The Happiness of a People in the Wisdom of their Rulers, Sermon (1 of 2)

The Happiness of a People in the Wisdom of their Rulers · Sermon (1 of 2)

p. 11 Chron. 12. 32.

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.

IF ever those words of Wisdome, Proverbs. 8. 15. By we Kings Reign, and Princes decree Justice, were true of any of the Kings and Princes of the Earth, they were true of David, who in his publick, as well as private capacity approved himself a Man after Gods own heart; leaving an unimitable patern to the Kings of all succeeding ages, both of piety in obeying God and of wisdome and justice in ruling over men: as if the Book wherein Samuel wrote the manner of the Kingdome, had been perfectly transcribed in his life and Government. It was not undeservedly therefore, that after so large an edition of the whole Hystory of the Acts, and Reign of David, in the two first Books of the Kings, such a considerable addition should be made to that part of the Hystory, which concerned his entrance upon his Kingdome, in this twelfth Chapter of the first book of the Chronicles, where we have the triumphant manner thereof at large described, being attended therein with a great Host as it is called, ver. 22. like the Host of God: from which verse, to the end of this Chapter, it is very remarkable how the Pe…man of this sacred Chronicle, like some Divine Herauld, is Marshalling the respective bands of the said Host, under the particular Banners of their several Tribes, assigning unto each, some distinct Character, as a special badg of honour according as they best deserved, either for the skilfulness of their Captains and Leaders, the number and valour of their followers, & willingness or readiness in both, to promote the design in hand, which was the turning the Kingdome of Soul unto David.

p. 2Amongst the rest of the Tribes, as they are here ranked in this Chapter, special notice is taken of the Tribe of Issachar, of which Tribe altho … no great matter had been foretold in the Prophe…ical …, either of Jacob or Moses, yet is there here in the Text a very signal testimony given, both to their piety and prudence, to their unity and magnanimity, any of which cannot be conceived, but to tend more then a little to the successful carrying on that great affair which now they had in hand: so as at that time, what Solomon saith of his vertuous Woman, Prov. 31. 29. might very …i…ly have been said of the Tribe of Issachar, many daughters have done virtuously but thou excellest them all.

In the words of the Text there are four things very obvious to the view of the observant Reader.

1. The Distribution of the whole Tribe into its integral parts or constituent Members, as to their political order, viz. the Heads and the Brethren; of which two united together consisted the body of the Tribe, as is here implyed.

2. The qualification of each part, fitly disposing them to a regular performance of the duty incumbent on either, for the good of the whole. 1. Wisdome, in those that were the Heads, described both by its specification, understanding of the times. 2. By its application, to know what Israel ought to do. 2. Willingness in the Brethren, to attend the advice and counsel of their Leaders, they were at their Commandment.

3. The regular and orderly proceeding of each part, the which is necessarily implyed in the words; that when the heads of the Tribe had counselled and determined what was needful to be done, the Brethren were ready to put their resolves in Execution. It was not in Issachar, as Anacharsis the Philosopher, sometimes complained of the tumultuous proceedings in the popular Common-wealth at Athens, that wise and grave men deliberated on things, but fools and mad men resolved thereof: but at this time in Issachar, the body of the people were ready to put in execution what those who had understanding in the times judged needful to be done.

4. The entire unity of the Tribe amongst themselves, declaring the unanimous consent of the whole; in that it is said, all their Brethren were at their Commandment, so at the Commandment of the two hundred which were the Heads, which doth justly advance the gallantry of the Action of the tribe of Issachar in this affair, above that of any of … of the Tribes by the same proportion, by which our Saviour preferred … of the poor Widow above all the rest of the Contributers; … she put into the Treasury all which she had, so doth this Tribe send all their whole Stock to increase the Host of David: which if they were not so many thousands as some of the other Tribes might send, yet seeing there were none that staid p. 3behind, it was for want of number, but not of good-will, if they did no… equal or exceed the rest of the tribes.

I shall only paraphrase a little upon the words, to give the sense and meaning of them, before I commend any thing from thence to our present consideration.

Of the Children of Issachar, these were the descendants of the fifth Son of Jacob by his W…e Leah, whose Lot as it seems to have fallen in one of the richest, and most fruitful so…es of the whole Land of Canaan, so was it more likely, as was foretold in Jacobs blessing to dispose the Inhabitants, by reason of the r…bul…ickness of their body (an ordinary effect of the fertility of of any soyle) to couch down under a double burden of tribute then by any val…u… of their minds, to shake off the servile yoke. It may then not unseasonably here be demanded how it should come to pass, that this Tribe should answer this honourable character given of them, whereby they may well be thought to have at this time had the precedency of all the rest of the Tribes, both for their civil prudence, and military Discipline, as well as care of Religion. The reason given by some Interpreters seems not sufficient to solve the knot, viz. of those who say, that being given to Husbandry, that occasioned them to be more curious observers of times, and seasons; but nothing appears, why that may not as well be alleadged of most of the other …, whose … hills, & fertile vales required alike prudent observation …, & … for their …: God in nature having appointed a time, & season for every work & purpose that is to be done under the sun, wherfore if it may be lawfull to make conjectures in things of this nature, it may more probably be conceived, that this Tribe by its natural scituation bordering upon the enemies countrey, or upon the account of its fertillity, being more desirable, might thereby become more obnoxious to the invasions of their neighbour enemies, the Philistines, and so might either become the very seat of w…r, or a through-fare of military expeditions; and so by long experience of the Calamityes and service of Warr, they might become as well expert in managing the affairs of Warr, as serious in the pursuit of the meanes tending to promote a setled, and lasting peace. It is commonly said that experience is the Mistriss of fooles, yet without any diminution of their praise be it spoken, who attain wisdom at an easier rarer. It is oft observed that they are, or prove the wisest of all other men, who have been trained up in her School: those impressions last the longest, that have been made by the deepest incision. Hystorians say of this Tribe, that it was a land thirsty of bl…ud, a place where many fatal battles, had, before this time as well as after, hapned to have been fought: as that of Gideon in the … of …; the late slaughter of Saul and the Israelites on the mountains of G…bo…, the victory over Benhadad and the Syrians neer Aphek, with some p. 4others, all hapning within the confines, or neer the Borders of the tribe of Issachar. Possibly many bloudy Skirmishes had also been fought during the reign of the former King within their precincts, whereby the People of this Tribe had been experimentally taught the miseries and calamities of war, that are usually produced or prolonged for want of wisdome, and skilful conduct in them that have the chief command. They being conjoyned in one common misery, they might the more easily be united in one common remedy, viz. the advancement of a more meet person to the chief place of Rule and Government in the Nation, one approved by their own experience for his skilful & successful managing the assurs of War as well as warranted by the call of God, and therefore more likely to promote the welfare and tranquility of their own, together, with that of the rest of the Tribes of Israel. For before this time, David was known to have behaved himself wisely among the Servants of Saul, as one that knew how to go on, and to go in before the People.

The Heads of them:] there was amongst the People of Israel as it were a threefold Common-wealth, as the learned S…gonius speaks in his Treatise of the Commonwealth of the Hebrews, one was that of the whole People, of whom first the Judges, afterward the Kings were the chief Heads and Rulers. The other was of every City, which had its Head or chief Ruler; as we read in several places of the Scripture, as Judg. 9. 30. 1 King. 22. 36. 2 Chron. 34. 8. The third was that of every Tribe, which had its Head or chief Ruler, 1 Chron. 27. 16. 2 Chron. 19 11. called the Prince or Head of the Tribe: under whom were the chief Heads or Rulers of every Family in that Tribe: For as every Tribe consisted of several Families, unto one of of which might all the descendants of that Tribe be reduced, so was some one person, either by the eminency of his Gifts, or dignity of his Birthright, usually advanced to be the chief Ruler, or decades of that Family, according to the distribution of the People into so many Head, according to Jethro's advice, Exod. 18. 21. At this time it seems there were two hundred Heads of the chief Families of the Tribe of Issachar, in whose wisdome and integrity the rest of the Tribe had such confidence, that they were willing to refer the managing of all their civil affairs, and great concernments to their prudence and discretion, engaging themselves to be ready to put in execution what ever should by their joynt consent be determined and agreed upon. So sweet was the accord between those Heads, and their Brethren, that they seemed like one intire body, animated and directed by one and the same Spirit and Principle of life and Wisdome.

That had understanding of the times:] Nothing all that Wisdome that belongs to Rulers Divine and Humane: For by times we are to understand things done in those times, by a metonimy of the adjunct. And for the p. 5word understanding; it is expressed by two words in the Hebrew, yet not unfitly translated by one, according to the use of our Language: the one seems to note the act of the mind, in way of simple apprehension: the other the act of the judgement, in way of accurate consideration dijudicating of the time and season with other circumstances, discerning when all things are laid together in the ballances what doth preponderate, & so most needful to be attended: this expression, Esther. 1. 12. is interpreted by knowing law and judgement, and such are there called wise men; according to which notion Solomon tells us that a wise mans hearted discerneth time and judgement. Eccl. 8. 5. both the thing which, and the time when it is to be done. The Hebrew word here and elsewhere translated understanding, means the same with that which in Latine is called Prudentia or rectaratio agibilium, so knowing the right reason of things that are to be done; it cometh from & hath a near cognation with a word that signifies to build. A wise man that hath any designe to bring about, is like an Architect, who first frameth in his minde an Idea of that which he purposeth to erect, whereby he may foresee how one peice must depend upon another, and accordingly provide such materials, as will bear suit together, for the carrying on his fabrick: for, as one saith well, they are not the wisest men that know most, but they that know what is most useful and proper to bring about the designe they have in hand: nor can a man be thought rightly to understand a business that doth not see through the circumstances, it is cloathed with: for many times the circumstances may much alter a case, oft times it cometh to pass, that those things which considered in themselves, and of their own nature seem most directly tending to such an end, yet falling in conjunction with other things, produce a contrary effect. Thus are the most probable means oft disappointed, being prevented by time and chance, which they wanted wisdome to foresee, for want of which foresight great is the misery that men bring upon themselves and others: yet is not a superficial wisdome sufficient for this purpose: many may be deceived by a plausible appearance of things, into which they have not a through insight and discerning. By a mistake of this nature Absalom and all the heads of the people that were with him ruined themselves and one another, and so were overthrown, not having understanding of the times in that juncture of affairs: The Cousel of Act it phel says Hushai is not good at this time, which in all those dayes was as the Oracle of God, and was so in that exigent, if it had been discerned by the heads of the people then present as to the design they had in hand: no doubt but at that time Davids Prayer (to which the Almighty said Amen) was to take place for the turning the Counsel of Achitophel into foolishness: but according to Men, the ruine of Absalome and his party proceeded from their not understanding of the times which made them neglect the good counsel of Achitophel, as it is called, 2 Sam. 17. 14.

p. 6To know what Israel ought to do,] By Israel we are most commonly to understand not the person, but the posterity of Jacob, who were more frequently stiled after that honourable appellation imposed on him after his wrestling with, and prevailing over the Angel, then by that name he received from the casual event which hapned at his birth, whence he was called Jacob. But in this place by Israel we are by another Trope (as often elsewhere) to understand, the holy people in covenant with God, separated and distinguished thereby, from the rest of the people of the world, which is emphatically to be noted here; for as Wisdome is properly the knowledge of the right way to the best end, so is the end that Israel ought to aime at, far differing from that which the rest of the World designe to themselves, consequently the means or wisdome that must be improved for that end must be far differing also, as neither flowing from the same fountain, nor resting on the same Principles or Foundation, but altogether Eccentrick thereunto. To give an instance suitable to the occasion before us, the end of civil policy or Government in the Rulers of this World, is, that Men may live peaceably and quietly one with another; therefore looking unto no higher end, no wonder if they pitch upon no other means, then those that seem most probable to bring about that end, viz. attendance unto those Rules of Righteousness and wayes of honesty, that are known by the light of nature, called jus gentium or jus naturale. But the end that Israel ought to aime at, is that men may lead a quiet life in all godliness and honesty, as Paul speaks, 1 Tim. 2. 2. which one Text were enough to confute all those that would debar civil Rulers from inter medling in matters of Religion: but how far they may and ought to interpose their authority in things of that nature, there may be occasion to speak more afterward, by Gods assistance.

Otherwise it would follow, that the Magistrate is only to take care, that men may live quietly and peaceably one with another, whither they live honestly or no: but by the Apostles Rule, if the Magistrate is to take care that they may live honestly, as well as quietly and peaceably, he must in like manner see that they live godlily as well as honestly: which necessarily implies, that he ought to take care for godliness, in the observation of the first Table, as well as for honesty in the observation of the second.

Further also, where the end that Israel aims at may be coincident with that which is aimed at by the rest of the world, yet may not Israel take that liberty to compass that end, which others of the World may, at least use to do; for Israel must not do evil that good may come thereof: For as the Apostle James saith, the wisdom that descendeth not from above is earthly, sensual & devilish, such as mens ends are, such will the means be which they make use of to bring about those ends: yea oft times worldly men will make use of very evil means to bring about a good end. The Rule Israel ought to walk p. 7by is to suffer rather then to sin: so our Saviour Christ tells his Disciples what is that custome of the Gentiles, but will not allow them so to do, Mat. 20. 25, 26

In the particular case before Issachar, and the rest of the Tribes of Israel at this time, it was not difficult to know what they ought to do; if they did but consider the call of God in anointing David to be King, as well as the qualifying him with Royal gifts for that purpose, which considerations alone could not be counter balanced by all the allegations on the behalf of the house of S…ul, which was now rejected of God, which Abner knew to be true, as he confessed afterward, although he set himself to uphold the contrary Faction.

Their Brethren were at their Commandment,] in the Hebrew, it is, they were at their mouth. The mouth being the Organ designed for the forming of words, where by to express the conceptions of the minde, it is oft put to signifie Words, or Commandments that are uttered thereby, as it is here translated in the Text. Hereby is noted the unanimity and sweet agreement between the Heads and the People of this Tribe, as if one Spirit had run through the whole body thereof. An happy presage of good success in the business they had now in hand, if the rest of the Tribes were in like manner affected, as is very probable they were in a great measure. This Spirit of unity and obedience, being most exemplarily found in this Tribe of Iss…char: the strength also of their courage and resolution is necessarily implied here: as if they were ready to adventure their lives in whatever service they might be put upon, like the Souldiers of the Centurion in the Gospel, who were always ready to come, or to go, or to do whatsoever their Commander should put them upon. If any should ask, whither the knowledge of what Israel ought to do, is intended of the Heads of the Tribe only, or of the Brethren also? I answer, of both, according to due proportion: that which the Heads of the Tribe advised unto, was apprehended by their Brethren as most behooful for their several good, accordingly they are with meet courage and resolution of minde ready to put the same in execution. Guidance belongs to their Leaders, Obedience to their followers, whose wisdome it is to obey rather then dispute the Commands of their Superiours.

The words present us with as perfect a pattern, and as compleat a model of a well tempered principallity, or common-wealth, as any where we meet with in all the sacred Hystory, and that in these four respects,

1. As to the beauty of their Order.

2. As to the Wisdom of their Conduct.

3. As to the Unity of their Counsels.

4. As to the Strength of their Courage and Resolution.

All which I shall p. 8endeavour to make out, before I commend any thing to your thoughts by way of Application. These are as four Elements to the political World: where these do all meet, they will make any part of the earth a Paradise, like those four Rivers that watered Eden: It must needs be a flourishing state, where may be seen due order in the constitution of a Government, and administration thereof, True Wisdom in the Rulers, Entire Unity in the people, joyned with meet Courage for the execution of the prudent commands of their Leaders: of such a place it may be said, that it is beautifull as Tirzah, co…ely as Jerusalem, terrible &c. Cant. 6. 4.

In the first place I call it the Beauty of their Order, and so it is, whether we respect their Constitution, or their Administration. Ubi Ordo dominatur, saith Nazi…nzen, pulchritud… splendeseit: that is, where Order preva…les, Beauty shines forth. It was Order that gave Beauty to this goodly fabrick of the world, which before was but a confused Chaos, without form and void. Therefore Job, when he would set out the terribleness of the grave, and the dismal state of death, he calls it, the Land of darkness, and the shadow of death without any Order. Job. 10. 22. For Order is as the soul of the Universe, the life and health of things natural, the beauty and strength of things Artificial. When the prophet Isaiah, would describe a place designed to destruction, Isa. 34. 11. he sayes, the line of confusion, and the stones of emptiness shall be stretched over it. The better to understand this we may consider, what Order is? The Schools tell us, it is, Parium, imparianq, suacui que tribuen… …, apta dispositi…. Such a disposition of things in themselves equall and unequal, as gives to every one their due and proper place. It suited the wisdom of the infinite and omnipotent Creator, …to make the world of differing parts, which necessarily supposes that there must be differing places, for those differing things to be disposed into, which is Ordhr. The like is necessary to be observed in the rational and political World, where persons of differing endowments and qualifications need a differing station to be disposed into, the keeping of which, is both the beauty and strength of such a Society. Naturalists tell us that beauty in the body arises from an exact symmetry or proportion of contrary humours, equally mixed one with an other: so doth an orderly and artificial distribution of diverse materials, make a comely Building, while homogeneous bodyes (as the depths of waters in the Sea, and heaps of sand on the Shore) run into confused heaps, as bodyes uncapable to maintain an order in themselves. So that it appears, whoever is for a parity in any Society, will in the issue reduce things into an heap of confusion. That God who assumes to himself the the title of being the God of Glory, is the God of peace, of Order, and not of Confusion, 1. Cor. 14. 33. compar'd with ver. 40 He is so in his Palace of the world, as well as in his temple of his Church: in both p. 9may be observed a sweet subordination of persons and things, each unto other. As for his Temple of the Church, whither we consider the Sanctum Sanctorum, the Holy of Holyes, or the middle part, or the outward Court: a distinction of order may be observed in all. Look we into the third heavens the high and holy place, as a royal Pavilion pitched by the Almighty for the recidence of his Glory, although it be furnished with Inhabitants suitable to the nature of that celestial throne, yet are they not all of one rank and order; there are Cherubims as well as Seraphims, Arch-Angels as well as Angels. Thrones and Dominions, as well as Principalityes and Powers. There are also, as in a middle rank, the Spirits of just men made perfect: though no unclean thing may enter in, yet have they not attained their perfection in Glory, but do yet expect an addition of Glory: but in the outward Court, as there are diversityes of gifts, so there are of places, and order: some that are to rule and go before, others that are to be subject, and to follow. Obey them that have the rule over you, and submit your selves. Heb. 13. 17. If we shall but descend and take notice of the firmament, the pavement of that glorious mansion place, although it be the roof of this lower world, may we not there see, one star differing from another in glory? There is placed the Sun, the lord and ruler of the day, as well as the Moon, that rules the night, together with the stars, as the common-people of that upper region, who yet doe immediately veyle their glory, and withdraw their light, when their bridegroom cometh forth of his chamber. In the firmament of the air, may we not see the lofty eagle in his flight far surmounting the little choristers of the valleys? The like disproportion who observes not amongst those creatures that take their pastime in the deep waters, or that range upon the high mountains, hunting for cheir prey? And hath not the same Almighty Creator and disposer of all things made some of the sons of men as far differing in height of body one from the other, as Soul from the rest of the people, that whom he was higher from the shoulders upward, or as much as the sons of A…ak did excel Zacheus in procerity of stature. And are not some advanced as high above others in dignity and power, as much as the cedars of L…banon the low shrubs of the valley? It is not then the result of time or chance, that some are mounted on horse-back, while others are left to travell on …. That some have with the Centurion, power to command, while others are required to obey. The poor and the rich meet together, the Lord is the maker of them both. The Almighty hath appointed her that sits behind the mill, as well as him that ruleth on the throne. And herein hath he as well consulted the good of humane nature, as the glory of his own wisdome and power: Those of the superiour rank, but making a supply of what is wanting in the other: otherwise might not the foolish and the ignorant be like to loose themselves in the p. 10Wilderness, if others were not as eyes to them. The fearful and the weak might be distroyed, if others more strong and valiant, did not protect and defend them. The poor and the needy might starve with hunger and cold, were they not fed with the morsells, and warmed with the fleece of the wealthy. Is it not found by experience, that the greatest part of mankind, are but as tools and Instruments for others to work by, rather then any proper Agents to effect any thing of themselves: In peace how would most people destroy themselves by slothfulness and security? In war they would be destroyed by others, were it not for the wisdome and courage of the valliant. If the virtue and the valour of the good did not interpose by their authority, to prevent and save, the vice of the bad would bring mischief enough upon places to ruine both, else why is it so frequently intimated in the latter end of the book of Judges, that in those dayes, when there was no king in Israel, but every man was left to do what seemed right in his own eyes, that these and those enormityes brake forth, that violated all …, and offered violence even unto nature it self? Judg. 17. 6. &. 18. 1. &. 19. 1. &. 21. 25. Thus if Order were taken away, soon would confusion follow, and every evill work, James. 3. 16. Nothing there ever can be imagined more remote either from …ght reason, or true religion, then to think that because we were all once equal at our birth, and shall be again at our death, therefore we should be so in the whole course of our lives. In fine, a body would not be more monstrous and deformed without an Head, nor a ship more dangerous at Sea without a Pilot, nor a flock of sheep more ready to be devoured without a Shepheard, then would humane Society be without an Head, and Leader in time of danger, which in a difficult case the Gleadites are forced to acknowledge, when they flee for refuge to Jep…hah, that mighty man of valour, to be their Captain and Head, to save them from the hand of the children of Ammon, whom a little before they had cast off, as an eye-sore and superfluous branch of their family, not worthy to enjoy any part of inheritance amongst his brethren.

The like must be acknowledged concerning the order of Administration, as hath been already said concerning the order of constitution, whither in the church or state. The order of Solomons houshould, was an astonishing sight to the Queen of Sheba, as well as the Wisdome of his other contrivements. …. King. 10. 5. The Apostle Paul rejoyceth to behold the order of the Church of the Colossians, as well as their Faith. The same Apostle gives a special direction to the Church of Corinth, that all things be done decently and in order, foreign alluding to the administration of Rule in an Army marshalled in its several ranks, under the wise conduct of skilfull Leaders, then which nothing can be more comely or comfortable to themselves, & terrible to their enemies. On this account it seems to be, that such severe p. 11Animadversions have been made upon all occasions on the violaters of Order, mark them that walk disorderly, saith Paul, 2. Thess. 3. 6. 11. and have no fellowship with them. And in another place, he wishes they were cut off that troubled them, no doubt by their disorderly acting. This is the first Command with promise, so▪ the observation of the Order established by divine appointment, betwixt Superiours and Inferiours. No wonder therefore that when the people of Israel were ready, instead of punishing the disorder and rebellion of Corah, and his company, to countenance the business, God himself steps in to quiet the Tumult, and by Moses his mouth tells the present offenders, and in them all others of the like stamp, that at they would make an innovation in the camp, so he himself would make a new thing in the earth, that it should open its mouth, and at once, without any further tryal or delay, swallow down and devour those presumptuous offenders, that had attempted to violate the order God himself had so newly established in the Camp. Behold ye dispisers of order and Government, and wonder, that God whose glory it is to be stiled, long-suffering, Patient and slow to wrath, is so quick in punishing this sin, as to prevent any future hope of mercy be Repentance, to those so notorious breakers of Order. What were this but to Chaos the world again, and to make Instabilis terra, innabilis unda? God … therefore have after ages to read the greatness of this sin, in the dreadfulness of the punishment therof. The earth is not willing to bear offenders of this nature, as we may see by the instance of the old world, whose inhabitants when they fill the earth with violence, they are cut down out of time, and carried off he earth with a flood. Absalom that rebellious wretch, the earth is not willing to bear such a burthen: yea hell it self is as it were disqu…ed by them from beneath, For that Kingdome of darkness is not without its order, without which it could not subsist, as our Saviour argues, if Satan were divided against himself his Kingdome could not stand: And this is the first thing worthy our observation, in this excellent Platform of Polity. The second followeth which is,

2. The wisdome of their Conduct. Their Heads had such understanding of the times, as in know what Israel ought to do.

In a curious piece of Architecture that which first offers it self to the view of the beholder, is the beauty of the structure, the proportion that one piece bears to another, wherein the skill of the Architect most shews it self. But that which is most Admirable in sensitive and rational beings, is that inward principle, s…ated in some one part, able to gu…d the whole, and influence all the rest of the parts, with an apt and regular motion, for their mutual good and safety. The wisdome of the Creatour was more … in the breath of life, breathed into the Nostrils of Adam, whereby he became a living soul, then in the feature and beauty of the goodly frame of his body. p. 12formed out of the dust, as the Poet speaks, Os homini sublime dedit—The Architect of that curious piece hath placed the Head in the fore-front, and highest sphear, where are lodged all the senses, as in a Watch-Tower, ready to be improved upon all occasions, for the safety and preservation of the whole. There are placed those that look out at the windows, to foresee evil and danger approaching, accordingly to alarm all the other inferiour powers, to take the signal and stand upon their guard for defence of the whole. There also is the seat of the Daughters of musick, ready to give audience to all reports and messages that come from abroad: if any thing should occurre or happen nearer home, or further off, imparting either … or evil, or hope of good; Their work is immediately to dispetch messages through the whole province of nature, to summon all the other Members together, to come in and yield their assistance to prevent the mischief feared, or prepare for the reception of the good promised, or pretended, as the nature of the case may require. Thus are all orders wont to be dispatched and issued from the Cinque ports of the senses in, and about the head, for the benefit and advantage of the whole body. Very fitly therefore in the body politick are the rulers by way of allusion called Heads. And in case of inability to discharge those functions, such societies may not undeservedly be compared to the Palmists Idols, that have eyes but see not, and have ears but hear not. Suppose the hands be never so strong for action, or the feet never so swift for motion, yet if there be not discretion in the head to discerne, or judgement to determine what is meet to be done for the obviating of evil and danger, or procuring of good, it will be impossible to save such a body from ruine and destruction. If the Must be never so well strengthened, and the Tackline … so well bound together, yet if there wants a skilful Pilot to Steer and Guide, especially in a rough and tempestuous Sea, the lame will soon take the prey, as it hapned a little before this time, in the Reign of Saul, when the Philistines had so often harressed that Country, and placed their Garisons in the very heart of the Land, and not long after, when in the days of Rehoboam, who had shields enough, some of Gold, with other weapons of War, many thousand stalls of Horses, with Horsemen proportionable to manage them, yet for want of wisdome and understanding in the head of that rich and populous Kingdome, how soon is it become a prey to the first assaylant, as afterwards also in the dayes of Joash; when there was but a small company of the Syrians that came against him, a great Host was delivered into their hand, and all through that ill conduct of the Head of that Kingdome.

But by the way, here we are to mark, according to the sense of the words already given; under the wisdome of conduct, or understanding of the times, to know what Israel ought to do, is necessarily comprehended piety p. 13before God, as well as prudence amongst men, according to the received, rule of Scripture Language and Phrase, where as Divines use to say, verba sensus denotant affectum cordis: therefore understanding to know Israels duty, requires a great deal of divine skill and spiritual wisdome attained by … in Gods promises, diligent reading of the precepts of his Law, fervent and frequent prayer for divine assistance, by which means David became wiser then his Teachers, yea, was accounted wise as the Angel of God to discerne good and bad, and to know all things that were in the earth. It was by a special Law required of God that the King in Israel should have a copy of the divine: …, written out (by his own hand, say some of the Rabbines) and … him, that he might read therein all the dayes of his life, Deut. 17. 19. …. that from thence he might receive direction how to govern his Kingdome, so that according to the excellent patern before us in the Text, it is requisite that the Heads and leaders of Israel, should be versed in Divine, as well as in humane Law. Therefore we find, that when Solomon, after he was advanced to be the chief Head and Leader of Israel, when he had his Option granted him of God, could not ask any thing so well pleasing to God, and so needful to himself, as wisdome, or an understanding heart to judge the Israel of God, and to discerne between good and bad. As herein had David his Father before him approved himself, as a meet Shepheard over the flock of God, in feeding of them according to the integrity of his heart, and guiding them by the skilfulness of his hands, Psal. 78. ult. That is he guided them by his counsel, and preserved them by his power, in which two branches is contained, the sum of a Rulers office. And though in many cases the rule is very plain and easie, and he that runs, as is said, may read what Israel ought to do; yet things may be oft times so circumstanced in Israel, that it is no easie matter to know what Israel ought to do: many times the right way …eth in a very narrow; the Channel may run between two dangerous, prec…p…ces on either side, so that a man who hath not great understanding, Incid…t in syllam volens vitare charybain. A Ruler may oft times run into one or more evils, and it may be great ones too, that intended only: … …void some lesser one, yea sometimes he that resolves to keep the middle of the Channel, yet for want of insight and experience, not making allowance for emergent cases & difficulties, not easie to be foreseen, may be the setting of the Current be shipwracked on the opposite Shoar: (Sitempora, & rerum status it a circumvolvantur, ut administrandi ratio, cum illis consentiens, sit bona, faliciter omnia contingent; at si tempora et res ipsoe mutentur, peribit, qui in agendo rationem non mutat. As said that great Italian Polit…tian)

A fitter Instance of which dangerous errour cannot be given, then that of Josiah; who yet was one of the best Rulers that ever headed the Kingdome of Judah, for he, to prevent a lesser inconvenience of having his own Kingdome p. 14(that lay between the two great Kings of Assyria and Egypt) made the seat and field of War, denies liberty to the Egyptian to pass through his Kingdome, and so opposing him in an hostile way, is overcome and slain, and his Kingdome spoiled by him: it proving the most fatal Battel that ever was fought by any of the Kings of Judah, and which made way to the final overthrow of the Kingdome, and following Captivity of the People. So great mischiefs oft times do attend the want of understanding to know what Israel ought to do. Rehoboam also and his people did both strangely ruine themselves by a contrary extream in this kind, in not understanding of the times to know what they ought to do, to avoid the danger which either of them feared. The King was afraid of being mated by his Subjects, puts on a garb of greater Majesty then was usual in his countenance and words, at that time, when a condescending carriage, with more mildness and gentleness had been more necessary, and in all probability, had saved both his Honour and his Kingdome: on the other side, the people acted by the same fatal and precipitant counsels of rash and unadvised persons, to avoid the heavy yoke of the house of David, as they conceived, advanced one of the Servants of their former Kings, whose little finger proved indeed (as the other proudly speaks) heavier then the loyns of the two former Kings: for the Kingdome was not able to stand long under the weight thereof, but was soon crushed and ruined by the tyrany of the succeeding Kings of the ten Tribes. The consideration of such dangerous consequences, might obvi…e the heady and tumultuous humors of many, who upon the least discontent against their Rulers, for want of success, or the like, think of nothing less then of removing them out of the World, or out of the Government at least, and substituting others in their room, which if they should accomplish, possibly might intangle them in the like, or a worse mischief than that which they expected to be delivered from, as many have found by said experience. Oft doth the remedy prove worse then the disease. … plus mali venit a medica, quàm a morbo. As good to have to King in Israel as to anoint a Bramble over the rest of the Trees. In the present exigent before us in the Text; the case appeared difficult a good while. There was Abner the Captain of the Host of Israel, with the Son and Heir of the former King, engaged on the one side; David and a few of his Servants and followers on the other; yet to these that had understanding of those times, it doth at the last manifestly appear what Israel ought to do. Saul had outed himself of the Kingdome, by asking counsel of the Devil how to continue it in his family, who were therefore justly rejected of God; David was by a special mandate from God chosen to be King in his stead, which Ab…er and the Captains of the Host can readily acknowledge, when prejudice and self-interest is laid aside and Conscience but permitted to speak. The Kingdome belonged p. 15unto David, not only in regard of ability and fitness, but also in point of right and title, as being the person designed of God for them to choose; yet is it something long before the people are willing to understand it. Though wisdome be alwayes too high for a fool, as Solomon speaks, yet in the darkest times that ever befel the Israel of God, they that will do the will of God may by inquiry, study and prayer come to know what it is. However it doth hereby appear of how great concernment it is, for the Heads in Israel to know what Israel ought to do, least otherwise they be drawn to do, that which in Israel ought not to be done. Gideon was a wise man, that judged Israel with great approbation of God and man, yet out of a superstitious conceit, will needs make an Ephod, which thing ought not to have been done in Israel, what followed? All Israel went a whoring after it, and so it became a snare to himself in his family, and to Israel also.

The body of a people are not much unlike the body of waters, which are not apt to move of themselves, if let alone in their own receptacle, but as they receive an impression from a forreign Element, or a power that is above them: and things that are soft and flexible are susceptible of divers, yea contrary impressions. David by an insinuating and melting speech bowed the hearts of all the men of Israel as one man. They that have such interest in them, had need know what they ought to do, seeing they may make them do almost what pleaseth themselves that are their Rulers: for Absolom had bowed them as well as David, though it were the wrong way. All mens hearts are not in their own keeping, wise men can easily find keys that will open the Cabinet and take away the Treasure; for tis said, Absalom stole away the hearts of the men of Israel. Thus in things of the greatest moment, it is easie for Princes, and Leaders, and Heads of the Tribes to draw them that are their bones and their flesh, as David speaks to be of their mind and to engage in their quarrel, be it right or wrong. Many Instances of the like kind may be given out of prophane as well as Sacred Hystory, for the sea of examples of this nature is withous bottome, whereby it will be found most evident, that those who are the Heads and Leaders of any people may easily engage, them in their own quarrels to their ruine and destruction, as often as otherwise.

Thus did Jeroboam, Ahah, Jehu and others perswade the people of Israel, after their own example, to embrace the abominable idolatry of the Calves which brought inevitable and fatal ruine upon the whole Kingdome of the ten Tribes, as well as upon their owne families. Cato was wont to say of the people of Rome, (and it is as true of any other sort of people) that they were like sheep, in that it was easier to drive or lead a whole flock or multitude of them, then any one single creature amongst them, By all which Considerations it is manifest that things are no where like, so successfully to p. 16be carryed on as where they who are concerned in the leading of Church or state, have such understanding of the times, as to know what Israel ought to doe.

3. The third thing considerable in this unparalleld pattern of civill polity is the unity of their Counsels. That which in this juncture of affairs before us in the text, was apprehended as most meet for Israel to doe, is by the joynt advice and counsel of the heads of this tribe propounded, and by the whole body of the people consented unto, and approved, such a rare pattern of unity is seldome found in our times. Let a body politick be never so well proportioned, as to its constitution, and form of government, & never so well furnished with wise and able men for its conduct and guidance, yet if the several members be not well tuned together, by a spirit of love and unity, there will never be any good harmony in their Administrations. Where the whole multitude is not of one heart, and of one mind, as was said of them in the Acts. Chap 4. 32. there will appear little beauty or strength, and no success in any of their motions. In the beautifull System of the world, which yet is compounded of sundry Elements, and those of differing qualityes one from the other, yet is there such a necessary and mutual connection between the parts, that they are all so firmly knit one to another, that it is altogether impossible to make any breach in their union: rather will those several bodies forget the propertyes of their own nature, then there shall be any Chasma or Vacuum amongst them, which would tend to a dissolution of the whole. Thus in the body politick, where it is animated with one entire spirit of love and unity, and setled upon lasting and sure foundations of quietness and peace, all the several members, must and will conspire together to deny, or forbear the exercise of their own proper inclinations, to preserve the union of the whole; that there be no Schisme in the body, as the Apostle speaks: Therefore where the higher bodyes in Church or state, cannot descend (and that of their own voluntary inclination without forcible compulsion) and the lower and grosser ones cannot ascend up to meet the other, any man may easily read the destiny of such a society, It had been much better for Rehoboam to have denyed himself, and become the servant of his people, and subjects for that one day, rather then to have made them his enemies, if not his lords (for they were the greater Kingdome) for ever after. David was forced to yield to as much as that came to, if not something more, when he complains, the sons of … are too hard for him, rather then to make a breach between himself & his men of warr, in that difficult time, when himself was yet weak, and the Kingdome not firmly or fully setled in his hand. David was wise as an Angel of God, to know what he had to doe; and doth not connive at their sin, although he doth for that time forbear to execute the punishment, leaving p. 17things to a more convenient season. Jerusalem, sayes the Psalmist, is builded as a city that is compact together: when the parts of a building are so artificially framed one into another, that they are as it were cemented, and knit together by a vital spirit of love, the more weight is laid upon them, the firmer and stronger they grow: but where they are disjoynted, one part helps to weaken, and overthrow the other. Cyrus is said to have overthrown the impregnable city of Babylon, by drawing the great channel of Euphrates, into several small rivulets, which, had they continued in one main stream, he could never have done. It is not the storms and tempests, though never so boisterous, while they are on the outside, or upon the surface of the earth, that make any commotion therein, but the vapors that are insensibly gotten into its bowels, that make it quake and tremble. It is not the outward force and violence that ruines a commonwealth, so much as a spirit of division, and contention arising from jealousies, prejudices, & animosityes from within themselves, which doth most dangerously threaten, and most certainly foretell its destruction, as our Saviour himself speaks, an An house or Kingdome divided against it self cannot stand. The swift ships that are driven by the fierce winds, or carryed with the raging waves of the sea, yet so long as they who sit at their helmes are united, in their counsels and endeavours, most commonly do avoid the danger of ship-wrack, being turned this or that way, upon occasion, at the will of the governour, but if they who are to manage them cannot agree amongst themselves, they may easily be emersed, and whole navies of them become but ludibrium Ventorum. Unity of Counsell is one of the chief foundations of civill Polity: But if the foundations be dissolved, what can the righteous doe? but mourn in secret, when they foresee, but cannot prevent the miseryes that are coming upon a factious, divided and self-destroying people. It was a sad time in Israel when one half of the people followed Tib… the son of Ginath; the other half followed O …; whence might necessarily be inferred the destruction of one side or of the other, as soon after came to pass in that people. Or else my endanger the ruine of the whole, as too often hath been seen in the world, that when lesser societyes have been divided amongst themselves, they have but the sooner become a prey to a stronger power. Which if it had not been experienced in most of the states, and societyes of the Christian world, and in all the latter, as well as ancient revolutions of the nations, where any order of Government, either civill or ecclesiastical hath been established, might have been exemplifyed by particular instances. Foelix quem faciunt &c. happy are they that can take warning by the harms they have observed in preceding times. Such divisions, especially in the Church of God, are in a great measure to be ascribed to the policy of Satan, who endeavours by all wayes and meanes to foment divisions, amongst those of the p. 18Church, by that course to ruine them, while in the mean time, he provides for the quiet of his own Kingdome, the world, God also may be said to do it, being provoked by the pride and tyranny, with other wickedness of the sons of men, judicially to mingle a perverse spirit in the midst of a nation, & suffering their princes to be deceived, and to deceive their people, as the prophet speaks of Egypt. Isa. 19. 13, 14. Causing them to erre in every work thereof as a drunken man staggereth in his vomit. But the meritorious and procuring cause of those ruinous and destructive counsells arises from the weakness or wickedness of a people themselves: It being observed as one of the blessings God was pleased to cast in to some heathen states, as a reward of their wisdome and prudence, with other moral virtues, viz. their long peace, and flourishing prosperity upon the earth. It is much to consider, that all Asia can agree together in the worship of a Diana, and the Image that fell down from Jupiter, while one single Church in the city of Corinth cannot long hold together in the worship of the true God, nor retain the rites of his worship, and the me regular use of the sacred bodyes of love and unity, without such shamefull divisions, and scandalous breaches, as they are sharply rebuked for by the Apostle, in both his Epistles to that Church, imputing the root of those divisions to the lusts of the flesh, Are ye not carnal, and walk as men? 1 Cor. 3. 3.

But this being a matter of so great concernment for the good and welfare of Societyes whither Christian of civill, it may not be amiss to enquire into the true grounds and seasons of such Unity, or the way how it may be brought about. The first and principal is, a clear discovery of the right way of their peace and prosperity, it being taken for granted, that this is, or ought to be the end that all Societyes generally ayme at, sc. a quiet possession of what they already have, with enlargement of their prosperity, if attainable, But if there be no agreement in the meanes that seem most directly to tend to that end, but that apprehensions are divided about that, they may be as much divided for ever: For at this time, and a little before, the Israelites were taken with a fond desire of a Kingly Government, yet not being at an agreement amongst themselves about the person, or the manner of his Goverment, they were divided into factions till their mind by sad experience came to be convinced, that David was the person, not only called, but qualified of God for that great service. which Amasa expresses in the name of the rest of the Tribes, Thine are we David, and on thy side thou …on of Jesse; so that nothing can be supposed more directly to tend to the creating and maintaining, unity in the counsells and affections of a people, then cleer convincing light, and a demonstrative evidence, that what is propounded, is the direct and proper meanes to bring about the end generally aymed at; otherwise, it will be said Soinditur incertum studia in contraria vulgus p. 19The poor man by his wisdome, saith Solomon, delivered the city. And the wise woman of Abel saved the city by propounding so meet an expedient, as gained acceptance in all apprehensions. Otherwise it may fall out as Solomon-saith, Ec. 10. 15. the labour of the foolish wearyeth every one of them, for they know not how to find the way to the city. Where wisdome is wanting to direct mens actions, labour will be endless, & the issue mischief, or disappointment at the best. When once the people of Rome were ready to mutiny upon a quarrel that fell out between the Citizens of the higher, and those of the lower ranke, Menippus healed the breach by a wise Apologus of the contention between the b…ily, and the members in the body natural, which carryed such a convincing evidence along with it, that all partyes at variance were soon agreed about the way of their own welfare. The like wise medium was propounded by Jotham, in the ninth of Judges, but it could not be attended, because God had sent an evill spirit amongst them, as the text there speaks.

2. The mutual interest that the members of the same Society have in the affections of each other, gives great advantage to promote this Unity, if duly considered. There was no small argument in the words of Abram used to Lot, Let not us fall out, for we are Brethren. Nature leaves a strange instinct upon those of the same kind, even amongst the … creatures to defend one another, and to revenge the injury done to their owne kind: such inclinations use to work more strongly with those that are endued with reason. The joynt interest of people in the same family, nation or religion, tends much this way: Joab could not have used a more pathetical argument to his brother Ab…shai, then the mention of [our people, and the cityes of our God] whereby to engage him to magnanimous combate with the common enemy; as also the promise of mutual assistance each to other, and no doubt the preceding exhortation to magnanimity took the firmer hold on either of their hearts, to consider their neer relation each to other. David engages much on this account. For my Brethren and Companions sake, I will now say peace be within thee, Psal. 122. 8. On the other hand, when the minds of persons are either leavened with pride, or discontented, or their spirits imbittered with Jealousies or prejudices against each other, it cannot but much hinder this desired Unity. When the envy of Ephraim, and the vexing of Judah shall cease one toward another Isa 11. 13. they may the more easily subdue all other of their enemies.

3. This comes to pass by the prudent and condescending behaviour of those that are leaders of others, who by their discreet behaviour may doe much to maintain Love and unity in Societyes, for want of which oft times it is miserably lost. The soft answer pacifieth wrath, and the soft tongue breaketh the bone, saith Solomon. Gideon by a mild and gentle answer prevented a quarrel betwixt him and the Ephraemites, which afterwards upon the like p. 20occasion brake forth into a bloudy wa…r, in the dayes of Jep…ah. David bowed the hearts of all the men of Israel as one man, by an insinuating speech as by his discreet behaviour in former times he won the hearts of all Souls servants, not withstanding that inveterate prejudice, envy and malice of their master against him. Duro con duro non sat bon muro, say the Italians; a firm wall will not be made up of hard stones, without the mixture of some more yielding matter to cement them together. That may easily be drawn by love, that will not be driven by a mighty force. The rigor of a Command may be much sweetned by the gentleness of the expression. Paul, though now the aged, will rather for loves sake beseech, or intreat a favour of Philemon, then enjoyne a duty. Moses his calling the Israelites Rebells, was more like to increase the Rebellion of their wills against God, then any way alter that evill disposition of their minds. Jobs peremptory adjuring of David, although in that exigent, it gained the present end he aimed at, yet it for ever after lost his interest in his Sovereigns heart, the harshness of the words being harder to be digested then the matter contained in them. Many times also the difficulty of a message is much sweetned by the courteous disposition of them that bring it, as the third messenger sent by the king of Israel to Elijah, seems to find by experience. Rehoboams yoke had not seemed so intollerable, if it had with more gentle words been imposed; wherefore following kings chuse rather to express their non-assent to the demands of their subject, by an Adviserable Roy, then by an harsh and absolute refusal. When Themistocles once told the Adriens, to whom he was sent to demand tribute, that he would bring two mighty Gods to overcome them, Love and Eloquence, it was replyed to him, that they had two mighter then they, sc Poverty and impossibility, or else very probably the other might easily have prevailed. This way of procuring unity and peace is as much seen in matters of Religion, as in things of another nature, where as a late Author truly saith, by passionate, hot and eager Disputes peace is alwayes lost, and truth is seldome or never found.

4. In the fourth and last place, This is brought about by the influence and assistance of Divine Grace, so disposing the wills and affections of men that unity and peace are thereby both procured and preserved. For if God be provoked to send an evil Spirit, as he did betwixt the men of Shechem, and the house of Millo, the wisest Counsels shall not prevail, is at that time was delivered them by Jotham a very fage Apologus, yet it could not prevent that wicked conspiracy between the men of Shechem, and Ab melech, for God had purposed by that means to punish them both, so that a mutual fire is kindled, whereby the men of Shechem & the house of Millo are devoured; one by another: when a mans ways please the Lord, his very Enemies shall be at peace with him, much more easie it is to expect that such may obtain peace one with p. 21another when God is stiled the God of love and peace, it is therein implyed not only that he is the approver of those Blessings, but the Author and Giver of them. It was prophecied of Solomons Reign, that there should be an abundance of Peace, and so it was fulfilled, till God stird him up Adversaries, which put an end to his peace: So as if God will give a Commission to any Instruments, to take away peace from this or that part of the Earth, it may not be expected, to continue longer there; for he will either mingle a perverse spirit amongst their Counsellors, as was threatned to Egypt, or hide the Counsels of peace from the eyes of the People, or their Leaders, whence they may be dashed together to their mutual destruction and ruine.

4. The fourth and last thing considerable in this exact pattern of a civil state, is the height of their courage and resolution. It is a sign of great prosperity and success in any enterprises, when the Brethren are valiant and resolute in the execution, as their Leaders are wise in their conduct. That obedience to the commands of their Superiours, is intended in a great measure, in the Text, I deny not, but what might be required here of that nature, may be gathered from what was said under the Head of order, treated of in the first place. In this place therefore I shall confine my self, only to that of their courage and resolution, which though in the last place to be spoken to, yet is not the least thing considerable in a flourishing state: for otherwise through the cowardize and slothfulness of a people with other vices attending thereon, after ages may easily lose all that riches, wealth and honour, which the wisdome and valour of the preceding have obtained: as may be seen in the dayes of the Judges that succeeded Joshuah, and of the Kings that succeeded David and Solomon. Hyram concludes the prosperity of Israel from the wisdome of David, and Solomon his successour; to be sure, when wise Leaders are attended with valiant people, it is easie to foretell the prosperity of such a nation. The very name of David and his mighty men that were with him, though weary and weak-handed (as Achicophel wisely suggested) was enough to fright Absolom and all the men of Israel from pu…suing their advantage: I shall here therefore take occasion to discourse somewhat of that eminent vertue, so necessary for the flourishing of a people, disposed into a well ordered polity. Valour is an inward virtue of the minde enabling us to persist in our duty not withstanding the difficulty or danger thereof. They are not a little mistaken, that think nothing is required to valour, but a daring confidence to fight. ut non poena martyrem, sie nec pugna fortem, sed causa facit. It is a lawful striving as the Apostle tells us, that deserves the Garland, we must know therefore, that there are four ingredients necessary to the constitutioo of a valiant minde.

1. The first is magnanimity, or greatness of mind, when the Spirit is raised to such a degree of courage, as not to stoop to low, and mean things p. 22though it should be to compass some seeming great adventage. … was the commendation of the worthies of God, that they accepted not of deliverance, st. upon low and base terms, which may be imposed by Adversaries. Paul will rather dy then make his glorying void: a valiant mind will rather lay down his life then keep it upon dishonourable terms. If the men of JabeshGilead, or Ahab afterwards, had accepted of their lives or peace, upon the ignominious tearms offered by the supposed Conquerer, it had been a thing unworthy of the Israel of God. Nor will Nehemiah lose his honour, as he was Governour, by fleeing to save his life in an hiding place of security. So neither doth Christian humility require a man to stoop to any thing, unbecoming his Faith and Profession. Paul that can yield to any thing for the honour of God, and good of others, yet will yield to nothing, nor give place for an house to them that will lay a snare for their liberty. And in another case of a civil nature, the same Apostle, although no Souldier, but of Christ Jesus, stands upon his honour, and the priviledge of his freedome, when he is not fairly treated according to the dignity of a Roman. Is it lawful to scourge a Rom…n? such was Pauls humility as an Apostle of Jesus Christ, that he can be content to receive forty stripes of his own Nation, yet hath so much magnanimity that he will not yield to receive one of an Heathen, where he hath a civil right to plead an exemption. Such magnanimity becomes the Israel of God, as was said of Gideons Brethren, that each one should resemble the Children of a King. If it be said, that in such a case a man can do no other good, then to shew his will; it may be said, in magnis voluisse sat est, in matters of great moment, it is enough if a man shews but the resolution of his mind.

2. A second ingredient, is Confidence or boldness, not to be afraid of the danger or evil supposed, though it should be death it self. It seemed Joab and Ab…er were followed with valiant men, when they can so readily lay down their lives, at the command of their Captains. The Righteous are bold as a Lyon, saith Solomon, not afraid of danger, though never so great, either felt or feared. David will not be afraid though an Host should encamp against him, Psal. 27. 3. Fear is an embondaging affection but the true Israel of God are called unto liberty; therefore it becomes not them through the fear of death to be subject unto bondage: it was a notable spirit of valour that discovered it self in that English Captain, under his King in France, who being sent to discover the Enemies Camp, and his numbers, was no whit discouraged (by the great disproportion that might be observed betwixt themselves and the enemy) but returned this answer, That there was a very great many of them, enough to kill, enough to take Prisoners, and enough to run away besides, all which came to pass soon after, according to his confident presage. There hath been an extraordinary p. 23spirit of Courage, that some of Gods people have been endued withal, when Gods Spirit was said to come upon them, as upon Sampson, Judg. 14. 15. when he met a Lyon, and Judg. 15. 14. 8. when he smote the Philistines hip and thigh, and David, when he engaged with Goliah, or Jonathan and his Armor-bearer engaging against the Philistines, and undertaking a whole Garrison of them at once. Thus when the Spirit of God doth in any eminent manner excite and stir up, or actuate that innate valour of their minds, they are and will be enabled to do great things. Many a mans courage would serve him to fight very valiantly were he but assured to come off with victory or success, at least without loss of life: but true valour argues such a confidence of mind, as enables a man to look Death in the face in cold blood, as we use to say, and not to be daunted with the countenance of that King of Terrour. As was seen in Joab, 2 Sam. 10. 12. who is resolved to behave himself valiantly, leaving the issue and success to God, to do what should seem good in his sight. Why should not every true Israelite having the same cause, the same spirit of Faith, the same promises, have experience of the same courage and confidence of minde in their measure.

3. In the third place, Patience is also requisite, enabling them quietly to bear with all the evils they may meet with by reason of the diuturnity of the Act. If thou faint in the day of adversity, faith Solomon, Prov. 24. 10. thy strength is but small. It is observable, that God never brought about any great matter of moment, for the salvation of his people, but he calld the Instruments therein to the exercise of great patience before it were accomplished; so that in their experiences, they must say, Qui cupit optatam oursu—Multa tulit fecito; &c. At Israels first coming out of Egypt, God would not carry them by the way of the Spyes, though that was nigh, (a Journey of a few dayes) lest they should faint and be discouraged when they see war. And as afterward God would try Gideons Army, before he would call them forth to war; for when that Generation that came out of Egypt upon tryal, manifested such untractibleness and impatience under the hazard and difficulties of war, God saw meet to lay them wholly aside, and train up their posterity by degrees to inure and accustome them to bear the difficulties and hazards thereof. Amongst Davids small number that followed him while he was at Ziglag, one third part tis said, was so faint, that they could not go over the Brook Bezor, but they were not denied their equal proportion in the spoile, which shewd their tarrying behind proceeded not from the want of valour in their minds, but from weakness in their bodies, which are but jumenta, or vehicula animorum: so that patience under evil, is very necessary for a Souldier.

4. In the last place Perseverance, whereby we endure unto the end. This p. 24is a law in the civil as well as spiritual combate, that there must be holding out to the end, without which the Crown is not to be expected. It was one part of the Sacr…entum militare, by which the Roman Souldiers were wont to be listed of old, not only that they should not be unwilling to dye for the Common-wealth, and engage to do whatever their Emperour should command, but that they should never forsake the Camp while there was need of their service. And to this principle was all their success in their Wars to be ascribed: that they were unwearied therein, of whom it was truly said, that though they were sapius in proelio, unnquam in bello victi; though they lost many Battels, yet their valour was so great, that they would never yield to adversity. Moses will not allow the two Tribes and an half to fit still after their own inheritance was cleared of the Enemy, till they had also helped to put their Brethren into the possession of theirs, Numb. 32. 6. And in the 78 Psalm, the Psalmist complains of the Children of Ephraim, that they turned back in the day of Battel, like a broken bow. A true spirit of valour will alwayes stand bent to the same mark, not deceiving those that trust thereunto. The courage of Davids mind held good after his body grew faint and weak, whereby we see that perseverance is the property of a valiant minde, as well as confidence or patience.

Application. These four Considerations premised, offer a seasonable word of Advice to every one that is come hither this day. As John the Baptist was furnished from that measure of heavenly wisdome he was endued with, to give a satisfying answer to several that came to him with this question, What shall we do? Luke. 3. ver. 10, 12, 14. So may any wise Scribe instructed to the Kingdome of God, from this text be supplyed to give an answer to every person here present, and met together upon this solemn occasion, that shall enquire, what they shall doe, in reference to the business before us: I presume there is none here present, but will be found in one of these three capacityes, either of an Elector, or one elected, or a Subject under the charge of those who are like to be continued in, or chosen to the office of an Head or Ruler in this our tribe. each one may from the premises, hear something spoken unto him in the language of that Capacity wherein he stands before the Lord this day.

For order sake, I shall in the first place address my self to speak unto you that are met here as Electors. There was joy in Israel when the Tribes were now met together to establish the Kingdome in the hands of David, as is said in the last verse of this Chapter. By proportion this day was wont to be a joyfull day unto us, being as it were the solemnizing of the Birth-day of our little State, the renewall of our Goverment, with all our civill priviledges. The Advice I shall present you with at this time is by way of Caution in the words of the Apostle, Gal. 5. 13. You are now called to the exercise p. 25of your civill Liberty (wherein … of your other libertyes are bound up) Use not your liberty for an occasion to the flesh, but by love to serve one another. Those that doe but seriously consider, how much the honour of God, as well as their own good and welfare is concerned in the regular, and conscientious proceeding in this business of Election, cannot but have a solemn awe upon their hearts in this work, and judge that the putting a Solemnity upon the grandeur of the day, is the least part of the service thereof. I might here minde you, that although it uses to be accounted … the highest civill priviledges a people can enjoy, to have the liberty to choose their owne Rulers, and not to be imposed upon in that kinde; yet if this matter be not carefully looke unto, so as to be both prudently and conscienciously carryed on, it may become an occasion of the greatest bondage; as had been too sadly verefied almost in all the elective states and kingdoms in the world. The fatal instance of Absalom makes it appear, how …asie a matter it is to court a well meaning people into such a false conceit of liberty, as may end in the ruine both of Electors and Elected. As was seen in the person forementioned, as in Abimeloch and his Tribe long before. For they were upon the Election of a King. Certainly if they were accounted cursed deceivers, that having a male in their flock, shall vow and offer to the Lord a corrupt thing. Mal 1. 14. what may we think of them this being called live often of their Brethren with the supream power of Rule & Government, (an act of the highest service for the glory of God & good of men) shall be so far swayed with …action or prejudice, or byassed with self interest, or other corrupt ends, as to choose persons to such a service, as are neither approved of God, nor acceptable to wise men; or in their choise to overlook & lay aside those that are, I mean not to attend the directions given by God himself, Exod. 18 27. Able men fearing God &c. Yea it is expresly commanded them, Deut. 17. 15. Thou shalt in any wise set him king over thee whom the Lord thy God shall chuse: whom is God said to chuse, but those whom he hath not only called but … for such office by the gifts of wisdome and grace, which were wont to be signified by the holy oyle used to be powred on them. God doth in these dayes mediately seem to point at such to rule as he was wont of old immediately to … forth to such service. What ever strange concurrence might be observed at the person of Saul, between the rashness of the people to inforcing Samuel to the present choyce of a king, and the rashness of the king in most of his enterprises (which proved a bad Omen from his first anoynting) whereby … the ruined himself, and many of his people) yet was he furnished with extraordinary gifts, as soon as he was called to the exercise of his government. It may still be expected in a true sence, that a divine Sentence should be in the mouth of the King, and Ruler in Israel. p. 26I will not here ingage in any dispute whither it it be either necessary, or convenient for a free people to use their liberty in oft changing their Magistrates or chief Rulers. Concerning inferiour Officers, such as are Fiscalls & Treasurers, whose places (by reason of the profit they usually are attended with) are more liable to temptation & corruption, there is no matter of danger in their charge. Wise Hannibal, while he was Pretor at Carthage, got an Act from the Senate for the changing of such great Officers every year, having observed how ready they were all to hold together to the obstruct on of justice, and oppression of the people. But for the supream Rulers, of whom one sayes well, that … cor Reipublioe, quod mutare non expedit, i. e. that being is the heart and vitals of the Common-wealth, it is not expedient to run an h…zza…d in often changing of them. Another speaks to the same purpose, That unless a Countrey be very full of skilfull and expert men, by often changing their Rulers, the Goverment will fall into the hands of rude and ignorant Mechanicks. But where the wisdome of any Countrey hath by long experience, seen cause to continue the same Rulers, they had need be well advised, that should promote any innova…o, especially in any difficult Juncture of affairs: It cannot but be dangerous to put the helm into the hands of an unexperienced Pilot in a tempestuous or stormy season. In such cases it is most an end found true, as the Spaniards say, the evill that is present, is better then the good that is to come. for so many times a small inconvenience and infirmity, is charged into an unsufferable evill. The people of Israel, no doubt would soon have found the little singer of Absoloms vices, heavier then the loynes of all Davids infirmityes. It was good Counsell which a wise man of Capua once gave his fellow Citizens, that before they cut off the old Senators, they should find new ones that were better to place in their room, which when upon tryal they were not able to doe, they were easily perswaded to continue the former in place. Let wisdome and knowledge be found in our Electors, as well as in our elected Rulers, and that will be the stability of our times, and the strength of Salvation. Our Election is the foundation of our Government. A small and inconsiderable error in the Foundation, may put the whole Building much out of order. As in the body natural, a defect in the first concection is seldome helped by the second, so will it be found in the body politick. And in all ages, such as are the Rulers, such will be the people both in Church and state. Therefore how doth it concern those that have an oppertunity in their hands, not only to keep it, but to improve it and manage it aright, for the upholding and maintaining good order and discipline, both in Church and State; For if I mistake no, any man may make both a true prognostick, & diagnostick of the athletick State of your people, through the whole order of your Goverment, both eccleastical and civill, by your Elections, and the p. 27quality of the persons you chuse into places of trust, be they Superiours or Inferiours; in things sacred as well as civill.

I am bold to speak the more on this hand, that I might imprint upon all your minds, that are any way concerned in Election, a conscientious care of your duty, and faithfull discharge of the trust committed to you. It was one of the last requests that Moses made unto the God of the Spirits of all flesh, just as he was ready to resign up his charge, that a man might be set over the Congregation, which might both goe in and out before them, that the Congregation of the Lord be not as sheep that have no sheheard, Num. 17. 16, 17. Lest they should thereby be left to wander every one after his owne immagination, and so degenerate into corrupt and foolish wayes to their owne destruction. I am not ignorant that the lot of this dayes Election is in a great part cast into the lap, the disposal thereof from the Lord we expect to know by and by: but I speak for the future, and in way of caution to take heed to our Elections, for our (All) depends upon it. It was a sad presage of evill times approaching upon Jerusalem, when the people were driven to such miserable shifts, as to shrowd themthemselves under the skins of unmeet persons, only for the sake of meat and clothing. Isai. 3. 6, 7. for they are the things left requisite in him who is called to be an Healer, A poor and wise child, is better then an old and foolish King, saith Solomon, Eccless 4. 12. And for a man to be put into the Priests office, not qualified thereunto, only to eat a morsel of bread, may prove a curse to the place, and people, as well as to that person, as was pronounced against the Family of Eli, 1. Sam. 2. 36.

If any should here expect that a character should here be given, how to judge of such men as may be accounted meet to be heads or leaders of Israel, the text is a full description, such as have understanding of the times to know what Israel ought to doe, and they who are such doe discover themselves, or may be distinguished from others by these qualifications.

1. The fear of the Lord, and the love of Righteousness. The fear of the Lord is the beginning or chief part of wisdome as the text tells us. He that is not wise for himself or for his owne soul, will never be wise for the common wealth. They, that are not of Israel, will not much care to know what Israel ought to doe. David that was a companion of them that fear the Lord, is easily induced to seek he good of all such, Psal. 122 8. What Plato said of Philosophers, we may say of the men that fear God, (which is the best wisdome) who wished that they were the only kings, or that kings were only such. David, owned by God himself to be a man after his own heart, was the standard by which his Successors were measured: amongst whom you will find, that to doe that which was right, was rather a diminution then otherwise, unless it could be added, with a perfect p. 28heart, as did David his father. So, as to know or doe that which is right, unless it were out of integrity of their hearts, and conformity to the mind of God, doth not in Gods account denominate a man wise or one that knows what Israel ought to do. God may make use of the common gifts of the … or natural endowments of men unsanctifyed for the good of his people & often doth when the Goverment is by providence unavoid by devolved upon them, but it may be questioned, whether a people can expect a blessing under Rulers of their own voluntary choyce, whose prey may upon certain & good grounds be suspected, or denied, whatever their other qualifications may be.

2. Humane Learning in conjunction with the former. Such as by the benefit of natural parts Experience, Education, and study, have advantage above others to be acquainted with the affairs of the world abroad, as well as with the Laws and Customes of their own people at home. For seing persons of that alloy have generally the chief managing of affairs in other Nations, as much of that as may be …, cannot but be necessary for the better ordering the affairs of Israel. It was no doubt some advantage to the officers of Hezekiah, in their treating the messengers of the Assyrian, that they understood the Syrian tongue as well as their owne. It may be presumed that no man, unless a Weigelian Sceptick, ever did account Moses less fit to be a Leader unto Israel because he was learned in all the wisdome of the Egyptians, a man mighty in words and in deeds. Nor Paul the less fit to be an Apostle, because he spake with tongues more than all the rest of the Apostles. Yea it appears that upon that account he is called a chosen Vessel, the better qualifyed to be a Doctor to the Gentiles. And if Jeptah had not had understanding of the times, sc. the knowledge of things done in forepassed times, as well as in the present, it may well be questioned whither he had been so fit to have been an head of the Gleadites as afterward he proved: if he had not been able to have disputed with arguments of reason, as well as weapons of warr, he could not have managed the quarrel so successfully as he did. The chief Leaders of Israel before the Kings, were called Judges, a potiori parte; though the chief part of their work usually was to be Captains of their warrs, yet they received their title from their power of Judging, which certainly required skill and knowledge of the Lawes, by which they were to judge, which how well it could be attained without help of humane learning I doe not understand. It was well replyed by an officer of State to a Nobleman, that made small account of learning in the education of his son, (aiming at no higher learning then to be able to ride an horse, or fly an hawks) that if it were so, then Noble mens Sons must be … that mean mens children should govern the Kingdom.

3. Constancy or readiness is another property of a wise man; at least of one fit to be a Leader of others. Not but that a wise man may sometimes p. 29change his mind, and his wisdome may lead him so to do. Sometimes we say, …, but to be of a fickle, unconstant minde, is the character of one, a Jacob said to Reube…, that will never excel: He is … as Water, which is, neither easie to be kept in any bounds, nor observant of one constant motion, but apt to change upon every occasion. Instability in our wayes, is an argument both of want of faithfulness before men and of sincerity before God. Homo quadratus is the … to manage a trust: that is the figure that stands surest; wise men that act upon principles, are like all House built upon a foundation that will not turn aside by a sudden and violent storm. S…eptical men, none knows where to have them, they will not be bound to be of the same mind on this morning, that they were of on the last night: Solomon therefore advises to fear God and the King, and not to meddle with them that are given to change, Prov. 24. 21. These are Inqui…ta Ingenia of Quick silver tempers, that are never quiet in any place, yet would alwayes be upper most, which are observed to be the most dangerous in any state. A wise man alwayes … by the same Compass, though not alwayes by the same wind. Particular actions may be changed upon occasion, though the same mark be still aimed at.

Moderation is another property of wisdome, for if peace and truth be the best end, that all ought to aime at moderate and pacifick wayes and principles, that run not in extreams, are certainly the directed wayes that lead thereunto. Therefore it is observed that men of moderate and peaceable tempers, are both the wisest, and most useful men in all Societies, Extreams are alwayes dangerous: for as the Philosopher sayes of virtue, that it lie, in the middle between two vices, as the extreams are opposites on either hand, so may truth generally be found in the middle between two Errors. Some men think they can never run far enough from that they hate, whereas wisemen can see as dangerous a precipice of error before them as that which they left behind them. This is too too evident in most of the controversies which have been bandyed for, and against in our times. In most of which he that hath taken the least view of the managing of such controversies, will finde that men of rigid and severe spirits, have missed both of peace and truth, the designe of all good and wise men. Thus did the Donatists in Africa, and the Novatians about Rome of old, who separated from all other Christians, save those of their own perswasion till as last, there were none left either to joyn with or separate from the spinning of thread too fine, doth but draw the wool beyond the staple, and will never hold in the weaving. Thus hath it been found in these last dayes of Reformation, the Religion of many proving like precious Liquor, too often distilled, till at last all evaporates into meer fume: some that could not be content to keep company with their honest minded Brethren, in the middle K…gion of revealed Truth, p. 30(the most wholsome practical points of Doctrine) have soared so high aloft that they have as well lost themselves, as those they pretended conscience to depart from, whose root is rottenness, and their blossome gone up as dust, as the Prophet speaks, Isai. 5. 24. The Apostle Paul gives this caution to the Romans, to be wise to sobriety foreign which words have an elegancy in the Greek, not easie to be exprest in our Language. Rom. 12. 3.

Pareus observes in his time, that they who did nimiune foreign sectari, did more hurt then good in the Reformation of the Church, Matth. 23.

It is that which highly commended the wisdome of Basilius Magnus in those times of controversie, in which his Lot did fall, that his moderation lead him to abstain from some expressions in the controversies then stirring (with great freedome and boldness used by others) that he might not be the envy of words and phrases, draw upon himself, and in him upon the Church of God, an inevitable, and unnecessary danger. As a great Divine of ours notes out of Gregory Nazian. If the like wisdome and Moderation had been observed in those that earnestly contend for truth, so as not to load the truth they maintain with hard & severe (though it may be true) expressions, that beget more obstinacy in the Adversaries, and it may be suspition in the weak, or unresolved looker on, differences amongst men might be more soberly composed and the truth with more assurance entertained, Dr. R. on Psal. 110. P 372.

The words of the wise saith Solomon are heard in quiet, more then the cry of him that ruleth among fools, i. e. A wise man that speaks without clamour, noyse or contention gains more credit to his words by the weight of the matter, then another can do by the obstreperous noise and loud sound they are wont to be uttered withal.

The like wisdome doth moderation discover in things of a civil nature; where many times the rigorous exaction of the strict letter of the rule of Justice, proves unjust in the issue, and most unprofitable to the Cumini sectar himself, or his instruments. According to the usual saying, summum jusest summa injuria. The Duke of Burgundy began a quarrel with the Switz…rs about the Toll of a load of Calve-skins, wherein he lost his life, and all his treasure.

5. Peaceableness is another property of Wisdome which ought to be esteemed by the tendency it hath toward the obtaining the great end, that all ought to aym at, sc. the honour of God, and good of Societies, which is much more promoted by peace, then by the proceeding of force. The Woman of Abel whom the Scripture commends for her wisdome, discovered her wisdome by her peaceable Counsel. The poor wise man saved the City, by wise counsel, not by weapons of War, Eccles. 9. 15 when a great King p. 31came against it, besieged it, built Bulwarks against it. There is nothing more easie then to beg…n a War, as nothing more difficult then to manage it aright, or bring it to … issue: therefore is peace in a wise mans eye a rich booty. Contention saith Solomon, is like the breaking forth of water, therefore his advice is, to leave off before it be medled with, Prov. 17. 14 D lc b…llum inexpertis, is a true saying, i. e. War uses to be welcome to none, but those that never made … thereof, as I fear New England may find by woful experience, which will leave a reflection of the deeper guilt, if any have had any needless hand in the inviting of such an unwelcome guest into the Country. But I judge … of the present Auditors, and dare not censure others

It was the spirit of David, one wise as the Angel of God, and no mean Warriour neither. I am for peace, but when I speak they are for War, Psal 120. 7. It seemed then David used not Wars but when necessity forced him thereunto.

In matters of Religion, who is it that gains by Contention: it is the duty of every Christian to contend for the Faith once delivered to the Saints, but they ought foreign as the Apostle speaks, Eph. 4. 15. least otherwise the loss of lo…e is more matter of grief then the truth we suppose we have gained is matter of rejoycing, like them that angle for small fish with a golden Hook. Not that any truth of God ought upon any pretence to be under valued, nor any precept of God be counted little, but every thing is beautiful in his season, where the urging of some truth of less moment, may certainly endanger the breach of peace, which is a greater good, I know not, but it might with more acceptation have been for born, for we know our Saviour Christ did not, nor the Apostles after him, at every season declare such Truths, as the Hearers were not capable to receive.

For all necessary and fundamental Truths, we cannot be too resolved in Contention for them: But for Opinions of less certainty and moment, where wise and good men have alwayes needed a latitude, wherein to differ and turn aside one from the other, it can be no part of wisdome to be too eager or rigorous about them, some with the Disciples, Luke 9. 54, 55 are ready to think he deserves no less then to be destroyed by fire from Heaven, if he follows not them, whom yet our Saviour justly reproves for giving too much way to their own Spirits.

6. Condescension, may in the next place be added, as another property of Wisdome. Humility, the ground of condescension is nearly allyed to wisdome, both are the procreant causes of great Blessings to the Sons of men, Prov. 22. 4. The wisdome that is from above is gentle, easie to be entreated. No man ever thought that Abraham was the less wise, because more willing to yield in the controversie between him and Lot. Those parts of the natural body that are the most yielding are the stronger and most p. 32useful, were all the other members of our body as hard, and as stiff as the Bones, how uncomfortable would our Actions and motions be. If any finde it better to break then bow, they may thereby gain some reputation for their wilfulness but not for their wisdome.

This must alwayes be understood of things lawful and expedient to be yielded to, else Moses the meekest man upon Earth, will not bate an hoof, nor Paul the most humble of all Christians, will not yield, or give place for an hour; both which in other cases could deny themselves, and yield very far.

7. Deliberation, is the last property of Wisdome which I need mention, it can hardly be thought to consist with Wisdome to do any thing rashly in matters of moment. Temerity of Counsels argues rather height of folly and pride then depth of wisdome; for in so doing, we should lay aside Reason, our most faithful and best Councellour, and commit our affairs into the hands of passion and affection, or worse, cum res transit in affectum, perit omne judicium; they loose their wisdome, that suffer themselves to be transported with passion. Deliberandum aiu, quod semel statuendum, it had need be a long time deliberated upon, that is to be appointed for ever after. For although our statutes be not unalterable, like those of the Medes and Persians, yet that which is maturely agreed upon at the first, will stand in the less need of alteration or abrogation: the frequency of either of which abutes much of the rigour of the Laws; and honour of the Law-makers. Many things in humane affairs admit not of second thoughts, notwithstanding they are generally known to be the best. In bello non his piccat: therefore sayes Solomon, with good advice make War, and manage it likewise with the same care, lest there be no room to play an after game. And wise men account it the best way to put as little as may be to peradventure. A man of understanding, saith Solomon, Prov. 12. 27. is of an excellent Spirit; the Hebrew word is of a cool Spirit. Sedatus animo, slow, deliberate, composed, not hot which makes men quick and sudden in their resolves. Theod…sius that famous Christian Emperour, noted for great wisdome also, did that on the sudden in a passion, that he had cause to repent of ever after. To be flow to wrath argues great understanding in the wise mans account, Prov. 14. 29. It is reported of Heraclius the Treasurer of the said Theodosius, that giving so far way to his passion; as when the Saracens, who were hired by the Emperour for the war came to demand their pay, he refused payment, and instead thereof; passionately called them Arabick Dogs, which so incensed them that they immediately set up their own Banners, which gave occasion to those infernal Locusts that came first out of the bottomless pit, to over spread the face of the Christian World, miserably tormenting the Inhabitants thereof, for an hundred and fifty years, where by the way may be noted, hard words are the worst kind of pay, can be made to such as venture their lives p. 33for the service of the common-wealth. The same befell Rehoboam, whose hard, proud and haughty words, were answered by a shower of as hard stones, that fell heavy on the bones of his officers.