Solomons Choice, Sermon

Solomons Choice · Sermon

p. 1SOLOMONS CHOICE: OR, A Preſident for KINGS, and PRINCES, and all that are in Authority.

1. KINGS chap. 3. verſ. 9.

Give therefore thy ſervant an underſtanding heart to judge thy people, that I may diſcerne betweene good and bad: for who is able to judge this thy ſo great a people?

FOr more orderly entrance into the handling The Introduction.of theſe words, and the better underſtanding both of them and of the context, there are three ſpeciall things which I ſhall commend unto your preſent obſervation out of this Chapter.

1. Solomons love to God.

2. Gods love to Solomon. and

3. The ſpeciall uſe which Solomon made of Gods ſpeciall love unto him.

Solomons love to God is deſcribed in the third and fourth The firſt ſpeciall.verſes, and therein there are theſe particulars conſiderable. Firſt, the ſincerity of it. Secondly, the infirmity which did accompany it. Theſe are laid downe together in the third verſe. And thirdly, an inſtance to prove both, in the fourth verſe.

p. 2The ſincerity of his love is contained in theſe words: And Solomon loved the Lord, walking in the Statutes of David his father. That is, in the ſame Statutes which David his father walked in **See 2 Kings 22. 2.2 Kgs 22:2. In which words there is both a direct aſſertion, He loved the Lord; and a demonſtration of that which is aſſerted, He walked in the Statutes of David his father. This agrees well with thoſe words of our Saviour, If ye love me, keepe my Commandements.…ohn 14. 15.

The infirmity which did accompany his love, is expreſſed in thoſe words: -OnelyOnly he ſacrificed, and burnt incenſe in the high places. His marrying of Pharaohs daughter is no where imputed unto him for a ſinne, (a)(a)Nuſquam hoc nomine in ſacris literis reprehenditur. Mencchius in loc.becauſe it is ſuppoſed ſhe was before the marriage converted to the true Religion. The 45 Pſalme makes this more then probable.

Sacrificing in high places ſeemes to be excuſed in the ſecond verſe, yet not wholly, but in part. (b)(b)A tanto ſed …on a toto.The Law of God for ſacrificing in one place onelyonly which God ſhould chooſe, is very expreſſe. Levit. 17. 3. Deut. 12. 13. And therefore whatſoever might be pleaded from examples of old, the cuſtome of the times, or the eaſe and benefit of the people, it was a ſinne either to uſe, or ſuffer other places then that one for ſacrifice. Yet as the people in the ſecond verſe, ſo the King in this third ſeemes to be reprehended in that regard (c)(c)Not onelyonly Cajetan on the place, but Tremelius and Junius excuſe Salomon; how ſolidly let the learned judge.. Yet ſuch an infirmity as this might well conſiſt with ſincerity; for we read the like of Aſa. The high places were not removed; nevertheleſſe Aſa his heart was perfect with the Lord all 1 Kings 15. 14.1 Kgs 15:14his daies.

By the way let us here take in theſe following Obſervations:

1. To love God is a matter of ſingular commendation. Inferences from the firſt ſpeciall.This was the brighteſt Diadem in Solomons Crowne. p. 3There cannot be a blacker brand then that which is ſet on many in the prophecy concerning theſe latter daies: That they are lovers of themſelves, and lovers of pleaſures more then lovers of God (a)(a)foreign 2 Tim. 3. 4. A ſecond inference.2 Tim 3:4.

2. There is no abſolute perfection to be found in the beſt of Gods ſervants. David was a man after Gods owne heart, except in the matter of Ʋriah. That which is ſaid of the Angell and Church of Sardis, I have not found thy works perfect before God (b)(b)Revel. 3. 2.Rev 3:2, may be ſaid of all Magiſtrates, Miniſters, and the beſt Chriſtians. Cur righteouſneſſes are as filthy rags (c)(c)Iſa. 64. 6.Isa 64:6. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us (d)(d)1 John 1. 8. Uſe of the ſecond inference.1 John 1:8.

Therefore, 1. let us humble our ſelves upon all occaſions, and be ſerious in the worke and buſineſſe of this day, which is to afflict our ſoules before God (e)(e)Levit. 23. 27Lev 23:27.

2. Let's be alwaies mortifying of corruption, and die daily to ſinne, and cleanſe our ſelves from all filthineſſe, both of the fleſh and ſpirit; perfecting holineſſe in the feare of God (f)(f)2 Cor. 7. 1.2 Cor 7:1.

3. Let's adde to our faith vertue, and to vertue knowledge.2 Pet. 1. 5.2 Pet 1:5

But above all, 4. let's truſt perfectly to the grace of Chriſt (g)(g)2 Tim. 2. 1.2 Tim 2:1, and reſt wholy and alone upon him, who of God is made unto us wiſdome, righteouſneſſe, ſanctification and redemption (h)(h)1 Cor. 1. 30.1 Cor 1:30. In whom it is that we are compleat (i)(i)Col. 2. 10. The third Inference.Col 2:10.

3. Obſerve we further. God takes notice of all good and evill in his children. He doth graciouſly diſtinguiſh of their waies. That which is evill, he ſets upon record as evill; yet acknowledges, ownes, and accepts of that meaſure of good which he finds in them, be it more or leſſe. This appeares at large by all Chriſts expreſſions to the ſeaven Churches of Aſia (k)(k)Rev. …. & 3. chap..

p. 4The knowledge of it makes much for the praiſe of his Uſe.Wiſdome and Juſtice, and ſerves both for our humiliation and conſolation: For our humiliation, becauſe all things are naked and open before him with whom we have to doe (a)(a)Heb. 4. 13.Heb 4:13. He is acquainted with all our waies (b)(b)…ſal. 139. 3.. For our conſolation, becauſe there is no God like unto him for paſſing by tranſgreſſion (c)(c)M…c. 7. 18.. If he ſhould marke iniquity who ſhould ſtand? (d)(d)Pſal. 130, 3.Ps 130:3. As for all the good we do, we ſhall in no wiſe loſe our reward (e)(e)M…t. 10. 42..

As touching Gods love to Solomon, it's largely deſcribed The ſecond ſpeciall.from the fifth verſe to the fifteenth, wherein we have the Hiſtory of a moſt holy and gracious communication between God and Solomon in a dreame, in which the exub'rancy of Gods love to him appeares by theſe particulars.

Firſt, in paſſing over the corruption of the times unpuniſhed.The particulars whe…eby Gods love to Solomon is manifeſted.

Secondly, in communing with him as one friend with another, and that in ſuch a manner as was not ordinary either between God and man, or between God and his owne peculiar people.

Thirdly, in giving of him liberty to aske what he would. And God ſaid, aske what I ſhall give thee, at the fifth verſe; a ſtrong temptation, and yet withall an extraordinary favour, and that which cannot be paralleld. 'Twas a great liberty which Abraham tooke to himſelfe in prayer, Gen. 15. ….Gen 15when he ſaid, Lord God, what wilt thou give me, ſeeing I goe childleſſes &c. And God did mightily ſtoope unto that unbeleeving Ahaz, in ſaying, Aske thee a ſigne of the Lord Iſa. 7. 11.Isa 7:11thy God: aske it either in the depth, or in the height above. But no inſtance reaches fully unto this, wherein the love Eph 3. 20.Eph 3:20of God was ſo much the greater, becauſe he is able to doe exceeding abundantly, above all that we aske or thinke**foreign.

p. 5Fourthly, in guiding of his heart to aske that which was moſt meet. It was eaſie for God to promiſe freely and largely, and to performe accordingly, but it was hard for Solomon to aſke that which might become him. **Nemorite preca…ur, niſi quem 'Deus incitet ad …andum. Pe…. Mart.Many have not onelyonly loſt their opportunities but undone themſelves by fooliſh requeſts, as Adonijah.

Fiftly, in accepting of his choice. And the ſpeech pleaſed the Lord, that Solomon had asked this thing, the tenth verſ….

Laſtly, in multiplying of his bleſſings upon him beyond all deſert, and expectation. Behold I have done according to thy Word, loe I have given thee a wiſe and an underſtanding heart, ſo that there was none like thee before thee; neither after thee ſhall any ariſe like unto thee. And I have alſo given thee that which thou haſt not asked; both riches and honour: ſo that there ſhall not be any among the Kings like unto thee, all thy daies. The 12 and 13 verſes.

By all which there is a lively demonſtration, that beſides An inference from the ſecond ſpeciall.the common love of God to mankind, and his ſpeciall love towards his Church and children, there is a ſingular and peculiar love wherein he abounds towards ſome according to his good pleaſure.

And this ſerves firſt to manifeſt and magnifie (a)(a)foreign.the exceeding The uſe of that inference.riches of his grace, Eph. 2. 7.

As alſo, ſecondly, to quicken us unto a holy emulation amongſt our ſelves, that each of us may ſtrive to be better then other, and to doe and ſuffer more for Chriſt, becauſe God can make us more then a proportionable recompence, even in point of love.

It ſerves alſo, thirdly, to ſhew the reaſon of that variety which is found in Gods providence towards his owne children; ſome rich, ſome poore, ſome noble and ſitting among Princes, others are made the dung and offſcouring of all things, & yet all equally choſen in Chriſt, p. 6called according to his purpoſe, juſtified, adopted, ſanctified, and heires of glory.

And yet further, fourthly, to reprove our ſlothfulneſſe for neglecting God, as uſually we doe. This ſingularity of his love is no matter of diſcouragement, as ſome Dix…rit fortè q…ſpiam, …ur etiam … opti… …is n… datur? Into datur. Ch…iſtus e…im dixit, Quicq…id …, &c. John 14 14. 1 John 5. 14. Rom. 8. 2…. Zich. … 10.John 14:141 John 5:14Rom 8:2may thinke, but rather an invitation and incitement unto all. We have every one of us a full breſt of conſolation in the promiſes, Aske, and it ſhall be given you, &c. Mat. 7. 7. If ye ſhall aske any thing in my name, I will doe it, ſaith Chriſt our advocate. And this is the confidence that we have in him, that if we aske any thing according to his will he heareth us. We have alſo the ſpirit to helpe our infirmities. The ſpirit of ſupplication and grace. God doth every day new and ſtrange things for his people. And which of us have not ſome bleſſing or other which we muſt needs acknowledge to be our own peculiar?

The third ſpeciall, and that which is moſt remarkable in The third ſpeciall.the Chapter is the ſingular uſe which Solomon made of Gods ſingular love; That conſiſteth in two particulars:

Firſt, in improving of it to his owne benefit, and the good of the people which God had committed unto his charge, as in the words of the Text. Give unto thy ſervant therefore an underſtanding heart, &c.

And ſecondly, in improving it to Gods glory (the center wherein all things meet at laſt,) as is declared in the 15 verſe. And Solomon awoke, and behold it was a dreame; and he came to Jeruſalem and ſtood before the Arke of the Covenant of the Lord, and offered up burnt-offerings, and offered peace offerings, and made a feaſt to all his ſervants.

Oh that there were in every one of us ſuch a heart, that we could improve the evidences of Gods love to us, unto his praiſe and for publique good. Our daies of humiliation wherein we have long waited on the Lord, p. 7and ſtill doe waite, would ſoone be turned into daies of thankeſgiving, according to that promiſe in Zachary, chap. 8. verſ. 19. Thus ſaith the Lord of hoſts, the Faſt of the fourth monethmonth, and the Faſt of the fifth, and the Faſt of the ſeventh, and the Faſt of the tenth ſhall be to the houſe of Judah joy and gladneſſe, and cheerfull Feaſts. But alas, deſtruction upon deſtruction is cried, for the whole Land is ſpoiled **Jerem. 4. 20.Jer 4:20. And what's the cauſe of all this evill? Even that which followes in the 22 verſe of that Chapter. For my people is fooliſh, they have not knowne me, they have no underſtanding: they are wiſe to doe evill, but to doe good they have no knowledge.

If it be demanded, what remedy? the anſwer is out of the words of the Text, Give unto thy ſervant an underſtanding The Text.heart, &c.

In which words we have three things to conſider of.

1. Solomons choice, or deſire.

2. The ground and reaſon of that choice.

3. The meanes which he uſeth to attaine it.

His deſire in generall is an underſtanding heart; and 1more eſpecially, an underſtanding heart to judge Gods people, and to diſcerne betwixt good and bad.

That is, ability and faithfulneſſe to performe the office and duty of a King towards the people of Iſrael, agreeably to the will of God.

The ground and reaſon of his deſire is partly the ſenſe of 2his owne weakneſſe and inſufficiency, which is intimated here in that exclamation at the cloſe, For who is able to judge this thy ſo great a people? and more fully expreſſed in the ſeventh verſe. I am but a little child: I know not how to goe out, or come in; and partly alſo from the conſideration of the people over whom God had ſet him, and that in two particulars: 1. Becauſe they were Gods people. p. 8Thy people. 2. Becauſe they were a great and numerous people This thy ſo great a people. Both theſe reaſons are more fully laid downe in the eighth verſe immediately foregoing: for in theſe words Salomon ſums up and couches the ſtrength of all which he had ſaid before. And thy ſervant is in the middeſt of thy people, which thou haſt choſen, a great people, that cannot be numbred, nor counted for multitude, verſ. 8.

The meanes which he uſeth to attaine his deſire is prayer, 3.which here he makes to God in faith, and with a great deale of humility.

Some of the Schoolmen, and popiſh Commentators diſpute out of this text, 1. whether Salomon had the uſe of free-will in this dreame; and 2. whether he merited at the hands of God by aſking wiſdome **Aquira…. 1. 2. qu. 113. a…. 3. ad. 2. & 2. 2. qu. 156. ar. 5. ad. 1. Cornelius a Lapide in loc.; but I ſhall leave them to their dreamings about theſe their ſuppoſed problems. And for the better underſtanding of every tittle in the Text, and that every word may be duely weighed before I ſettle on any point of doctrine, I ſhall endeavour to hold out unto you ſuch obſervations as may the better enable us to comprehend whatſoever it pleaſeth God herein to reach forth to us by his Spirit.

The firſt obſervation toward the explication of the 1. Obſervation.words is this: All the expreſſion; which are uſed in the Text are very ſignificant. Give, i. e. graciouſly beſtow on me, and worke in me, according to thy free grace, and almighty power.

Ʋnto thy ſervant] an humble deſcription of himſelfe. Kings are Lords and Maſters towards men, but ſervants towards God. Under his authority. At his command. Set up by his providence. Depoſed at his good pleaſure. He changeth the times and the ſeaſons: he removeth Kings, and ſetteth up Kings. In particular we read of Nebuchadnezzar. p. 9Dan. …. 21.He was driven from the ſons of men—till he knew that the moſt high God ruled in the Kingdome of men, and that he appointed over it, whomſoever he will (b)(b)Dan. 5. 21.Dan 5:21. And more generally, the Pſalmiſt ſpeaking of God ſaith, He ſhall cut off the ſpirit of Princes: he is terrible to the Kings of the earth (c)(c)Pſal. 76. 12.Ps 76:12Therefore abſolute power, and to be the ſons of men are abſolutely incompatible, even in thoſe who are called Gods.

An underſtanding heart] This expreſſion alſo, ſavors of a great deale of humility. Cor docile, ſo the vulgar Latine; a teachable heart. Cor audiens, ſo Arias Montanus, foreigna hearing heart. He preſumes that God would be willing to teach him by his Spirit, but is affraid leſt through corruption he ſhould turne the deafe eare. God offers himſelfe a teacher to many, but they are not willing to learne of him. -Depart from us, for we deſire not the knowledge Job 21. 14.Job 21:14of thy waies. Yet we may not be too curious about the phraſe here; it's plaine enough what Solomon meant, both by Gods anſwer, at the 11. and 12. verſes, compared. Becauſe thou haſt asked this thing,—underſtanding to diſcerne judgement. Behold, I have done according to thy word: lo, I have given thee a wiſe and an underſtanding heart. And by that other relation which the holy Ghoſt makes in a Chron. 1. 10. Give me now wiſdome and knowledge, that I may goe out and come in before this people, &c.

It followes in the Text, to judge] This one word compriſes all the duty of a King, either for peace or warre, at home, or abroad, upon ordinary, or extraordinary occaſions. As in that other place, Make us a King to judge us, like all the Nations (d)(d)1 Sam. 8. 5. To judge here is praeeſſe, regnare, imperare, gubernare. vide Barthol. Weſtthemerum.1 Sam 8:5. There be ſeverall waies of judging which your ſelves are experimentally acquainted with. I'le ſay nothing of the particular kinds. All are here included, and in all, even in the loweſt, p. 10about ſmalleſt matters there is need of wiſdome.

Thy people] Solomon ſeemes to be much affected with this conſideration, and therefore we ſhould take the more notice of it. All people are Gods people by Creation, and generall Providence, but Iſrael were his peculiar people. Yea, a peculiar treaſure unto him above all people—A Kingdome of Prieſts, and a holy Nation (b)(b)Exod. 19 5, 6 v…r … R…pect muſt … had to Saints as S…ints:Exod 19:5Exod 19:6. The more Saints therefore there are in a Kingdome, the more care ſhould be taken for governing of them with reſpect unto their Saintſhip. It's Chriſt his glory to be King of Saints **Rev. 15. 3.Rev 15:3; and it is the glory of all Kingdomes to have Saints for Subjects. To be King of Men is ſomething. To be King of Nations is greater. To be King of Chriſtians is the height of all. This therefore doth ſadly aggravate the ſinnes of many Governours in theſe latter ages, that all the injuries which they doe unto their ſubjects, are done to Chriſtians, to Gods people, by ſuch as profeſſe themſelves to be Chriſtians.

That I may diſcerne betweene good and bad] This relates both to perſons, and things. Different things, and different perſons, require different adminiſtrations. There is a ſhew of wiſdome in folly, and an appearance of evill in the greateſt good. Princes, and all that are in authority, uſe to be haunted with flatterers, and evill-counſellors, therefore they have need of a diſcerning ſpirit.

For who is able to judge this thy ſo great a people?] A great people, that cannot be counted, nor numbred for multitude. As in the latter end of the eighth verſe. Solomon admires the multitude of his Subjects. They were his glory (a)(a)Prov. 14. 28.Prov 14:28in one ſenſe, but they are alſo his feare and care, and make his burthen the heavier. He ſeemes to deſpaire in himſelfe, as well he might, at the greatneſſe of his charge. Nowadaies the Great ones of the World thinke they never p. 11have ſubjects enough unleſſe they could conquer all the World, yea all Worlds. Alexander wept to heare of more than one, becauſe he had not as yet conquered one. As ſome men joyne houſe to houſe, ſo doe others joyne Kingdome to Kingdome. The Catholicke King would faine be a Catholicke Monark. But Solomons heart akes within him to conſider the greatneſſe of one Nation, which, as it was the ſmalleſt of all people in the beginning (b)(b)Deut. 7. ….Deut 7, ſo it was never to be accounted of in compariſon with thoſe who were under one of the foure Monarchies. An humble heart takes a true eſtimate of difficulties as they are, and ſuch a heart God had graciouſly given unto Solomon. And thus far of the expreſſions and their ſignificancy, which fall under the firſt Obſervation.

The ſecond Obſervation is this: Solomon diſputes not upon 2. Obſervation.the words of God, **Nec petiit, ne… expectavit deliberandi ſpatium. Pet. Mar.either on the meaning of them, or of the ſecret intention of God, whether it was to try him, or otherwiſe; much leſſe of Gods power, or faithfulneſſe: but in …ull aſſurance of faith he cloſes with the promiſe implied in the command, and improves the liberty which God had granted him with all holy boldneſſe. Oh that we were like minded in reference to all the great and precious promiſes which are ſpread before us in the Scripture. Open thy mouth wide, (ſaith God) and I will fill it (c)(c)Pſal. 81. 10.Ps 81:10. Concerning my ſons, and daughters, command ye me (d)(d)Iſa. …5. 11.Isa 5:11. Call upon me in the day of trouble, I will deliver thee (e)(e)Pſal. 50. 15.Ps 50:15.

A third Obſervation. Solomons heart was ſecretly guided 3. Obſervation.by God to aske wiſdome. It's a ſpeciall favour from God, to have grace whereby we may be able to aſke things which are meet for us, and things agreeable to his will (f)(f)1 John 5. 14.1 John 5:14. There are ſome (too many) who whiſper into the eares of God ſuch deſires as are not fit to be named **Qui …urpiſſim… vota d…i… inſuſurrunt Seneca.. Ye aske, and have not, becauſe ye aske amiſſe, that ye may conſume it upon p. 12your luſts, ſaith St. James (b)(b)James 4. 3.Jas 4:3. Gods children are in a double reſpect beholding unto God in point of prayer, for teaching of them to pray, as well as for hearing prayers. The Lord in mercy vouchſafe us this grace, on this day of prayer, and then we ſhall have no occaſion to complaine as thoſe wicked ones in Job, -What profit ſhould we have if we pray unto him? (c)(c)J…b 21. 15.Or as thoſe hypocrites in Iſaiah, Wherefore have we faſted, ſay they, and thou ſeeſt not? wherefore have we afflicted our ſoule, and thou takeſt no knowledge? (d)(d)Iſa. 58. 3.Isa 58:3but to conclude as David begins. I love the Lord: becauſe he hath heard my voyce, and my ſupplications (e)(e)Pſal. 116. 1.Ps 116:1.

The fourth is this. His requeſt ſavours of many excellent 4. Obſervation.graces. Of faith (as we have ſeene already) and of humility, but eſpecially of wiſdome. He askes wiſdome, with a great deale of wiſdome. Wiſdome proper and peculiar for him. Wiſdome to governe. That which was moſt neceſſary for him. All that was neceſſary, and no more. He hath reſpect to his perſon, to his office, to the people, as they were his in one ſenſe to rule and governe under God, but eſpecially as they were Gods. 'Twas not for nothing that his father ſaid of him, Thou art a wiſe man, and knoweſt what thou oughteſt to doe unto him (f)(f)1 Kings 29. H…d not Solomon been wiſe before, he had not known the worth of wiſdome. Hall his contemplations, 17 booke.. Sometime we have the graces which we ſeeme to want. If Solomon had not received wiſdome for government, yet he had wiſdome to pray, and in prayer to preferre the choice of wiſdome before other things. If we had all more wiſdome in prayer, we might ſpeed better, if it were but ſo much as Bernard had, to ſay, Lord thou that giveſt grace to the humble, give me grace to be humble **Domine qui das gratiam humilibus, da gratiam ut ſim humilis. Bern..

The fifth Obſervation. Solomon is not at all ſollicitous for himſelfe, his Honour and Prerogative, but truſts God with all of that kind. All the care which he takes is for the diſcharge p. 131. Obſervation.of his duty. Happy were it for all Nations, if thoſe who ſucceed him in like Office did inherit from him ſuch a diſpoſition. Princes would be more honourable both in life and death, in themſelves, and in their poſterity then uſually they are. Jeroboam corrupted Religion to ſecure the Kingdome, as many in our daies have turned Papiſts, or hankered that way for ſuch an end. But the onelyonly means to eſtabliſh a King upon his Thron is to be conſcionable in his place. How large a promiſe is that which God made even unto Jeroboam, by Ahijah **1 Kings 11. 381 Kgs 11:38? And it ſhall be, if thou wilt hearken unto all that I command thee, and wilt walke in my waies, and doe that which is right in my ſight, to keepe my Statutes, and my Commandements, as David my ſervant did, that I will be with thee, and build thee a ſure houſe, as I built for David, and will give Iſrael unto thee. The booke of Proverbs ſpeakes frequently, and with ſtrong aſſeveration to this purpoſe. It is an abomination to Kings Prov. 16. 12.Prov 16:12to commit wickedneſſe, for the Throne is eſtabliſhed by righteouſneſſe. The King that faithfully judgeth the poore, his Throne Chap. 29. 14.ſhall be eſtabliſhed for ever.

But where is the man of any ranke or quality, who makes matter of duty his maine care? And if it be a fault, as queſtionleſſe it is, in the Higheſt on Earth, to ſeeke themſelves, or to ſtand too much upon their honour, and particular intereſts, what ſhall we ſay or thinke of thoſe who are of inferiour ranke and quality, not fit to be named when Kings are ſpoken of, and yet are guilty in this kind? The glory of God, the ſervice of the State, and the good of the whole Kingdome, would be much more promoted then it is, were it not for thoſe ſhamefull and inexecuſable conteſtations which are betweene thoſe who are otherwiſe moſt Honourable, and well-deſerving, about points of honour, and by-reſpects.

p. 14The ſixt Obſervation. The King here makes no queſtion but 6. Obſervation.God had grace and wiſdome enough in ſtore, to enable him for his Kingly Office, that he might bring glory to God, and be a bleſſing to Iſrael in the diſcharge of it.

And therefore Kingly government is not ſimply, and for it ſelfe to be excepted againſt. The Queene of Sheba's inference was very good. -Becauſe the Lord loved Iſrael for ever, therefore made he thee King, to doe judgement and juſtice (a)(a)1 Kings 10. 7.1 Kgs 10:7. It was part of the ſpeciall bleſſedneſſe promiſed unto Abraham, That Kings ſhould come out of him. And to Sarai,-Yea I will bleſſe her, and ſhe ſhall be a mother of Nations: Kings of people ſhall be of her (b)(b)Gen 17. 6. 16.Gen 17:6Gen 17:16. Chriſt rejoyces in it as part of his glory, that by him Kings reign…, and Princes decree juſtice (c)(c)Prov. 8. 15.Prov 8:15. He himſelfe was a King, and hath thereby ſanctified that calling and eſtate. The benefit of this kind of government is as fully aſſerted in the Scripture as of any other. A King that ſitteth in the Throne of Jud…ement ſcattereth away all evill with his eyes (d)(d)Prov. 20. 8. 26.Prov 20:8Prov 20:26. And in the ſame Chapter, A wiſe King ſcattereth the wicked, and driveth the wheele over them. What ſhall we ſay to thoſe moſt conſiderable places in Jeremy, wherein God ſeemes to ſet out all the dimenſions of his love toward his people the Jewes? And it ſhall come to paſſe, if ye diligently hearken unto me, ſaith the Lord, to bring in no burden through the gates of this City on the Sabbath day, but hallow the Sabbath day, to doe no work therein: Then ſhal there enter into the gates of this City Kings, & Princes ſitting upon the Thron of David, riding in Charets, &c. (e)(e)Jer. 17. 24, 25.Jer 17:24Jer 17:25It ſeemes therefore that profanation of the Sabbath is very prejudiciall unto Kings, and the true ſanctifiers Note.of it are their beſt friends. It follows in the ſame book, -Thus ſaith the Lord, Execute you judgment and righteouſneſſe, deliver the ſpoiled out of the hand of the oppreſſor: and doe no wrong, doe no violence unto the ſtranger, the fatherleſſe, nor p. 15the widdow, neither ſhed innocent blood in this place. For if ye doe this thing indeed, then ſhall there enter in by the gates of this houſe, Kings ſitting upon the Throne of David, riding in Charets, and on horſes, he and his ſervants, and his people (a)(a)Jer. 22. 4.Jer 22:4. By all which it's more then manifeſt, that as it was never worſe with that people, then when there was no King in Iſrael (b)(b)Judg. 21. 25.Judg 21:25, ſo it ſhould never be better then when God beſtowed a King on them, as the fruit and recompence of their obedience. Among the glorious things which are promiſed unto the Church of God, to be enjoyed in the latter ages of the world, this is one, and a principall meanes which is ordained towards the compleating of her happineſſe, that Kings ſhall be her nurſing fathers, and Queens her nurſing mothers (c)(c)Iſa. 49. 23.Isa 49:23. That the ſonnes of ſtrangers ſhall build up her walls, and their Kings ſhall miniſter unto her (e)(e)Ch. 60. 10.. When the New-Jeruſalem ſhall come downe from God, Kings ſhall be no hinderance, but ſhall bring their honour and glory into it (f)(f)Rev. 21. 24.Rev 21:24. And therefore the moſt exact reformation in the Church may well conſiſt with this kind of government in the State, and the folly of that Proverbe will in due time appeare to all the world, No Biſhop, no King.

We have therefore the more cauſe to be humbled this Speciall matter of humiliation.day for all the evill which befals us under ſuch a government. The cry of ſuch as are rob'd, and ſpoil'd, or impoveriſhed, is loud; the cry of the widdows, and fatherleſſe is farre greater. There is abundance of innocent blood ſhed in the Land. The green tree and the dry are both caſt into the fire. The circumciſed and uncircumciſed are viſited in like manner. We muſt needs take that in Ezekiel unto our ſelves. Behold I am againſt thee, and will draw forth my Sword out of his ſheath, and will cut off from thee the righteous and the wicked (g)(g)Ezel. …1. ….. That judgement which is threatned p. 16in Zachary lies heavy upon this Kingdome. I will no more pitty the inhabitants of the Land, ſaith the Lord: but lo, I will deliver the men, every one into his neighbours hand, and into the hand of his King, and they ſhall ſmite the Land, and out of their hand I will not deliver them (a)(a)Z…ch 1…. 6.. God hath cut aſunder his ſtaffe, Beauty, by withdrawing his wonted Providence toward us; and his ſtaffe, Bands, by breaking the brotherhood betwixt one part of the people and another. It ſhames me to ſpeake of theſe things without teares of blood. But what might be the cauſe of all this evill?

In the maine quarrell, I am confident we may plead our innocency, and ſay with David in the caſe betweene him and Saul. -Judge me, O Lord, according to my righteouſneſſe, and according to mine integrity that is in me (b)(b)Pſal. 7. 8.Ps 7:8. But ſurely the ſins of the one party, are not the adequate cauſe of the judgement on both. What ſay's God? Oh that my people had hearkned unto me, and that Iſrael had walked in my waies. I ſhould ſoone have ſubdued their enemies, Pſal. 8…. 13, 14, 15.Ps 8:13Ps 8:14Ps 8:15and turned my hand againſt their adverſaries. The haters of the Lord ſhould have ſubmitted themſelves unto him -And Solomon, When a mans waies pleaſe the Lord, he maketh his Prov. 16. 7.Prov 16:7enemies to be at peace with him. We muſt needs conclude therefore, that our waies are ſinfull, crooked, waies that are not good, ſeeing ſo many who were our friends are become our enemies. And we alſo may ſay, We have no King becauſe we feared not the Lord; what then ſhould a Hoſ. 10. 3.Hos 10:3King doe to us? And if we ſhall ſtill doe wickedly, we ſhall be conſumed, both we, and our King.1 Sam. 12. 25.1 Sam 12:25

Yet one Obſervation more to comfort us a little. Solomon 7. Obſervation.is very confident that his heart was in Gods hands. Either to blind, or inlighten, to mollifie, or to harden, to make him a bleſſing to Iſrael, or a judgement.

Let not us therefore deſpaire, either in regard of our ſelves, p. 17or Our King. He that made Eſau, and Laban relent towards Geneſ. 33. 4. 31. 29.Gen 33:4Gen 33:31Gen 33:29Jacob: That cauſed Saul to acknowledge unto David, Thou art more righteous than I: for thou haſt rewarded me good, where as I have rewarded thee evill. And gave 1 Sam. 24. 17.1 Sam 24:17Daniel ſo large a roome in the affections of Darius, notwithſtanding the conſpiracy of evill-counſellors againſt him. And he that gave his people favour in the eyes of thoſe Dan. 6. 20.Dan 6:20who carried them captives, even that great heart-commander Pſal. 106. 46.Ps 106:46is able to ſet us all right in the apprehenſions and affections of Him who is now too many waies at diſtance from us. We have a divine teſtimony to build our faith upon. The Kings heart is in the hand of the Lord, as the rivers of water: he turneth it whitherſoever he will. And many inſtances Prov. 21. 1.Prov 21:1to ſtrengthen our faith by. Almoſt all the Perſian Kings. Before them the Babilonian Monark, (that head of gold, and heart of ſtone,) to ſay nothing of Pharaoh the Egyptian. How wonderfull is that paſſage concerning Amphilochius of Iconium, **Theodoretus hiſt. Eccleſ. lib. 5 cap. 16.who changed the Arrian Emperors heart, by denying that reverence to his ſonne which he expected ſhould be given him? But conſider what the Scripture ſays further:

Righteous lips are the delight of Kings, and they love him that ſpeaketh right. Prov. 16. 13.

He that loveth pureneſſe of heart, for the grace of his lips the King ſhall be his friend. Prov. 22. 11.

I ſhall not need to ſpeake of theſe by way of applicacation. By this time there is ſufficient light given, as I hope even to the inſide of the Text. But a maine part of the worke is yet behind, which is to raiſe ſome Doctrines, and give in the Ʋſes of them. I ſhall but name the points and open them a little, and though they be ſeverall, apply them all as one.

1. The office and duty of Governours (Kings or others) is p. 18The Doctrinesto judge the people committed to their charge, and to diſcerne between good and bad. That's the firſt.

2. The ſecond. All that beare ſuch Office have ſpeciall need of wiſdome.

3. A third. Wiſdome is to be deſired rather then any outward bleſſing, but eſpecially wiſdome for government in Governours.

The fourth and laſt is this: One ſpeciall meanes to attaine unto wiſdome is prayer.

I ſhall not need to proſecute any of theſe points at large, it will ſuffice to ſpeake ſomething of every one of them mixtly, rather to worke them into the heart by ſome quickning explication, then by reaſons and demonſtrations to perſwade the underſtanding.

The firſt Doctrine preſents the duty of Governours in 1. Doctr. The duty of Governours. 1. part to judge their people.two ſummary expreſſions, or a twofold duty. The firſt is to judge. The ſecond, To diſcerne betweene good and bad. If the queſtion be, what it is that ſuch as are in authority have to doe? here is the anſwer. Not to exerciſe an arbitrary power over mens goods, and perſons, eſtates and lives. Nor to gather up abundance of treaſure for themſelves and their poſterity, and much leſſe to oppreſſe and tyrannize. It was an expreſſe Law of God concerning the Kings of Iſrael. That they ſhould not greatly multiply to themſelves Silver and Gold. Which was not intended Deut. 17. 17.Deut 17:17onelyonly as a reaſon why they might not chooſe a ſtranger tobe King, as Philo the Jew ſuppoſed, but rather as a caution to teach Princes humility, and moderation. That their Phile. de creatione Principi…. verſ. 20.hearts might not be lifted up above their brethren. Daniel ſpeaking of Nebuchadnezzar ſays of him, Whom he would Dan. 5. 19.Dan 5:19he ſlew, and whom he would he kept alive, &c. But therein he relates not jus regis but factum. Not what was done as of Rolloc in loc.right, but what uſed to be done by uſurpation. He which ruleth p. 19over men muſt be juſt. Moſes in the Law ſpeaking to Judges 2 Sam. 23. 3.2 Sam 23:3ſays, That which is altogether juſt ſhalt thou follow. Altogether Deut. 16. 20.Deut 16:20juſt (foreign) Juſtice, juſtice. The doubling of the Ainſworth on the place.word is for more vehemency. The meaning is, all manner of juſtice, and nothing but juſtice, exactly, carefully, and continually.

The ſpeciall things which belong to Rulers in way of judging are theſe, and ſuch like.

1. To provide good and wholſome Lawes for themſelves and their people to walke by. God doth not judge men, but by and according unto a Law. We have a Law; John 19. 7. Ch. 7. 51.John 19:7and by our Law he ought to die—.Doth our Law judge any man before it heare him, and know what he doth? -Sitteſt thou heare to judge me after the Law, and commandeſt me to be ſmitten contrary to the Law? Acts 23. 3. We ſee good men plead the Law, and wicked men pretend to it. Both ſuppoſe it as a neceſſary rule.

2. To appoint inferior Officers and Judges in all places, and for all kinds of buſineſſe. Judges and Officers ſhalt Deut. 16. 18.Deut 16:18thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy Tribes, and they ſhall judge the people with juſt judgement. Of Jehoſophat, it is thus recorded, And he 2 Chro. 19. 5, 9.2 Chr 19:52 Chr 19:9ſet Judges in the Land throughout all the fenced Cities of Judah, City by City. And as touching the right manner of judging, He charged them, ſaying, Thus ſhall ye doe in the feare of the Lord, and with a perfect heart.

3. To ſee that right be done to every perſon, (even to the pooreſt and meaneſt, the widdow, fatherleſſe, and ſtranger) in every cauſe, without partiality and byreſpects, as in Gods preſence, and in Gods ſtead. Oh houſe of David, Thus ſaith the Lord, Execute judgement in the morning, Jerem. 21. 12.Jer 21:12and deliver him that is ſpoyled out of the hand of the oppreſſor, leſt my fury goe out like fire, and burne that none p. 20can quench it, becauſe of the evill of your doings.

4. To encourage the good, and terrifie the wicked. For Rulers are not a terror to good workes, (i. e. ought not to Rom. 13. 3.Rom 13:3be) but to the evill. This was Davids reſolution as a King. A froward heart ſhall depart from me, I will not know a wicked Pſal. 101. 4, &c.Ps 101:4perſon. Who ſo privily ſlandereth his neighbour, him will I …ut off: him that hath an high looke, and a proud heart will I not ſuffer, &c.

5. By all good and lawfull meanes to provide that all ſorts of men, and eſpecially ſuch as are in covenant with God may lead a quiet and a peaceable life, in all godlineſſe and honeſty. Subjects muſt pray for this **1 Tim. …. 2.. Rulers muſt improve their authority toward the furtherance of it. This muſt be their end, ayme, deſire, and endeavour. Gods example toward men. His command laid upon Governours. The end why Magiſtracy was ordained. That happineſſe which all men naturally deſire, and cannot otherwiſe be attained. The light of nature, and dictate of every mans conſcience, as alſo the Oaths which are uſually tendered, almoſt among all Nations to Princes at their ſolemne Coronation, doe not onelyonly ſufficiently informe, but abundantly convince of all this, which in one word is to judge.

And that Governours may be the better able, and more faithfull in judgeing, it is exceeding neceſſary, that …. Part. to diſc…ne between good and …ad.they diſcerne betweene good and bad, which is the ſecond thing wherein Solomon deſires to be enabled by God, and a ſecond part of the duty of Governours. The woman of Tekoah praiſes David in this reſpect, and for that excellency which God had beſtowed on him in this kind. -As an Angell of God, ſo is my Lord the King to diſcerne betweene good and bad (a)(a)2 Sam. 14. 17 foreign2 Sam 14:17. The phraſes of the Originall Language are not altogether the ſame in the Text (b)(b)foreign, p. 21and in the place laſt cited (c), but the ſenſe ſeemes to be one in both, and plainely to imply, that as all Chriſtians foreignin matters of faith and Religion ſhould labour to have their ſenſes exerciſed to diſcerne both good and evill (d)(d)Heb. 5. 14. foreign.Heb 5:14, as in the phraſe of the New Teſtament: ſo all that are in authority ſhould endeavour the like in matters of government. Which is the more neceſſary in theſe regards.

1. For themſelves, that they may know what they have to doe upon all occaſions, and diſtinguiſh betweene the right hand and the left, to ſecure their owne inward peace, and that outward reſpect, reverence, and obedience, which is neceſſary from others. Nothing doth ſo much affect the heart of inferiours as to ſee a divine Spirit in thoſe who are over them. When Solomon had given proofe in one ſpeciall inſtance of his ability this way, the Text ſays, All Iſrael heard of the judgement which the King had judged, and they feared the King, for they ſaw that the wiſdome of God was in him to doe judgement (e)(e)1 Kings 3. 28.1 Kgs 3:28.

2. For others, that they may give ſuum cuique, every one that which is their due. Praiſe and encouragement unto ſuch as deſerve it, and bring the wheele upon the wicked. Their frownes and ſmiles, their eare, and eye, their ſeverity and clemency muſt be diſtributed and applied to each perſon according to their demerit. That rule of the Apoſtle may be of great uſe here. And of ſome have compaſſion, making a difference (f)(f)Jude 22. v.Jude 1:22. How miſerably the judgements of ſome are blinded, their affections miſplaced, their waies and doings corrupted for want of ability this way, poore ſubjects have too much ſeene and felt. Haman is preferred at Court, when the Tree is fitter for him; and Mordecai is forgotten till it was almoſt too late to remember him. There was a great deale of zeale againſt the poore Gibeonites, and none againſt the Amalekites, p. 22though there was a Covenant to preſerve the one (a)(a)Joſh. 9 15.Josh 9:15and both a generall (b)(b)Deut. 25 19.Deut 25:19and a ſpeciall Law (c)(c)1 Sam. 15. 3.1 Sam 15:3to deſtroy the other. Chriſt muſt be crucified, & Barabbas releaſed. The Kings of the earth agree, and give their Kingdomes unto the Note.beaſt (d)(d)R…u. 17. 17.But when the Kingdoms of this world ſhould become the Kingdomes of our Lord, and of his Chriſt, The Nations will be angry.(e)(e)Ch. 11. 18.

3. Good and evill doe ſometimes change apparell, and evill is alwaies bold to thruſt in even among Governours without aſking leave, and exalts it ſelfe in the midſt of them. I ſaw under the Sunne the place of judgement, that … 3. 16.wickedneſſe was there; and the place of righteouſneſſe, that iniquity was there. If it were not ſo, there would be no cauſe for the Lord to threaten in that manner as he doth by Iſaiah. -Woe unto them that decree unrighteous decrees, …. 10. 1.and that write grievouſneſſe, which they have preſcribed. What is it therefore that Governours, eſpecially Lawgivers have to doe, but to diſcerne, as betweene perſon and perſon, ſo likewiſe betweene Law and Law? It followes not, becauſe it is a Law, therefore it is juſt **Mi…ah. 6. 16., and much leſſe is that a good conſequence. Such or ſuch have a power to make Laws, therefore this ſhall be a Law. A diſcerning faculty muſt be improved by the way. And this ſhall ſuffice for the firſt Doctrine. It will be neceſſary to repeat the ſecond againe in the ſame termes wherein it was firſt delivered.

All that are in place of government have ſpeciall need of wiſdome. Solomons requeſt muſt be theirs for themſelves. 2. Doctr.Give unto thy ſervant an underſtanding heart. There is a truth in the point, whether we apply it to Officers in the Common-wealth, or in the Church Moſes directing the people of Iſrael in the choice of Magiſtrates, preſcribes wiſdome for a neceſſary qualification. Take ye wiſe p. 23men, and underſtanding, and knowne among your Tribes, and I will make them Rulers over you. And when the Apoſtles Deut. 1. 13.Deut 1:13ſaw it neceſſary to inſtitute Deacons to eaſe themſelves of their care, and burden in ſerving Tables, and making proviſion for the poore, they give the ſame thing in charge. -Looke you out among your ſelves men of honeſt report, full of the holy Ghoſt and wiſdome. And if men be not Acts 6. 3.Acts 6:3ſit to mannage the buſineſſe of the poore unleſſe they be even full of the holy Ghoſt and wiſdome, it will clearely follow that the greater and more noble imployments doe much more require alike proportion of endowment.

As for State-governours, they have much buſineſſe to runne through. Many enemies to encounter with, either forraine, or domeſtique, or both. As Paul ſaid to the Elders of the Church, -Of your ſelves ſhall men ariſe, ſpeaking perverſe things to draw diſciples after them: ſo may it be Acts 20. 30.Acts 20:30ſaid to the Elders of the Land. There will be ſome, even among you that will drive their owne deſignes, and conſult their owne intereſts, and ſo make parties and factions, to the prejudice of publique good. David makes a ſad complaint to Abiſhai, Behold my ſonne which came forth of my bowels ſeeketh my life. And the like is too often verified 2 Sam. 16. 11. Filius ante diem &c.2 Sam 16:11in others. Among enemies we may well reckon flatterers, hypocrites, falſe friends, as well as thoſe who are factious, ſeditious, rebellious, traiterous, heady, and high-minded, and it will require no ſmall meaſure of wiſdome to deale with all theſe to advantage. The truſt which is repoſed in ſupreame Magiſtrates is great. The perſons which they have to governe are many in number, of different conditions, diſpoſitions, opinions, in whom there is a mixture of all contrarieties. That which pleaſes ſome, others abhorre. One mans riſe is from anothers p. 24ruine. The ends which ſhould be proſecuted are high and noble. The meanes not eaſie to be determined, and ſuch as often miſcarry. The ſubject to be wrought upon is ill affected, and ſo are the inſtruments. The want of a little wiſdome doth often prove a great prejudice, not onelyonly to the credit of ſuch as are in authority aaEccl 10. 1.Eccl 10:1but to the ſucceſſe of their affaires.

Beſides all theſe generals, I deſire theſe few particulars may be taken into conſideration.

1. Even the beſt Governours are ſubject to a great deale of cenſure. **foreign. ….There be many curious eyes upon them. Many that ſeeke advantages againſt them, and waite for their halting. If any evill befall the multitude they are apt to charge it upon ſuch as are over them. Moſes and Aaron could not have ſubſiſted under the murmurings, complaints, & conſpiracies which were directed againſt them, though they were ſet over Iſrael by Gods extraordinary appointment, had not the Lord himſelfe wrought miracles for their preſervation, and for the dreadfull confuſion of Korah and his complices. When Davids company were a little more then ordinarily diſtreſſed, they ſpake of ſtoning him.1 Sam. 30. 6.1 Sam 30:6

3. Suppoſe that all in authority were as happy all their lives as David was for a while. Whatſoever the King did, pleaſed all the people. Yet there is a ſtrict account to be 2 Sam. 3. …6.2 Sam 3:6given unto God hereafter. For we muſt all appeare before the Judgement-ſeat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. If therefore we 2 Cor. 5. 10.2 Cor 5:10can approve our ſelves to the world, that will not ſatiſfie. All the Lyons of the world muſt give an account to the Note.Lambe. He is the bleſſed, and the onelyonly Potentate, the King of Kings, and Lord of Lords. The onelyonly Potentate, p. 25… Tim. 6. …5.becauſe he alone is to continue King for ever. To be a Monarke, is onelyonly to act a part for a while upon the Theatre of this world. It is appointed unto all men once to die, and after this the judgement. And I ſaw the dead (ſaith Heb. 9. 27.Heb 9:27St. John) ſmall and great, ſtand before God: and the bookes were opened-. And the dead were judged out of thoſe things which were written in the bookes, according to their workes. Rev. 20. 12.Rev 20:12Shifts, ſubtilties, excuſes, &c. will ſtand no man in ſtead at that day. Who ever ponders theſe things aright will ſurely apply his heart unto wiſdome. Yet becauſe ſome, though they be not ſo Atheiſticall as to queſtion the foregoing conſideration, may be the leſſe affected with it becauſe it's future, an object of faith and not of ſenſe, therefore I'le adde this third.

3. There is a wiſdome (ſuch as it is) even in Satan and in all his inſtruments. His inſtruments for number are legions, Luke 8. 30.Luke 8:30for property they transforme themſelves into Angels of 2 Cor. 11. 14, 152 Cor 11:142 Cor 11:15light; and as touching the meaſure of their wiſdome, they are in their generation wiſer than the children of light. Luke 16. 8.Luke 16:8The ſpirit of Machiavel, and the Jeſuits is I feare to be ſound in many who would be thought to be at as great a diſtance from them, as the Jewes from Satan when as Chriſt told them, Ye are of your father the divell-. Such John 8 44.John 8:44will never be diſcovered, muchleſſe prevented in their miſchievous devices to hinder good, and increaſe miſery, unleſſe it be by that wiſdome which all our adverſaries are not able to reſiſt. Thus much to ſhew the neceſſity of wiſdome.

The third Doctrine. Wiſdome is to be preferred before all earthly bleſſings, eſpecially wiſdome for government in 3. Doctr.Governours.

It's hard to looke beſides the proofe of this point, if we caſt our eyes into the booke of Proverbs. Thus we p. 26read in the third chapter, Happy is the man that findeth wiſdome, and the man that getteth underſtanding. For the merchandize of it is better than the merchandize of Silver, and the gaine thereof than fine Gold. &c. And in the fourth Prov. 3. 12, 13.Prov 3:12Prov 3:13chapter, Wiſdome is the principall thing, therefore get wiſdome; and above all thy getting get underſtanding. Exalt her and ſhe ſhall promote thee, &c. Yet further in the eighth Ch 4. 7.chapter, Receive my inſtruction, and not Silver, and knowledge rather than choice Gold. For wiſdome is better than Rubies, and all the things that may be deſired are not to be compared to it. Surely there is a worth in wiſdome more Ch. 8. 10. 11.then we doe readily believe, or commonly apprehend. The Holy Ghoſt uſeth no repetition in vaine. If it were diſcerned as it is, it would inflame us with the love of it. **Si oculis cerneretur, mirabiles ſui amores excitaret. Cicero de Off. lib. 1.And yet ſome caution muſt be uſed in our eſtimation of it. We may not compare it with the love of God in Chriſt. Nor with any ſaving grace: (when we ſpeake of politique wiſdome) But it's better 1. than long life. A ſinner may doe evill an hundred times and his daies be prolonged. Or 2. then riches. There is a ſore evill which Eccleſ. 8. 12.Eccl 8:12I have ſeene under the Sunne, riches kept for the owners thereof to their hurt. 3. It's better than victory over Ch. 5. 13.enemies. If that be not well improved, as it ſeldome is, our ſhame and miſery may be the greater in the end, as Vincere ſcis Hannibal. &c.it was with Saul in conquering the Amalekites, with Ahab when he tooke Benhadad priſoner, and with Alexander who quickly ſkipt over the world like a Goat, (according to Daniels prophecy) and touched not the ground, Dan. 8. 5.Dan 8:5as if he had flowne in the ayre, rather than marched with an Army on earth. But this great horne was ſoon broken, and all his glory like Jonahs gourd, grew up and withered Jonah 4. 6, 7.Jonah 4:6Jonah 4:7all in a day. 4. It's better alſo then ſucceſſe in buſineſſe, for that is common to wiſe men and fooles. -The race is p. 27Eccl. 9. 1….Eccl 9:1not to the ſwift, &c. Wiſdome prepares the heart to beare all events, and make advantage of them. 5. Yea we may truely ſay, it's better than any ſingle vertue. All graces without it loſe their luſtre. Patience is folly and cowardize. Zeale, madneſſe. Courage and reſolution, is raſhneſſe. Juſtice, cruelty. And mercy, a forfeiture of our ſelves into the hands of the living God.

And what ſhall I ſay for the benefit of it? It directs Governours how to diſcharge their duty to God and man aright in all reſpects. This one alone ſhall ſuffice to be inſtanced in, in ſtead of all the reſt. All the precious ſtones in the Prieſts breſt-plate were not be compared with the Urim and Thummin: knowledge of that which ought to be done, and a readineſſe in doint it, makes a compleat man, a compleat Chriſtian, and a compleat Ruler. Wherein conſiſts the excellency of Chriſt, as King of the Church, but in this, that the Spirit of the Lord Iſa. 11. 2.Isa 11:2reſts upon him, the ſpirit of wiſdome and underſtanding, the ſpirit of counſell and might, the ſpirit of knowledge, and of the feare of the Lord?

But will any kind of wiſdome ſuffice Governours? No. It muſt be wiſdome for government. aaSapientiam quam a Deo Solomon poſtulavi… non eam intelligo qua fit a eſt in foreign, ſed potius quae ad res greendas facit, & foreign ſeu foreign conſuevit appellari. P. M.A wiſdome to direct them how to goe in and out. How to order all their affaires, and each part of their Office upon all occaſions to right ends, by a ſtrait rule, in due ſeaſon, with reſpect to all circumſtances, that what is done may be juſt, honourable, ſeemely, and moſt gracefull. A wiſe mans heart diſcerneth both time and judgement. Eccl. 8. 5. And the wiſdome of the prudent is to underſtand his way -. Prov. 14. 8. David was ſhort of Solomon in point of wiſdome, and yet for government as well as in other reſpects he was a man after Gods owne heart, and therein a type of Chriſt who is often called David by the Prophets. Some p. 28great Emperours were no Schollers without any great prejudice to their good government. There is therefore a wiſdome wherein Rulers may be wanting. It's no defect in the care that it cannot ſee nor in the eye that it cannot heare. …ut for a Ruler to have (like the Carvers head, which had art is multum, & ſenſus nihil,) a great deale of ſkill in ſome kind, and yet no underſtanding in matters of peculiar concernment, is not onelyonly diſhonourable to himſelfe, but pernicious to his people in regard whereof thats too often verified. The Prince that wanteth und…rſtan…ing, …. 28 …6.is alſo a gre…t oppreſſon. Doe but conſider what Solomon the father gained by wiſdome, in this kind, and Rehoboam his ſonne loſt for want of it, and it will ſuffice for a full proofe of this point.

There is enough ſaid to ſhew the neceſſity and excellency of wiſdome, the next enquiry will be how it may be purchaſed, and therein the fourth Doctrine inſtructs us.

One ſpeciall meanes to attaine unto wiſdome, is prayer. We 4. Doct….need no more proofe then thoſe words of the Apoſtle James, If any of you lacke wiſdome let him aske of God that James 1. 5.Jas 1:5giveth to all men liberally, and upbraideth not: and it ſhall be given unto him. Ʋſe, and memory, though very comprehenſive, … Doct. lib. …. cap. 8.yet are too narrow to conclude all neceſſary meane…. Good bookes, good parts, good counſell, Good example, and Gods Word, and the daily ſtudy and meditation thereof (a)(a)Ama Sanctas …, & amab… te ſap…nt…a. Hierod. ep. …d Demetriadem.doe joyntly and ſeverally conduce much to get and perfect wiſdome, but all in vaine without prayer. It's God who giveth wiſdome unto the wiſe, and knowledge to them that know underſtanding (b)(b)Dan. 2. 21.Dan 2:21. Your great Book-men are not alwaies the ableſt Stateſmen. Much learning hath made ſome mad, and much buſineſſe doth little leſſe. Parts without grace are like to a crab-ſtocke p. 29that was never grafted on. Rehoboam had good Councellors, but he knew not how to make uſe of them. The …le of Machiavell, that Princes muſt heare their Councellors, but be led by their owne dictates, perverts many, and is perverted by them. Nothing is ſcorn'd ſo much as good example. Great ones doe not love to be preſidented. As for the Scripture, that is moſt of all deſpiſed. As the Familiſts jeare at Scripture-learning under pretence of the Spirits teaching all things, **The Prephecie of the ſpirit of love, by H. N.ſo doe ſome Statiſts in their affaires, as if Religion it ſelfe which is learned from it made men both fooles and cowards. But who dares ſpeak againſt omnipotent prayer? **Luthers ph…aſeIf all the reſt availe any thing, this much more. For

1. Prayer alone can procure direction for, and bleſſing upon the true and kindly uſe of all other meanes. Even diligence and induſtry are ſometimes curſed, becauſe God, and his ordinance of prayer are neglected. Vaine man would be wiſe (c)(c)Job 11. 12.Job 11:12, but God will not ſuffer it, Who reſiſts the proud, and gives grace to the humble (d)(d)James 4. 6.Jas 4:6.

2. The bleſſing of all things whatſoever depends on prayer. There is an event, and ſome iſſue of all that is ſaid or done; but who can take any comfort though his buſineſſe proſper if he ſought not unto God? Or who muſt have the blame but our ſelves if any thing miſcarry, when we reſtrained prayer aforehand? Strong reſolutions, vigorous endeavours, a prudent choice of fit inſtruments, the nicke of time, all poſſible care come to nothing if God oppoſe, nay if God doe not graciouſly interpoſe. And when he is humbly ſought unto in prayer, we ſpeed as Eliezer in his undertaking to provide a wife for Iſaac, as if the things which we deſire ran on wheeles Geneſ. 34. 15.Gen 34:15toward us.

3. Prayer is of all other meanes moſt efficacious. God will p. 30doe that at the humble requeſt of his ſervants, which he will not doe upon any other occaſion. Not upon the uſe of any other Ordinance. Daniel was at prayer, and the Angel Gabriel interrupts him (pardon the phraſe) with this meſſage. I am now come forth to give thee skill, and underſtanding **… 20. 22 comp…..

I'le conclude all in few words. There's no wiſdome ſo meane which we need not pray for. That's not fit to be had or deſired which we are afraid to aſke. To have any at all, eſpecially in mercy, and not be beholding to God for it, is impoſſible. We may commence many degrees per ſaltum, if God pleaſe to ſhew us ſpeciall favour. A few may get enough to ſave a whole Kingdome. The meanes to attaine it is within every Chriſtians reach, and of daily uſe.

Thus much for the Doctrinall part of this exerciſe.

Now to make ſome ſpeciall application of all the former An entrance into the application.points together. I'le not inſiſt upon any uſe of reproofe, but reſerve that entirely to my ſelfe. There needs no conſutation. The points themſelves are matter of inſtruction. But exhortation is exceeding neceſſary, and that ſhall be directed, 1. To all ſorts in generall without exception. And 2. more particularly unto Governours.

For the generall part of the exhortation. 1. Let us labour Generall exhortation. 1. Branch.to be ſenſible of the want of wiſdome, and to be humbled for that want. Conſider we, 1. Who want it. 2. How farre forth. And 3. the miſery which is upon us by reaſon of that want. Which of us can ſay I am wiſe, or I have my due proportion either for the ſoule or for the body, or for outward things? We need it every way in temporall things, and much more in ſpirituall, but moſt of all for matters of eternity. And I feare we want it every way. Who knowes how to order as he ought to doe ſo much p. 31as his owne family, or his owne perſon, any one faculty, or the leaſt member? It were good for us with David, to take heed to our waies, that we ſinne not with our tongue, to keepe our mouth with a bridle while the wicked is before us **Pſal. 39. 1.Ps 39:1. To make ſtraight paths for our feet, leſt that which is lame be turned out of the way, and that it may rather be healed, according as the Epiſtle to the Hebrews doth perſwade (a)(a)Heb. 12. 13.Heb 12:13. And, To give none offence, neither to the Jewes, nor to the Gentiles, nor to the Church of God, which St. Paul gives in charge (b)(b)1 Cor. 10. 32.1 Cor 10:32. But woe unto us becauſe of offences given, and needleſly received. Offences againſt God, againſt the weake, and the ſtrong, thoſe that are within, and thoſe that are without. Againſt one another, and againſt our enemies, who are not a little ſtrengthened and hardned by our folly. Differences might either be prevented or leſſened, or ſooner remedied, (both the ſmaller and the greater differences) if we had more wiſdome. Families, Church, and State, our ſelves, and poſterity, are all in a periſhing condition. If it be the property of a wiſe woman to build her houſe, and of a fooliſh one to plucke it downe with their hands, as it is indeed (c)(c)Prov. 14. 1.Prov 14:1. We muſt needs beare our ſhare in that reproach, for hitherto we have done little elſe, which way ſoever we apply the words.

Secondly, let us conſider the benefit of wiſdome, that The ſecond branch of the generall exhortation.we may prize it, and hunger after it, as well for the excellency of it, as to ſupply our want. A little wiſdome may ſtand us in more ſtead then a great deale of ſtrength, witneſſe that Parable or Hiſtory, I know not whether to call it, of the little City and few men in it, which was delivered by a poore wiſe man from a great King who came and beſieged it, and built bulwarks againſt it (d)(d)Eccl. 9. 14, 1….Eccl 9:14Eccl 9:1. If there be any Plaiſter that can heale our wounds, or any Phyſicke to cure that deadly diſeaſe whereof Church and State have long been p. 32ſicke, I'me ſure wiſdome muſt be the principall ingredient. Is there any thing impoſſible to this moſt Soveraigne …race? could each of us attaine a due proportion, it would reconcile all diſcord and enmity. That ſweet promiſe would be accompliſhed. The envy of Ephraim ſhall …, and the adverſaries of Judah ſhall be cut off. Ephraim ſhall not envy Judah, and Judah ſhall not vex Ephraim **….. There's likely to be another Earth-quake to rent not onelyonly the vaile of the Temple, but alſo the foundations of it. Nothing but wiſdome can prevent this, and I feare the … of wiſdome muſt be brought forth before it will be effected. A brother offended is harder to be wonne than a ſtrong City, and their contentions are like the barres of a Caſtle (a)(a)… 18. 19. …..

Thirdly, let us pray earneſtly for our ſelves, and one for anothert, that we may be richly ſupplied with this grace, each of us according to our need in all reſpects. For our King, in the ſame words that Solomon uſeth for himſelfe, and likewiſe for the Parliament. For our Armies, for all inferiour Magiſtrates, for the Miniſters of Gods holy Word and Sacraments, and for all the people of the Kingdome. That God would teach us to know our duties towards him, and one unto another in every kind. It may be one reaſon why there is not ſufficient wiſdome found among us, is, becauſe we doe not ſeeke it, or if we deſire it for our ſelves, yet we care not how deſtitute others be. The Lord hath enough in ſtore for us all. There is a ſpeciall promiſe made to Chriſt in thoſe words, Behold my ſervant ſhall deale prudently, he ſhall be exalted and extolled, and be very high (b)(b)… 52. 13.. All that are heires of promiſe may plead their portion even in this. Chriſt is made unto us wiſdome, not onelyonly by imputation, but effuſion. A ſpirituall and heavenly wiſdome is wrought in Gods p. 33children; whereby they are inſtructed how to pleaſe, and glorifie God, and how to worke out their owne ſalvation. Yea, and how to carry themſelves among men, wherein they ſometimes ſo excell that they are exceeding beneficial unto others, **Joſep…. Daniel, &c.and their adverſaries are either convinced, or aſtoniſhed. The Libertines and others were not able to reſiſt the wiſdome and the ſpirit by which Steven ſpake (a)(a)Acts 6. 10.Acts 6:10. The promiſe which Chriſt made was generall, to all the members of his Church. I will give you a month and wiſdom, which all your adverſaries ſhall not be able to gainſay, or reſiſt (b). For matters of government, (d) Luke 21. 15Luke 21:15there is that in Iſaiah, -I will alſo make thy Officers peace, and thine exactors righteouſneſſe (c)(c)Iſaiah 60. 17Isa 60:17. Which implies, that when God bleſſes Church or State he will provide governours for them that ſhall be wiſe as well as juſt, and ſo order things that all may lead a quiet and a peaceable life in all godlineſſe and honeſty (d)(d)1 Tim. 2. 2.1 Tim 2:2. But it is as hard a matter to obey well, as to rule well; the rather becauſe the Powers which be are ſometimes divided againſt God, and among themſelves. In the caſe betweene God and man its clearely reſolved in the Scripture. That queſtion puts it out of queſtion, Whether it be right in the ſight of God, to hearken unto you more than unto God, judge ye (e)(e)Acts 4. 19.Acts 4:19. When the powers on earth are divided among themſelves there is a great deale of difficulty pretended, and yet if men were to reſolve this caſe blindfold, I meane abſtractively from by reſpects and partiality, there is not one of a thouſand who conſulting with the light of nature, or Scripture, would not reſolve for the leſſe power in a juſt cauſe againſt the greater, when there is nothing but greatneſſe to ſupport it. The Lord teach us all to learne this leſſon perfectly which hath coſt us ſo deare. Yet we ſhall doe well in theſe times to take in thoſe words of p. 34David, And ſee if there be any wicked way in me, and lead me in the way everlaſting (a)(a)Pſal. 139. 24Ps 139:24.

Fourthly, let us inlarge and bound our deſires about A fou…th branch of the gene…all ex…r…a…ion.wiſdome as we ought to doe. If we need a manifold wiſdome, let us not feare to aſke it, for God gives liberally. …ut we muſt have reſpect unto our ranke, and ſtation. Secret things, high things, other mens matters, needleſſe things, and curioſities muſt be let alone. The onelyonly wiſdome is for every one to be wiſe for himſelf; (b)(b)Prov. 9… 2.Prov 9:2To know his owne duty, and to doe it. How to prevent offences, and jealouſies, to reconcile differences, to deny our ſelves, and to promote a publique good. To ſeeke God in due order, (c)(c)1 Chr. 15. 131 Chr 15:13and firſt the Kingdom of God, and the righteouſnes therof. (d)(d)Ma…th. 6. 33.To ſave our ſouls, though we loſe the world. (e)(e)Ch. 16. 26.To ſeare him who hath power to caſt ſoule and body into hell, (f)(f)Ch. 10. 28.& not the oppreſſor. (g)(g)Iſaiah 51. 13Isa 51:13To build Gods houſe, and not our owne (h)(h)Hag. 1. 4.Hag 1:4. In a word, to kiſſe the ſonne leſt he be angry, (i)(i)Pſal. 2. 12.Ps 2:12and to make this our onelyonly deſigne, that whether we live or die we may be the Lords, (k)(k)Rom. 14. 8.Rom 14:8and when Chriſt Jeſus ſhal come the ſecond time we may be found in the number of thoſe on the right hand, whom he will welcome to himſelfe, ſaying, Come ye bleſſed of my father, inherit the Kingdome prepared for you, from the foundation of the world (l)(l)Mat. 25. 34.Matt 25:34. Yet the times, and our condition in them call for more than all this. Pray we therefore that the Lord would teach us how to ſtrengthen our friends, to gaine our enemies, if it be poſſible. But above all, how we may glorifie God, by doing or ſuffering in the midſt of all ſcandals and blaſphemies, whereby he is diſhonoured. How to uſe his ordinances aright. To try the ſpirits, and to know his true Miniſters from the meſſengers of Satan, who transforme themſelves into Angels of light, Who be the Foxes, the little Foxes, that ſpoile the Vines, and their tender Grapes, and what to doe with them.Cant. …, 15.

p. 35Yet one ſtep further. Let's practiſe, exerciſe, and manifeſt A fifth branch of the generall exhortation.our wiſdome in all affaires, and upon all occaſions. When our Saviour ſays, Be wiſe …s Serpents, and innocent as Doves (a)(a)Mat. 10. 17.Matt 10:17, he meanes it of a practicall wiſdome. There is a prudence which ſome Moraliſts call prudentia practice practica *, which is of all other kinds the moſt Pavonius in Ethicis, disput. 1. q. 2.excellent. An ability of the mind whereby we know what is fit to be done, all circumſtances conſidered, and are inclined to doe accordingly. If things were ſo and ſo, as ſometimes we fancy and deſire, we could tell what to doe, but as they are, we are at our wits end. Our duty is to take the worſt, and make the beſt of it. He's a ſkilfull Pilot that knows how to order the ſhip in a ſtorme, ſo as to prevent ſhipwracke.

I'le conclude this generall part of the exhortation with that of St. James, Who is a wiſe man, and endued with knowledge among you? let him ſhew out of a good converſation his workes with meekneſſe of wiſdom (b)(b)James 3. 13.Jas 3:13. And with St. Pauls charge, See that ye walke circumſpectly, (or accurately **foreign.) not as fooles, but as wiſe. Redeeming the time, becauſe the daies are evill (c)(c)Eph. 5. 15, 16.Eph 5:15Eph 5:16.

As touching the ſecond part of the exhortation, to The ſpeciall exhortation unto Governour….ſuch as are in authority, and entruſted with the publique weale, out of the depth of affection which I beare them, and the righteous cauſe wherein they are engaged, I deſire with all due reverence, humility, and ſubjection, to ſpread before them the following conſiderations, that their way may be like the path of the juſt, which is …s the ſhining light that ſhineth more and more unto the perfect day (d)(d)Prov. 4. 18.Prov 4:18.

The firſt conſideration is this. The feare of the Lord is The firſt ſpeciall conſideration.the beginning of wiſdome (e)(e)Prov. 1. 7.Prov 1:7. This is ſo much the more to be regarded, becauſe it is ſo often repeated by the Holy Ghoſt in Scripture (f)(f)Ch. 9. 10. Job 28 28. Pſal. 111. 10.Job 28:28Ps 111:10. If there were no more but a S…la… p. 36in the cloſe, there ſhould be the more diligent attention to it but being ſo oft inculcated in the ſame book, and by ſeveral men of God, our hearts ſhould be deeply affected with it. Men that have no feare of God before their eyes are ſeldome of Gods counſell. They plough not with his heifer. I meane, they conſult not with his Spirit in the word, no wonder if they read not his riddles. All his counſels are to them like the writing on the wall to Belſhazzar. Yea, they have rejected the word of the Lord, and what wiſdome is (or can be) in them (d)(d)Ierem. 8 9.Jer 8:9? The ſecret of the Lord is with them that feare him, and he will ſhew them his Covenant (e)(e)P…l. 25. 14.. As for the wicked, 'tis with them as with Jeruſalem. The things which made for her peace were hid from her eyes (f)(f)Luke 19 42.Luke 19:42. Labour therefore to be really godly, that you may be truely wiſe, Have reſpect unto all Gods Commandements, that ye may not be aſhamed (g)(g)Pſal. 119. 6.Ps 119:6. Let his teſtimonies be your delight and counſellors (h)(h)Verſ. 24..

Secondly, There is a wiſdom which God curſes, beware The ſecond conſideration.of it. He taketh the wiſe in their own craftineſſe. And againe, The Lord knoweth the thoughts of the wiſe that they are vaine (i)(i)1 Cor. 3. 19, …0.1 Cor 3:19. Thoſe words of the Prophet Iſaiah are very dreadfull. Behold, I will proceed to doe a marvellous worke among this people, even a marvellous worke, and a wonder: for the wiſdome of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall be hid (k)(k)Iſa. 29. 14.Isa 29:14. The cauſes aſſigned of this ſo fearefull a judgement which the Prophet (though moſt eloquent) wanted words to expreſſe, were Hypocriſie, and Superſtition in Religion. They that are not wiſe according to the Word for Religion, ſhall not be wiſe for the good of the State; at leaſt their wiſdome ſhal have no good ſucceſſe. Pharaohs wiſdom was to keep Iſrael under (l)(l)Exod. 1. 10.Exod 1:10but thereby he multiplyed ſtrange plagues upon himſelfe and people, and was utterly p. 37overthrowne in the red Sea, he and all his Hoſt.

Balaams wiſdome was to caſt a ſtumbling blocke before the children of Iſrael (a)(a)Revel. 2. 14.Rev 2:14, to make them eate things ſacrificed unto Idols, and to commit fornication. by this meanes he thought to have brought them under a curſe, but it lighted on himſelfe (b)(b)Num. 31. 8.Num 31:8. And on the Moabites and Ammonites, Who were ever after to be looked upon as baſtards, and ſhut out of the Congregation of Iſrael unto the tenth generation for ever (c)(c)Deu…. 23. 2, 3. Achitophels wiſdome was to make the difference betweene David and Abſolon irreconcileable, but God turned it into fooliſhneſſe (d)(d)2 Sam. 16. 212 Sam 16:21. Jeroboams wiſdome was to make Religion ſerve the State, but while he laboured to ſtabliſh himſelfe by this meanes, he rooted out both his family, and the Kingdome it ſelfe (e)(e)1 King 12. 26, 28.1 Kgs 12:261 Kgs 12:28. The Jewes were ſo wiſe as to reject Chriſt for feare leſt the Romans ſhould take away them, and their Nation **John 11. 48.John 11:48. The evill which they feared came upon them, the means which they uſed to prevent a judgment, brought it upon them with expedition. Therefore let there be no oppreſſion neither of people, nor of Miniſters. Religion muſt be pure, and ſincere. They who conſult other mens miſchiefe, ſhall procure their owne. No perpetuall war but with the divell and ſinne. Let our Kingdomes be the Lords and his Chriſts in the firſt place entirely, leſt we be no more a people. If he be not the Corner-ſtone of the whole building both in Church and State, all wil prove but a Babel, and end accordingly.

Thirdly, conſider this. Wiſdome and Authority are The third conſideration.not alwaies intail'd. The Scribes and Phariſees fate in Moſes his chaire, and yet were blind leaders of the blind. It's one of Solomons obſervations too often verified. Folly is ſet in great dignity (f)(f)Ecel. 10. 6.. But Job ſpeakes more fully of the way of Gods judgements in this kind. He leadeth p. 38Counſellors away ſpoiled, and maketh the Judges fooles (a)(a)Job. 12. 17.Job 12:17. The nineteenth chapter of the Propheſie of Iſaiah is full of expreſſions to this purpoſe. At the third verſe, The ſpirit of Egypt ſhall faile in the midſt thereof, and I will deſtroy the counſell thereof. At the eleventh verſe, Surely the Princes of Zoan are fooles, the counſell of the wiſe councellors of Pharaoh is become brutiſh. And in the thirteenth, They have alſo ſeduced Egypt, even they that are the ſtay of the Tribes thereof. We are apt to deſire more and more power, but what gaine we by that without wiſdome? Great men had need to be of all other moſt humble. And more care muſt be taken to know how to governe, then to be able to command. If this were not an humbling day I ſhould not touch on this particular.

Yet give me leave to draw a little neerer. **… fourth …pe…ll con… derationConſider the perſons with whom, and the things wherein you have to doe. As for your enemies, I need not bid you beware of them; nor to diſtinguiſh of your friends. I ſpeake of the people generally. Among other obſervations touching their diſpoſition, there's one noted by Gildas of old, that they deſire novi aliquid audire, to heare of ſome new G…ldas in lib. de ex…id… Britanniaewaies: Hence it is that we have had ſo many changes among us, eſpecially in Religion. Your care muſt be not ſo much to pleaſe the people, as to doe them good. We are very greedy of things, and as ſoone weary of them. It might be written over us, Ʋnſtable as water. A little ſlackning of the golden raines hath made too full a diſcovery of our weakneſſe. But you have three Kingdomes to looke unto. Three diſtreſſed Kingdomes. He's a ſkilfull Phyſitian that can quickly heale or recover the beſt of them. Alas for poore England, the diſtemper of it increaſes by the meanes of cure. Who would have thought ſo many of her children would prove unnaturall? Some T…res p. 39muſt needs be ſpared for the Wheats ſake. There may be good uſe of the woman of Tekoa's parable, if it be well 2 Sam. 14. 6, 7.2 Sam 14:62 Sam 14:7applied.

There is yet another Kingdom about which you muſt Of the Kingdome of Chriſt.beſtow your greateſt care. I meane the Kingdome of God, and of his Chriſ…. In reference to this, ſet your hearts upon that admonition which neerely concernes all in authority. Be wiſe now therefore O ye Kings, be inſtructed ye Judges of the earth-. Kiſſe the Sonne leſt he be angry, and ye periſh from the way, when his wrath is kindled but a little-. Pſal. 2. 10, & 12Ps 2:10Ps 2:12The queſtion is not (as ſometime in the Roman Senate) Tertul. in Apolog.whether Chriſt ſhall be God or no? It's reſolved among all Chriſtians that he is King of Kings, and Lord of Lords. And his Kingdome is given him of his Father, and when and where he pleaſes he will rule as King even in the midſt of his enemies, (b)(b)Pſal. 110. 2.Ps 110:2& bef…re they are aware. (c)(c)Luke 17. 20, & 21.Luke 17:20Luke 17:21His Will in the Church is a Law, and therefore our onelyonly enquiry is, What is the mind of Chriſt? In matters of Religion you may over-doe, and under-doe; too much, and too little. I hope you will not be perſwaded to looke on, and be neuters betweene Chriſt and Anti-chriſt, betwixt God and Belial. There are diſputes about liberty and power. The things are certaine, both from Chriſt, how to ſet out the bounds of each, that they may conſiſt and promote one another in the Church is a taſke that will try all your wiſdomes. Liberty muſt reverence power, and power preſerve liberty. The Lord helpe you to finde out the true meanes for both. I meane all this in matters of Religion. The World hath beene miſtaken in theſe things a great while, and Chriſt profeſſedly wages warre with the Kings of the earth in theſe latter daies, and ſhall overcome them (d)(d)Rev. 17. 14.Rev 17:14. Yea, he invites all the Fowles of the ayre, and Beaſts of the field to banquet on the fleſh of Kings, Captaines, p. 40great and ſmall, &c. bb… …. 17, 18Which argues there is ſome neglect towards him, and yet we know ſubjection to him and faith in him have beene pretended for many generations. But we have not learned Chriſt as we ought to doe. If we ſhall ſtill ſtumble at this ſtone, we ſhall be broken at the laſt.

And further. Compare your worke with Solomons, the T…e … ſpe…iall …nſide…ation.advantages, and di…advantages, how farre forth it is alike, or unlike. It's alike in theſe things. 1. He had the ſonnes of …rviah as a ſpeciall charge **…., they were too ſtrong for David his father, but it was expected at his hands that he ſhould ſee juſtice executed on them. It's lookt for at your hands that enemies to the State, and grand delinquents ſhould be brought unto condigne puniſhment impartially; for wherefore elſe hath the Kingdome engaged themſelves to live and die with you? 2. There was a Temple to be built in his daies. And now is the time that God will raiſe up the Tabernacle of David that was fallen, and cloſe up the breaches thereof, and raiſe up his ruines, and build it as in the daies of old Mi…a…. 9. 11..

3. He had the government of Gods people, and ſo 'tis now. The people of this Kingdome are in covenant with God. Yet the caſe differs very much. 1. He had peace round about, we are in the midſt of warre. 2. He was himſelfe a King. But the ſupply of our Kings failings are expected at your hands. Let none of thoſe evils be found …in Y…u, or your Committees, which your ſelves have complained of in his Court and Councellors. He that hath called you unto all this will I hope enable you through his owne Almighty power, for his mercy ſake.

And now bethinke your ſelves what meanes are The ſixth ſpeciall conſiderationuſed to corrupt your wiſdome. Some uſe threatnings, accuſations, and ſlanders. Yea, grievous things are layd p. 41unto your charge, and all this to affright you from your reſolutions and endeavours. Even among your friends there are too many that raiſe miſts, and ſcare you with threats of loſing a party. &c. There be many hypocrites, and fiatterers. Yea, and many Shimer's who in the beginning of our troubles lookt upon you as bloody men, and men of Belial (d)(d)2 Sam. 16. 7.2 Sam 16:7, and now come and ſubmit themſelves as he did (e)(e)Ch. 19. 16., I hope you will diſtinguiſh of them. There is a generation who looke for much at your hands, and yet aſke nothing, I meane by way of humble petition. When they finde you or themſelves in ſuch a poſture as that they cannot be denied, it may be you may heare of them. Beſides the many looſe, prophane, and ſcandalous Miniſters, there are a new ſort ariſen among us, who have thruſt themſelves into the Lords Vineyard. It's no leſſe then perſecution (ſo they commonly give out) to deſire that their ſuſpicious opinions may be examined according to the Word of God, and they commanded to forbeare the publiſhing and ſpreading of them for the preſent. There be many dangerous bookes abroad, dangerous at leaſt; I le ſay no more.

The names of certaine books which have crept abroad of late.

Liberty of Conſcience.

The bloody Tenent.

The compaſſionate Samaritan.

John Baptiſt.

From among your ſelves there did one ariſe, the forerunner of all theſe, called, the Intereſt of England; which is the rather to be taken notice of, becauſe it gave occaſion to the reſt. The Calling of Miniſters, the power of Magiſtrates in matter of Religion, the Law of God it ſelfe, are all ſtrucke at. As touching the Calling or Office of Miniſters, I'le ſay nothing for the vindication of it, p. 42leſt I might ſeem partiall. Our Lord Chriſt Jeſus, whoſe we are, and whom we ſerve, will right himſelfe as he pleaſes upon all thoſe who revile any Ordinance or Servants of his owne appointing. You will not be wanting to your ſelves. Your worke is eaſie, if it be no more then to repeale all Lawes already made in matter of Religion and to bind your ſelves from ever medling in ſuch matters hereafter. One of thoſe bookes **The bl…o…y …nen….is reported to be burnt by Order. The ſhell is ſometimes throwne into the fire, when the kernell is eaten as a ſweet morſell. But I am perſwaded better things of you, though I thus ſpeake. I beſeech you ſee the Law of God righted. Never thinke thoſe men will make mans Law a rule to walk by, whatſoever they pretend, who diſclaime Gods owne Law in that reſpect.

Conſider alſo what helpes God hath graciouſly provided for The ſeventh …onſideration.your encouragement, and the encreaſing of your wiſdome, and improve them. You have the prayers of many faithfull Miniſters, ordinary and extraordinary. More Sermons have been preacht unto your eares, and printed for your eyes, then for any one Parliament, yea then for all the Parliaments that have been before you. There are ſome daily conſulting by your Authority what advice to give you in matters of Religion. They have not ſuch titles among them as Arch-Biſhops, Biſhops, Deanes, Arch-Deacons, and it may be they are not looked upon as equally learned, but I hope they will approve themſelves both able and faithfull. I'me ſure they love you better and more ſincerely. And I believe you conſult with them not as Ahab with Micaiah, with a great deale of prejudice. Nor as the Elders and people of the Jewes with Jeremiah (a)(a)Jer. …2. 5, 6.Jer 2:5Jer 2:6, who pretended faire, for thus they ſpake. The Lord be a true and faithfull witneſſe betweene us if we doe not even according p. 43to all things for the which the Lord thy God ſhall ſend thee to us, whether it be good, or whether it be evill, We will obey the voice of the Lord our God to whom we ſend thee, that it may be well with us when we obey the voice of the Lord our God. But when it came to triall, this was the concluſion, Ch. 44, 16, 17. As for the word that thou haſt ſpoken to us in the name of the Lord, we will not harken unto thee; But we will certainely doe whatſoever thing goeth forth out of our owne mouth, &c.

Nor as Henry the eighth with the maſters of the new learning See the preface before Biſhop Cranmers confutation of unwritten verities.(as the firſt endeavours for Reformation were called) to have their conſent that all Eccleſiaſticall Revenue might be alienated from Eccleſiaſticall uſe, and be diſpoſed of by Him arbitrarily, which they oppoſed, and thereupon he made the Whip with ſix ſtrings to ſcourge them withall, I meane the ſix Articles, which drew out the heart blood of many of them. But as Cornelius and his friends with Peter, -We are all here preſent before God, to heare all things that are commanded thee of God (b)(b)Acts 10. 33.Acts 10:33. Goe on as you have begun, and reverence their advice. The Father of lights make his owne waies plain both before them, and you, to walke in. They conſult the good of the Kingdome, but they alſo ſtand in need of your wiſdome and authority, as for their vindication from unjuſt aſperſions, ſo alſo for neceſſary ſupplies to uphold them in their worke.

Yet againe for your ſelves. Conſider the ſpeciall things The eighth conſideration.wherein Solomons wiſdome did appeare, and follow them cloſe as you have occaſion. He peremptorily denied unreaſonable Petitions, though preferred by his owne mother in his brothers behalfe (c)(c)1 Kings 2. 231 Kgs 2:23. Some thinke him too ſevere in the judgement againſt Adonijah for point of death (d)(d)Sir W. Ralegh in Hiſt. of the World, 1 part, 2 b. 18 ch. 1 ſect., but I never heard of any who ſuſpected p. 44his wiſdome in refuſing to grant him Haggith. He that blames the one gives ſtrong reaſons for the other. You have multitude of Petitions before you, and may have more; I make no queſtion but you will diſtinguiſh of them. OnelyOnly remember, delays are denials, it's as great an injury not to heare and grant ſome, as it would be to yeeld unto all (e)(e)… 9.. 2. He tooke the firſt opportunity to execute juſtice on grand delinquents, Joab, Shimei, A…iathar, &c. and would not leave them to offend a ſecond time. Mercy is ſo good, it's a thouſand pitties it ſhould be miſplac'd. 3. He judged her to be no true mother who would have the living child devided (f)(f)K…ng… 3. 27. And certainly they are without naturall affection who deſire to have the Kingdom ſtill divided, & to make wars endleſſe. 4. He ſet himſelfe to build the Temple for the Lord, before he built his owne houſe (g)(g)1 Kings 6. …8, compared w…t… 7. 1.1 Kgs 6:8. Oh that we had ſought God in due order in this reſpect. Let us redeeme the time. 5. There was order, beauty, and comlineſſe in all things belonging to his Kingdome (h)(h)1 Kings 10. 4, 5.1 Kgs 10:41 Kgs 10:5. Order and beauty is the end which you aime at, haſten to it apace, and let not all runne into confuſion. 6. The beginning of his reigne was in blood, onelyonly for execution of juſtice; his latter end was peaceable, and that peace moſt glorious. Your beginnings were the ſame, let it not repent you, be true to your principles, and we ſhall ſee alike glorious iſſue.

Conſider alſo his failings, and beware of them. 1. He had The ninth conſideration.many wives, even ſeven hundred Wives, Princeſſes, and three hundred Concubines (i)(i)1 Kings 11. ….1 Kgs 11. Let not us have as many Religions. There's ſome anology between the one and the other. 2. There was in his daies firſt a connivance at Idolatry, then open toleration, and withall Apoſtacy. His wives turned away his heart after other gods, verſ. 4. He p. 45built an high place for Chemoſh the abomination of Moah, and for Molech the abomination of the children of Ammon. And likewiſe did he for all his ſtrange wives, - Verſ. 7, 8. Obſerve the gradation, firſt connivance. Then open toleration. Herewithall apoſtacy. What ſhall we thinke of Solomon? The papiſts picture him betweene Heaven and Hell. Some Divines, though they reſolve it affirmatively, Perkins caſes of conſcience:yet they make a caſe of conſcience of it, whether he were ſaved or no. Behold in him a perfect patterne of humane frailty. Let him that ſtandeth take heed leſt he fall.

To prevent the like we have a Covenant. God and his The Covenant urged.Angels are witneſſes of it. The publique faith of the Kingdome is engaged in it. The ſtones of theſe walls, and the timber of this houſe will riſe up in judgement againſt us if we forget it. Copies of it are by your owne Order ſent abroad to all the reformed Churches. And though there be no compariſon betweene a mans covenant and Gods, yet I hope I may ſay of this, it is Holy, Juſt and Good. Ʋrge it. Renew it, but above all, Keepe it. Brethren I ſpeake after the manner of men. Though it be but a mans Covenant, yet if it be confirmed, no man diſanulleth or addeth thereto, Gal. 3. 15. England ſhall be England, or as Sodome and Gomorrah, according as it breakes or keepes this Covenant. And if we be ſtedfaſt herein, we ſhall be wiſer in this reſpect then Solomon himſelfe.

The next head which I deſire you to thinke on is this. It The tenth conſideration.reſts upon you to be thankfull for the great meaſure of wiſdome which God hath graciouſly beſtowed on you. The worke before you hath beene exceeding great, all along very difficult and perplext. The experience which many of you had before was not great. How many have p. 46fainted under the burden? Who knowes not the number and quality of your adverſaries? The plots and treacheries which you have diſcovered, prevented, or made advantage of, are known to all. The buſineſſe of Sea, and Land, peace and warre, at home and abroad, Religion and Juſtice is all in your hands. I hope you have managed all to the ſatisfaction of your owne conſciences. Some envy at your proceedings. Many bleſſe God daily for you. Your proud enemies are at their wits end. They who have tried both ſides ſettle with you at laſt. Your feares fall off as leaves in Winter. Your hopes doe yet flouriſh and waxe greene. How often hath the enemy changed place, like wandring Stars? you are yet fixed in your Orbe, and at reſt like the Center. All theſe are the fruits of Gods wiſdome beſtowed on you. Be thankfull, be very thankefull. What you have done, and what you have ſuffered, will be a good foundation for your ſelves and families to ſucceeding generations. But in this caſe remember Rabſhakeths words, though he meant them ill, there's a good uſe to be made of them, Say not I have councell and ſtrength for the warre (a)(a)Iſaiah 36. 4.Isa 36:4. But as the …fa… eſt & ab …oſte doceri.Pſalmiſt, Not unto us Lord, not unto us, but unto thy name be the praiſe, &c. (b)(b)Pſal. 115. 1.Ps 115:1.

Yet for all the wiſdome which you have be humble. Remember The eleventh conſideration.the gracious items which the Holy Ghoſt gives unto all ſorts of men, without exception. Truſt in the Lord with all thine heart, and leane not unto thine owne underſtanding (c)(c)Prov. 3. 5, 7.Prov 3:5Prov 3:7. And in the ſame place, a little after, Be not wiſe in thine owne eyes, feare the Lord, and depart from evill. I may not omit the Lords charge, (d)(d)Jer. 9. …3.Jer 9:3Let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might, &c. You had need be humble leſt wiſdom p. 47pervert you (a)(a)Iſaiah 47. 10Isa 47:10. Leſt it be mingled with a ſpirit of errors (b)(b)Ch. 19. 14.. Leſt God caſt you downe in ſtony places to make his own words ſweet unto you, Pſal. 141. 6,

I have but one word more, and that ſhall be for conſolation. The twelfth conſideration.The burthen of judging lies not wholy upon your ſhoulder. In the buſineſſe of the Church Chriſt ſtands charged with it as well as you (c)(c)Gen. 18. 25.Gen 18:25. And God himſelfe is Judge of all the earth. (d)(d)Iſaiah 6. 9.Isa 6:9Yea, he is with you in judgement (e)(e)2 Chr. 19. 7.2 Chr 19:7A God in the midſt of Gods (f)(f)Pſal. 82. 1.Ps 82:1. He will pity your frailty, and ſupply your defects. His wiſdome ſhall richly ſupply whatſoever is wanting in yours. Endeavour your whole duty. Pray, and pray earneſtly, that your love (to the Kingdome) may abound in all wiſdome. Nothing remains but that we ſtrive together in prayer with you, and for you.

FINIS.

End of the text · Lazarus Seaman, Solomons Choice (1644)