ſeize upon them, let them but liſt themſelves in ſuch a congregation, take up ſuch an opinion, the worke is done, they are Saints preſently.
The cure of this, is, get a godly Miniſter into your country, if you cānot get a ſufficient number ſetled, yet you may procure ſome godly, learned, prudent Miniſters to preach up & down in the country, from place to place, that there may not be a darke corner in the country. Be as vigilant for truth as ſatan is for errour: let not ſatan ſet up his flag, but indeavour [what in you lies] that the ſpirit of God may lift up a ſtandard againſt it. You may probably meet with reproaches here, but goe on, feare not. When by Jeromes meanes ſome hereticks loſt their libertie of teaching their errour, Auguſtine writes thus to him, I have alwaies honoured thee, but now much more, if my eſteeme be capable of addition. All that love the truth will reverence thee, and which is a greater glory, all hereticks deteſt thee. Gentlemen, I would recommend unto you Jehaſhaphats practiſe, He ſent Prieſts and Levites to preach in the cities of Judah, and his Princes accompanied them, to give countenance and incouragement to the deſigne, 2 Chron. 17.7, 8.
Thirdly, the third ſin is formalitie in religion, which is nothing elſe but a finely compoſed and well acted tragedie o… religion, a pageant of piety, a reſemblance of godlines. Ignatius ſpeaking of ſome kinde of Chriſtians, ſaith, They were but foreign and they had only foreign, written upon them.
And Chriſt calls them whited Sepulchres, they have religion written in capitall golden letters upon the outſide, but inwardly they are nothing but ſtinking rottenneſſe. O that you would deale plainely with your owne ſouies, is there any here, that ſerves God with a reſerve, that quarrells with ſcripture for requiring more ſtrictneſſe, then they are willing to practiſe? I remember it is given as one character of the Manachees, that they labour for nothing more, then not to find what they ſeeke. Is not this the character of ſome here? I am ſure it is of too many profeſſours that pretend to ſearch after the knowledge of their dutie, but they are loath to find it: pretend they would ſeeke out their ſecret ſins, but they are loath to part with them.
For the cure of this. Truly I am here almoſt at a ſtand, this diſeaſe is Ludibrium theologorum, theſe kinde of Chriſtians can doe by ſermons, as Mountebankes doe by poyſon, they are fore-armed, that they cannot worke upon them; let Miniſters ſay what they can, they will practiſe what they liſt: this diſeaſe is like the ſtone in the bladder, the remedies ſpend their ſtrength ere they come at the place affected: reproofe, and conviction, and counſell, have ſpent their ſtrength, before they can come neere their hearts, but I muſt attempt a cure. The only remedie I know, is a doſe of true repentance; this may ſet them right, and that I may ſet it on with efficacy, I will give you a ſcripture inſtance, what a cure repentance wrought, in a caſe as bad as this, (ſo farr as any ſin may be compared with formalitie) there were ſome hundreds of one tribe met together, and a ſad meeting it was, but it proved a good one at laſt, it is the tribe of Benjamin, I meane, who for their ſin were brought to 600 men only. Judges 20.47. in the dayes of Jehoſhaphat there were 380000 fighting men of that tribe. The greateſt number of them in the plaines of Moab were but 45600, not the ſixth part of what they were after their great blow, upon their repentance they mightily increaſed, out of a ſmall handfull; ſin brings low, but God upon our ſerious repentance, can quickly increaſe us, and make our latter end better then our beginning.
Fourthly, A fourth ſin is uſeleſneſſe: how many are there that are rather-like what Jacob foretold of Iſſachar, then what Ezra here records of them, that he is like an aſſe, couching downe betweene two burthens, becauſe reſt is good. Many men care not ſo they can but ſnug in quiet and rub out their time without trouble and danger; if they can do ſo, they take themſelves to be very wiſe men: as if men were ſent into the world, to have only ſuch a narrative made of them, as there is of ſome Judges of Iſrael; they had ſo many cities, ſo many children, and they rode upon ſo many aſſes, and that is all you read of them. So ſuch a man he got a great eſtate, and he matched his children very well, and perhaps when he is dead, you may hear of ſome charitable legacie in his Teſtament, but not by his Will; thanke you death, or you ſhould never have heard of any good at all, and but a little then. If this baſeneſſe be creeping upon any of you, for cure of it
Take a holy revenge upon your ſelves, do you finde your hearts cling cloſe to the world, 'tis like the cleaving of a cold hand unto a hot fire-iron in extremitie of weather, 'tis ſome refreſhing at preſent, but it teares the fleſh off when removed. You cannot let your hands cleave to the world, but it will doe worſe then burne your fingers. It is a prettie paſſage (me thinkes) that I heard of a Gentleman as he rode by the way, an old man begged ſomething of him, and he gave him a groat, when he rode a little paſt, he bethought himſelfe, a groat, that might have ſerved 3 or 4, upon theſe thoughts he rode backe to the poore man, and demanded his groat, which when he returned him, he gave him a ſhilling, ſaying to himſelfe, now I am revenged.
Fiftly, The fifth ſin I ſhall reprove, is Temporizing, this is the underſtanding moſt men have of the times; they know how to make their advantage of the times, to turne with the times, and to ſerve the times: they can fawne upon the ſins of the times. O the baſe ſpiritedneſſe of the men of this generation! that if they can but cringe themſelves into preferment, and get ſome fat gobbets of wealth, or bladder of honour, blown up with ſtinking breath like their own: they will venture the diſpleaſure of God, and what not! Do any of your conſciences tell you, you are ſuch? let me adde this for conſcience to chew upon; you ſhall be filled with your own waies. You can complement with God, and give him good language, but nothing elſe, ſo God will give you good words again, but turn you off with, I know you not; or as Chriſt ſaid to Judas, Friend, wherefore art thou come? betrayeſt thou the ſon of man with a kiſſe? it were better for thee thou hadſt never been born. Can any of you kiſſe Chriſt, and betray him? bow the knee to him, and ſmite him upon the head? Friends, what do you think Religion is? do you think it is a meer juggle, a Blinde to make uſe of? a Servant to wait upon your deſignes? are theſe things becoming chriſtians? but I muſt forbear.
For the cure of it. Be convinced of the vanity of the creature. Do but, ſaith Cyprian, withdraw thy ſelf a little, ſuppoſe thy ſelf on the top of ſome mountain, where thou mighteſt ſafely ſee fluctuantis mundi turbines, the world in its proper colours, thou wouldſt pitie the world, and rather bleſſe God for thy being delivered from the ſnares of it, then deſire to have much of it. Alas poor rich man! thou doſt ſhift, and ſhuffle, and make ſhipwrack of faith, and conſcience, and all to get — what I pray you? nay, I know not what, all thou canſt poſſibly get, will not buy a plaiſter broad enough to lay upon thy wounded conſcience: this is directly croſse to Epheſ. 5.15, 16. See then that you walk circumſpectly, not as fooles, but as wiſe, redeeming the time, becauſe the dayes are evill.
The ſecond uſe is of Exhortation.
Firſt, Be perſwaded every one of you to mind Religion ſeriouſly. You know Chriſt tells us, that towards the end of the world, the times ſhall be like thoſe before the floud, men ſhall be eating and drinking, &c. but in this unlike them; for then one might have a temporal deliverance by the faith of another: but now, two ſhall be in one houſe, the one ſhall be taken, (to glory) and the other left (to periſh) two ſhall be in one bed, the one ſhall be taken (into Abrahams boſome) the other ſhall be left (to the devils torments) a believing wife cannot then ſave an unbeleeving husband, a gracious father, cannot then ſave an ungracious child. Chriſtians, 'tis a perſonal reformation I would firſt urge you to. Begin with your own hearts, and with your own lives. Take up Job's reſolution, My heart ſhall not reproach me as long as I live: when you hear a Sermon, let every man think he is ſpoken to, in particular. This is one reaſon why the Commandements are given in the ſecond perſon ſingular, Thou ſhalt have no other Gods before me, &c. every man is to applie them unto himſelfe, as if God ſpake to him by name. This is it that loſeth ſo many Sermons, aye, and ſo many ſouls to, viz. the want of perſonal application. O that I could therefore ſpeak to you all, as if I were ſpeaking but to one man. Rom. 14.12. Every one of us muſt give account of himſelf to God: therefore 1 Theſ. 2.11. I exhort and charge every one of you (as a father doth his children) that ye would walk worthy of God, who calls you unto his Kingdom and Glory.
Secondly, Set up the Power of godlineſſe in your families: as ever you would have a part in Abrahams bleſſing, take part in his worke, Gen. 18, 19. I know him that he will command his children, and his houſhold after him, and they ſhall keepe the way of the Lord. He had as big a family to inſtruct as any of you: there were above three hundred in it, able to beare armes. But I will give you an inſtance beyond his, and 'tis of Solomon, pray obſerve it, for the world can never match it. He had a thouſand wives, and could give an account (a true one, though a ſad one) of every one of their ſouls, Eccleſ. 7.28. And for the number of his ſervants, 'tis not eaſie to gueſſe the quantitie: how many ſervants muſt every one of his wives have? he had ſeven hundred wives which were Princeſſes, their retinue was certainly great; he had forty thouſand ſtalls of horſes for his charets: Judge hereby what a world of ſervants there muſt be belonging to his Court. You read his daiely proviſion, that ſhews the greatneſſe of his family. 1 King. 4.22, 23. And Solomous proviſion for one day was thirty meaſures of fine flowre, and threeſcore meaſures of meale (that is three hundred buſhells of flowre, and ſix hundred buſhells of meale) ten fat oxen, and twenty oxen out of the paſture, and an hundred ſheepe, beſides harts, and roe-bucks, and fallow-deere, and fatted fowl: and yet his family, though ſo great, was ſo well ordered that, (1 King. 10.15.) the Queene of Sheba was amazed to ſee it, nay more, his ſervants were ſo ſeaſoned with Religion, that about five hundred yeares after their children are in a ſpeciall manner recorded by the ſpirit of God, to be the moſt eminent of their times for Religion. Ezra. 2.58. The children of Solomons ſervants, were three hundred ninety and two: they are with the forwardeſt to enjoy freedome of Gods worſhip, and though others ſhrunke from their firſt ſubſcription, ſo did not they; not a man of them, Nehem. 7.60. The children of Solomons ſervants were three hundred ninety and two. This cannot but ſhame us, that have ſo few to take care of, and yet take ſo little care of them. The Lord ſet it upon our hearts.
Thirdly. Combine together to advance Religion in your County. You know what God commanded his people to do for the land of their captivitie, where they were in a condition of ſlavery. Ierem. 29.7. Seek the peace of the City, whither I have cauſed you to be carried away captives, and pray unto the Lord for it: for in the peace thereof ſhall you have peace. What then ſhould you do for the place of your Nativity? Chriſt takes it for granted, that in Nazareth, where he had been brought up, They will ſurely uſe this Proverb, Phyſitian heal thy ſelf, whatſoever we have heard done in Capernaum, do alſo here in thy own countrey; and 'twas their oppoſition to the Goſpel, that hindred him from anſwering their expectation. Friends, I hope that oppoſition to the Goſpel will not hinder you, but that every one will be willing to do his utmoſt for your own Countie. It is eaſie to heape up inſtances in all hiſtories, what good Patriots have done for their countrie, but I forbear; and will only urge a raritie of your Countie: the like whereof, I do not remember that ever I heard or read: I mean that Cathedral which was longer in building then the Jewes Temple; for it was above fifty years in building: and do you not think the Founders did intend, by proportioning the doors to the moneths, and the windows to the daies, and the pillars to the houres of the year, that you ſhould learn this inſtruction. Not a monethmonth, nay, not a day, nay, not an hour ſhould be let paſſe without ſomething of Religion? And what may you now do for promoting Religion in your County? what may you not do, if you will ſet to it in good earneſt?
You know in our conſtitution of Parliaments, we have the members choſen from every County, and though ſome Counties have but a very few, yet their County expects good from them. Might we ſuppoſe now all the members of Parliament to be choſen out of one County, and that Parliament ſo conſtituted, to be the ſupreame Authority. O what would all thoſe men do for that County? why Friends, I may in ſome ſort call you the VVil-ſhire Parliament, and I dare boldly ſay, if you will manage your buſineſſe wiſely, you may carry on the projects I ſhall propoſe, with as good ſucceſſe, as if you had Parliamentary Authority to back them: and you may raiſe ſufficient money by voluntary contribution, as if you had power to lay a taxe; and I dare ſay, 'twill be paid more willingly. Me thinks by this time your Attention asks me, what would you have us to do?
I ſhall name three projects, which I ſhall but name, as being more chargeable then the preſent times will bear.
Firſt, To ſet up the light of the Goſpel in all the dark places of your Countie.
Secondly, To raiſe a ſtock to ſet the poor on work, this ſtock when once raiſed, a ſmall matter would continue it.
Thirdly, To maintain ſome poor Schollars, for ſome conſiderable time, at the Univerſity. If you will but think of theſe things, I may ſpare my labour in telling you the uſe of them. But I leave theſe; if any will but brood them between this and your next meeting, by that time theſe projects may be hatcht.
At preſent, there are three things I ſhall crave leave to urge, as being more feaſible then the former. The firſt will ſave many extravagant expences. The ſecond may be done without much charge, and the third is reſolved upon already by ſome, and I doubt not but will be embraced by all.
Firſt then, put down all your wicked Alehouſes, if you have any mind to be rid of prophaneneſs, put down your baſe Alehouſes. Theſe are the Devils Nurſeries, where his children are inſtructed in the myſteries of iniquitie. There it is men harden themſelves againſt the Goſpel; and ſteep them ſelves, as if they would fain make themſelves like ſobby logges, of which the fire can have no power: but they are miſtaken in the nature of hell-fire, for though the Sea ſhould emptie it ſelf into the bottomleſs pit, 't would be as water upon lime, make it burn more fiercely. But there's not a drop of water to cool that tongue, that upon the Ale-bench ſets it ſelf againſt heaven.
Could I perſwade you but to ſuppreſs Tippling, I ſhould not doubt but prophaneneſs would receive its mortal wound. But I muſt adde, Thoſe that undertake this buſineſs, muſt arme themſelves with patience, and reſolution, and manage it prudently; otherwiſe they will do more hurt, then good.
Secondly, ſet up pettie Schools in every Pariſh, or in every other Pariſh, to teach children to read, and let them be catechiſed every week. This though it may ſeem a difficult work, yet if you would all of you, according to your ſeveral relations, to ſeveral parts of the County, endeavour it: the work would be done ſpeedily, as Nehemiah ſaid of the building of the wall of Ieruſalem, when every one took his part, and had a mind to the work (Nehem. 3. throughout.)
How many poor people may hereby come to knowledge? many whole families in the countrey have not any one perſon in them that can read: how can theſe learn any thing? how can theſe ſanctifie a Sabbath? could their children but read, and were their children but taught the principles of chriſtian Religion, it might be a more ſpreading good then you are aware of: and one ten pounds would buy above two thouſand Catechiſmes, which would yield a pretty handſome diſtribution to every Pariſh in your County.
My third project is contrived to my hand, viz. the ſetting up of ſome weekly Lectures in places moſt deſtitute of the Goſpel. Now it is not onelyonly propoſed, but reſolved by the Stewards to ſet up two weekly Lectures for the year next enſuing, the one at Trubridge, the other at Calne, upon their Market daies, and to allow five and twentie pounds to each of thoſe two, godlie, able, and faithful Miniſters, whom they will forthwith employ to preach there: and if your bountiful contribution ſhal exceed that ſum, the overplus ſhal be laid out, for the redeeming ſome of your countrey-men out of priſon.
And now I have propoſed theſe things, I am ready to believe, you will not need arguments to perſwade their entertainment. I can ſcarce think of any thing to be objected againſt them. 'Tis true, carnal reaſon may ſay, theſe kind of projects will ſpoile your meeting, for when you intend a meeting for the continuation of friendſhip, and ſhall be impoſed upon, to the picking of your purſes; who will meet another time? if carnal reaſon make this objection, I hope Religion is well able to make an anſwer to it. 'Tis better never to meet, then meerly to eat, and drink, and riſe up to play: may you not expect, that while the meat is yet between your teeth, the wrath of God may fall upon you: or at leaſt, that God may ſend leanneſs into your ſoules. You know how Chriſt managed a great feſtival, Iohn 7.37, 38, 39. In that great day of the Feaſt, Ieſus ſtood, and cried, ſaying, If any man thirſt, let him come unto me, and drink, He that believeth on me, out of his belly ſhall flow rivers of living water; this ſpake he of the Spirit, which they that believe on him ſhould receive. O do what you may, to bring ſin-ſick ſoules unto Chriſt: to lay them under the influences of the Spirit of grace: and to ſtop up ſinners way with thornes. Ierom affirmes that this was Iſſachars underſtanding of the times; they were (inter alia) doctores ad feſtivitates, their excellency lay in giving directions about Religious feaſts; Though he may be miſtaken in the interpretation of the Text, I am ſure you will not be miſtaken in the improvement of the Text, if you Religiouſly and induſtriouſly ſet your ſelves [at this your Feaſt] to doe your country ſome reall ſpirituall good.
But alas, 'tis not to be hoped that you ſhould all be unanimous in ſo good a deſign, there are but few will be drawn in to ſuch an undertaking, I will grant this. But becauſe there are but few will do any thing; therefore ſhall thoſe few do nothing? becauſe you meet with more reproach, then aſſiſtance, therefore you will forbear acting for God! why, by the ſame reaſon, you may forbear praying in your families, and hearing of Sermons, for theſe things are ſubject to reproach too.
But you do not know yet what to do, you apprehend more difficulty in theſe things, then you can at preſent foreſee, or expreſs. — And ſo you alwayes will, till you are reſolved with chriſtian courage to bear down difficulties, to turn over objections to be anſwered by faith, to beg wiſdom of God by prayer, and to ſet down this with your ſelves, God offers me an opportunity of doing good, how ſhort it may be I know not: I cannot be faithfull unto God, nor ſo much as anſwer it to mine own conſcience, if I do not trade my talent for my Maſters greateſt honour: I will therefore honour God with my ſubſtance: I will return him ſomething, that gave me all. Beloved, can you poſſibly rake up any demurre why you ſhould not lay out your ſelves to the utmoſt for God; which God may not infinitely return upon you, why he ſhould never have given Chriſt unto you? and why Chriſt ſhould never have undertaken your reconciliation with God? can you meet with the difficulties Jeſus Chriſt met with? can you meet with that contradiction of ſinners, that Chriſt bore? He was not diſcouraged. He went up and down doing good. He left you an example, that you ſhould follow his ſteps. Be followers of Chriſt as dear children. If the example be too high, take Hezekiah. 2 Chron 31.21. in every work that he began in the ſervice of the houſe of God, and in the Law, and in the Commandements, to ſeek his God, he did it with all his heart, and proſpered.
THE END.
End of the text · Samuel Annesley, The First Dish at the Wilshire Feast (1655)