I Forbear a Preface, because I have so much work in the Text. To improve time at the first, that we may not want it at the last, I shall fall directly upon the words.

And of the children of Issachar, which were men that had understanding of the times, to know, &c.

In an historical relation, you expect no other choice of words, then only fit expressions, neither will a narrative well endure a garnish; for many times, while the story is trim'd, the truth is smother'd: yet in some cases, the highest strains of Rhetorical elegance, can but sufficiently adorn noble Truth.

And what will you say to this Text? here is an extraor­dinary emphatical Hebraisme, and an ordinary Metanymie in one sentence, and a significant Trajection in the next, but I will shew you, not tell you what there is.

And of the children of Issachar] a quiet midling tribe, nei­ther the head nor the tail. In the solemn and prophetical bles­sing of the Tribes, both by Jacob and Moses, there's not much good promised to them, and therefore the more observable to read such things of them. They

Were men that had understanding of the times] here's their ex­cellency, and 'tis excellently exprest [...], know­ing understanding to the times: the word [knowing] re­spects the mind in way of apprehension: the word [under­standing] respects the mind in way of consideration, when the mind doth accurately discern, and judge of things. And the word [times] lagnittim, the 70. well renders [...] the occasion of time, and ther's a Metanymie of the adjunct, time being put for the things done in time, q. d. they had given themselves much to observe seasons, wherein matters of mo­ment were meetest to be done, and by observing the occur­rences of affaires, they got much experience, and thereby much wisdome. And this their understanding was not for meer speculation, but

To know what Israel ought to do] (or if you admit of a traje­ction) that Israel might know what to do. They instructed them that were any way under them, or that came to them for advice.

The Heads of them were 200.] the division of Canaan unto the several Tribes, is not altogether unlike the division of our and into Shires. And the officers of their particular Tribes, do somewhat resemble our Sheriffe, Justices of the Peace, Mayors, Bayliffes, Constables, and other Officers of Shires, Ci­ties, Burroughs, Hundreds, and Parishes.

And all their brethren were at their commandment] gnal pihem super os eorum, because the command proceeds from the mouth. Their prudence was so highly esteemed, that every one was willing to do what they advised. In short, here were 200. of the children of Issachar, men that had understanding [Page 3]of the times, that knew and considered what was seasonable to be done, and all their brethren were willing to follow their advice. Whence you may learn this Doctrine

That where some few hundreds of countreymen meet, that under­stand the duty of the times, they may lead their whole countrey along with them, for their general good. Here were two hundred of the tribe of Issachar met together at Hebron, then the chief City of the Nation, and they met at a Feast of their own pro­viding, for vers. 40. The men of Issachar— brought bread,—meat, meal, cakes of figs, and bunches of raisins, and wine, and oyle, and oxen, and sheep abundantly: for there was joy in Israel.

They manage the proper duty of the times with such un­derstanding and discretion, that all the countrey whence they came, are willing to do what they advise them.

The Doctrine is so natural, I need not call in Scriptures to avouch it. Take one that will do more then prove it, 2 Sam. 20.16.22. one wise woman of the City went unto all the peo­ple in her wisdom, and perswades them to what preserves them from destruction.

Quest. 1. Wherein doth this understanding consist? I will keep within the very words of the text, and what they plain­ly import.

Resp. 1. In a true knowledge and apprehension of things, as they are in their own nature. To know the nature of a di­vine command, and the nature of a christian duty. And to speak plainly in a word, such knowledge you will never at­tain to, but by the Scripture. I remember Augustin closeth his commendation of Scripture thus; That whatsoever a man hath learned, extra Scripturam, if it be hurtfull, there 'tis condemned; if it be profitable, there 'tis found. There you shall abundantly find all those things, which you can profitably learn elsewhere, and those things which you can learn no where else, are there taught with wonderful height, yet condescention. Prov. 3.4. Forget not the Law, keep the Commandement, so shalt thou have good understanding in the sight of God and man. [Good understanding] or good success, the Hebrew word signifies both, and there is good reason why it should, because of the near dependance of the things themselves: Good understanding, doth beget good successe.

2. This understanding consists in a due consideration of their duty. I dare appeal to your own consciences, whether consideration be not a principall ingredient in the composi­tion of all graces. How come persons to repent of sin? when do they set themselves against sin? when they consider the evill of it, and the danger they are exposed to, by it. When do persons look after Christ, but when they consider the neces­sity of him, and that they are undone without him, that he invites them to come, and 'tis best to take his invitation? How come men to get this practical wisdome, this under­standing in the text, but by enquiring what is their duty, and considering the fit circumstances of performing it? Job saith, ( Iob 23.15.) when I consider, I am afraid. q.d. When I weigh in my mind all Gods proceedings with me, I am afraid. When conscience is asleep, consideration will awa­ken it; men could never run so madly into sin, were they not incon­siderate.

3. Diligence is requisite to this understanding. This is im­plied in both the other; you will never get a right knowledge of things, without a diligent searching after knowledge: you will never consider rightly of things without a diligent fixing of your hearts upon your duty. The diligent hand (saith Solo­mon) makes rich, rich in grace, rich in all good works; a lazie christian is alwayes a beggatly christian. You know one of the first curses that God denounced against man, was, in the sweat of thy brow, thou shalt eat thy bread. Now though all cur­ses be taken away by Christ, yet this lies still as a a cross in the way of a christian, that even in spirituals, he cannot earn his bread, he can never get, nor improve any grace without sweating for it. Gods free gift doth not hinder, but further and encourage labour and diligence. Eccles. 9.10. whatsoever thy hand findeth to do do it with all thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest. This brings to the second Quaere.

Quest. 2. What understanding ought we to have of the times?

I must intreat you to be serious in the answer to this en­quiry, for it cannot but thwart the common practice of the [Page 5]generality of men. This understanding of the times con­sists in these three things.

Resp. 1. In the understanding of the general duties of all times: There are some duties which run through the whole course of our lives; we ought to live alwayes in the fear of God, Acts 17.30. God calls upon all men every where to repent: we ought alwayes to make Religion our businesse, to do no­thing to Gods dishonour, but to put forth our selves to the ut­most to walk acceptably before him; to bind our selves to our good behaviour: Yet do not mistake, as if the strongest en­gagements to be wholly for God, had any the least bondage in them; but I would have Religion to be like the marriage bond, That as there is none more strong, so there is none more desireable, more comfortable. I would have you al to entertain Religion with something sutable to the Israelites entertain­ment of the Ark, 1 Sam. 4.5. When the Ark of the Covenant of the Lord came into the Camp, all Israel shouted with a great shout, so that the earth rang again: so that the enemies of holinesse may cry out, Woe unto us, woe unto us, who can deliver us out of the hand of this mighty God, who will smite prophane per­sons with all manner of plagues?

And another general duty of all times, is to be profitable unto others: to do what we possibly can to promote Religion in the world. The Apo. in Eph. 4.12, 13. compares the collective body of christians to the natural body of an infant, and Christ to the soul; as the child grows in all the parts of the body, so the soul puts forth it self in all rational operations. Now every member grows not out of self-interest, but common interest, and Christ communicates of his spirit according to such growth; only here's the dissimilitude: let a child grow never so fast, yet the growth doth not make any addition of new members unto the body, there's not so much as a finger, or a toe the [...] for all the growth: but now Religion spreads it self like l [...], communicates it self unto those that are yet unlevened. Ther's addition of members in the mystical body of Christ. And there is not any gracious soul, but can heartily joyn with Paul in his wish for Agrippa. Acts 26.29. I would to God, that not only thou, but also all that hear me this day were both almost, and altogether such as I am.

Secondly, The understanding of the times consisteth in the understanding of the particular duties of speciall times, every season of a mans life brings 'its particular duties along with it. Remember thy Creatour in the daies of thy youth: doe not spend the morning of your life in vanitie, so let young men improve their strength, and old men their experiences for God, and the good of others. But the Text fits us with two adjuncts of time very considerable.

First, they were times of division, alteration and changes: and what are ours? they had been long harrast with civill war, between Saul and David, between David and Ishbosheth, and they were yet unsettled; now at such a time the sons of Issachar, many of them shepheards, most of them plaine country-men. These knew what to doe, this shews their wisdome. Goe you, and doe likewise. But what shall we doe? I will tell you what, and give you a president for it. 1 Pet. 2.15. for so is the will of God, that with well doing, ye may put to silence the ignorance of foolish men, there's your duty. Daniel 6.4, 5. Then the Presidents and Princes sought to find occasion a­gainst Daniel concerning the Kingdome, but they could find none occasion, nor fault: for as much as he was faithfull, neither was there any error or fault found in him. Then said these men, we shall not find any occasion against this Daniel, except we find it against him, concerning the law of his God. There's your president. Observe the time of it, 'twas when Darius had broken the head of gold, the Babylonian monarchy, and now Daniel is againe gracious in court, and prefer'd in office above all the enemies of the church. These could find [no occasion] no matter of accusation, nor colour of suspition of unfaithfulnes [neither was there any error] his many, mighty, envious, subtill enemies despaired to find him faulty, or colourably faulty in the management of so great affairs, in so tickle times [except we [...] it against him concerning the law of his God] they must proceed to out-rage against God himselfe, or they can do no­thing against him. In a word then; walke so exactly, that your very enemies may have nothing against you, and if the world use you like it self, Matth. 5.12. rejoyce, and be exceeding glad for great is your reward in heaven.

Secondly, they were times of opportunities for doing good: and so are ours. 'Tis confest all times have somthing pecu­liar in them to exercise the graces of the godly: and there will never want snares to entangle those that are godly, but let us not for any evill that we feel or feare, neglect the oppor­tunities of doing that good which we may—what oppor­tunities you have, I shall shew you in the application.

Thirdly, The third thing wherein the right understand­ing of the times consists, is in prudently observing the fit sea­son for the performing of all duties. Every thing is beauti­full in its season: and it is considerable, God never calls to any worke, but he gives a fit season for the doing of it. I must work, saith Christ while it is day, the night cometh when no man can worke. Eccles. 8.6. Because to every purpose there is time and judgement: therefore the misery of man is great upon him. Every enterprise hath its proper season, and peculiar manner of acting, upon which narrow point the successe of such under­takings doth depend, and this cannot without wisdome be duely observed. There's a word used. Rom. 8.26. helpeth our infirmities [...], lifts over against us; 'tis a metaphor taken from two mens lifting at a logg, which one man cannot move; now the spirit of God lifts at the heavier end; if we lift with him, we may go thorough with our duty, but if we lose the season of his help, all our endeavours may come to nothing. For if that season which God affordeth us for businesse be lost, 'tis probably lost irrecoverably. I once saw a ship strike upon the Goodwin sands, but the tide com­ing in, and help being at hand just in the nicke of time, it came off safe, whereas had it beene let alone a little till ebbing wa­ter, it had beene lost irrecoverably: Doe but time your busi­nesse, and you sayle before the wind, loose your opportunity, and you drive as Pharaoh did in the red sea, when his chariet-wheeles were taken off. I cannot better expresse this, thereby turning you to Christs owne words, which he uttered with tears over the once holy city, which is now a ruinous heape. Luke. 19.41, 42. when he was come neare, he beheld the city and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peaco! but now they are hid from thine eyes.

Quest. 3. How is it likely that a few understanding men may probably ingage all their country-men to performe the duties of the times they live in. I shall only name a two fold ground.

Resp. 1. Men know the state of their owne country better then strangers can, to speake directly ad rem: here you are met from all parts of your country. Doe not you know the state of your country better then ten times your number of any other men in the world? One can say, I was born in such a place, where the Gospel was never powerfully preacht in my time. Another can say, I live in a place, where profanenes doeth exceedingly abound. And a third can tell stories of the ranting, and licentiousnesse of apostate Christians. Againe, you know the temper of your owne neighbours and country men, better then others can: you know in what places peo­ple be incorrigible, and men must deale with them as with thornes, as David expressed it: you know where people are fickle and unsetled, that they must be stroakt into a good li­king of sound truth, or they will fly out, & be worse by means of bettering them. And

Secondly, Men of the same country are interested in one anothers affections, which doth exceedingly fit them for the doing & receiving of good: men will take that from a country­man, a neighbour, a friend, which they will not from ano­ther. Let me tell you plainly, you have carried your selves ill in the places of your abode, if you have not gotten some esteeme and credit, more then in places where you are not knowne, that a reproofe or an admonition will come with authority from you. Men commonly love the places of their birth, and their country-men among whom they were bred, being more willing to doe for them then for others; and the places of our nativity and education doe challenge, and looke for somthing from us. This is deservedly put into Sions la­mentation, that of all the sons shee brought up, there was none to comfort her. Now if God give you opportunity, will you not answer it? you read of Mordecai Ester, 10.3. Morde­cai the Jew was great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.

But I hasten to the application, and begin with an use of Reproofe, wherein if any shall thinke I am too keene, let them thinke withall, that I shall be glad to be mistaken, in the sins that I reprove, if you can plead for your country in any par­ticular, not guiltie. But if these sins be among you, the two edged sword had need to cut, and therefore I will not say, beare with me, but as Jothan to the Shechemites, Hearken unto me you men of Shechem, that God may hearken unto you: There are five sins I shall reprove, and with the reproofe propose a re­medy, that as I launch the sore, I may apply a plaister.

First, Profanenesse: Are there not with you, even with you, aye with us in this congregation, some profane Esau's, that will hunt away their blessing, and game away their blessing, and sweare away their blessing, and drinke away their blessing, that scorn precisenesse, and hate reproofe? to such as these, I am sent with heavy tidings; I must tell you from a holy God, that when you can laugh no more at holinesse, God will laugh for ever at your destruction: that when you have wearyed your selves in workes of darkenesse, you shall have your portion in everlasting darkenesse; I remember a­story of your owne country, 'tis of Roger Bishop of Salisbury, that built Shirborne Castle, and the Castle of the De­vises (accounted once one of the goodliest Castles of Eu­rope) when he was ready to die, 'tis reported, that inter mortis metum, et vitae tormenta, vivere noluerit, et mori nescierit, Be­tweene feare of death, and torment of life, he would not live, and yet he knew not how to die. How soone may this be your case? remember Esau Heb. 12.16.17. that profane person Esau, who for one morsell of meat sold his birthright, for you know how that afterward when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought, it carefully with teares. I hope better things of you, but pray then, doe what you can to stop the inundation of profanenesse in the places where you live, or have acquaintance. What's the remedie?

Put downe the multitude of ale-houses in your country. These are the pest-houses of the nation: it were well if they were shut up, for thence the plague of profanenesse spreades all [Page 10]over the land: but I forbeare them at present, this being one of the projects wherewith I shall close my sermon.

Secondly, The second sin is errour, this is the cunning of the old serpent, that when he cannot keepe persons, profane, he will drive them into the other extreame; if profanenesse stare men in the face, and looke dreadfully, then a smacke of religion, with a vigorous imbracing of some unsound opinion will set them in the highest forme of Christianity presently. O beloved, it is sad to consider, how this leprosie spreads, what more ordinary then for persons when their consciences are a little awakened, and thereby disquieted by the word, to take the opium of some errour, and quiet all againe present­ly. Heretofore upon the preaching of the word, you should have persons pricked at the heart, and cry out, Men and brethren, what shall we doe to be saved? But now if strictnesse be pressed, that's Legall; if repentance be urged, that is not fine enough; when poore soules are a little startled by a rouzing sermon, satan hath his emissaries to seize upon them, let them but list themselves in such a congregation, take up such an opini­on, the worke is done, they are Saints presently.

The cure of this, is, get a godly Minister into your country, if you cānot get a sufficient number setled, yet you may procure some godly, learned, prudent Ministers to preach up & down in the country, from place to place, that there may not be a darke corner in the country. Be as vigilant for truth as satan is for errour: let not satan set up his flag, but indeavour [what in you lies] that the spirit of God may lift up a standard a­gainst it. You may probably meet with reproaches here, but goe on, feare not. When by Jeromes meanes some hereticks lost their libertie of teaching their errour, Augustine writes thus to him, I have alwaies honoured thee, but now much more, if my esteeme be capable of addition. All that love the truth will reverence thee, and which is a greater glory, all hereticks detest thee. Gentlemen, I would recommend unto you Jehashaphats pra­ctise, He sent Priests and Levites to preach in the cities of Judah, and his Princes accompanied them, to give countenance and incouragement to the designe, 2 Chron. 17.7, 8.

Thirdly, the third sin is formalitie in religion, which is no­thing [Page 11]else but a finely composed and well acted tragedie o [...] religion, a pageant of piety, a resemblance of godlines. Ignatius speaking of some kinde of Christians, saith, They were but [...] and they had only [...], written up­on them.

And Christ calls them whited Sepulchres, they have religion written in capitall golden letters upon the outside, but in­wardly they are nothing but stinking rottennesse. O that you would deale plainely with your owne souies, is there any here, that serves God with a reserve, that quarrells with scripture for requiring more strictnesse, then they are willing to prac­tise? I remember it is given as one character of the Manachees, that they labour for nothing more, then not to find what they seeke. Is not this the character of some here? I am sure it is of too many professours that pretend to search after the know­ledge of their dutie, but they are loath to find it: pretend they would seeke out their secret sins, but they are loath to part with them.

For the cure of this. Truly I am here almost at a stand, this disease is Ludibrium theologorum, these kinde of Christians can doe by sermons, as Mountebankes doe by poyson, they are fore-armed, that they cannot worke upon them; let Mi­nisters say what they can, they will practise what they list: this disease is like the stone in the bladder, the remedies spend their strength ere they come at the place affected: reproofe, and conviction, and counsell, have spent their strength, before they can come neere their hearts, but I must attempt a cure. The only remedie I know, is a dose of true repentance; this may set them right, and that I may set it on with efficacy, I will give you a scripture instance, what a cure repentance wrought, in a case as bad as this, (so farr as any sin may be compared with formalitie) there were some hundreds of one tribe met together, and a sad meeting it was, but it proved a good one at last, it is the tribe of Benjamin, I meane, who for their sin were brought to 600 men only. Judges 20.47. in the dayes of Jehoshaphat there were 380000 fighting men of that tribe. The greatest number of them in the plaines of Moab were but 45600, not the sixth part of what they were after [Page 12]their great blow, upon their repentance they mightily increa­sed, out of a small handfull; sin brings low, but God upon our serious repentance, can quickly increase us, and make our latter end better then our beginning.

Fourthly, A fourth sin is uselesnesse: how many are there that are rather-like what Jacob foretold of Issachar, then what Ezra here records of them, that he is like an asse, couching downe betweene two burthens, because rest is good. Many men care not so they can but snug in quiet and rub out their time without trouble and danger; if they can do so, they take themselves to be very wise men: as if men were sent into the world, to have only such a narrative made of them, as there is of some Judges of Israel; they had so many cities, so many children, and they rode upon so many asses, and that is all you read of them. So such a man he got a great estate, and he matched his children very well, and perhaps when he is dead, you may hear of some charitable legacie in his Testa­ment, but not by his Will; thanke you death, or you should ne­ver have heard of any good at all, and but a little then. If this basenesse be creeping upon any of you, for cure of it

Take a holy revenge upon your selves, do you finde your hearts cling close to the world, 'tis like the cleaving of a cold hand unto a hot fire-iron in extremitie of weather, 'tis some refreshing at present, but it teares the flesh off when removed. You cannot let your hands cleave to the world, but it will doe worse then burne your fingers. It is a prettie passage (me thinkes) that I heard of a Gentleman as he rode by the way, an old man begged something of him, and he gave him a groat, when he rode a little past, he bethought himselfe, a groat, that might have served 3 or 4, upon these thoughts he rode backe to the poore man, and demanded his groat, which when he returned him, he gave him a shilling, saying to himselfe, now I am revenged.

Fiftly, The fifth sin I shall reprove, is Temporizing, this is the understanding most men have of the times; they know how to make their advantage of the times, to turne with the times, and to serve the times: they can fawne upon the sins of the times. O the base spiritednesse of the men of this generation! [Page 13]that if they can but cringe themselves into preferment, and get some fat gobbets of wealth, or bladder of honour, blown up with stinking breath like their own: they will venture the displeasure of God, and what not! Do any of your conscien­ces tell you, you are such? let me adde this for conscience to chew upon; you shall be filled with your own waies. You can complement with God, and give him good language, but nothing else, so God will give you good words again, but turn you off with, I know you not; or as Christ said to Judas, Friend, wherefore art thou come? betrayest thou the son of man with a kisse? it were better for thee thou hadst never been born. Can any of you kisse Christ, and betray him? bow the knee to him, and smite him upon the head? Friends, what do you think Religion is? do you think it is a meer juggle, a Blinde to make use of? a Servant to wait upon your designes? are these things becoming christians? but I must forbear.

For the cure of it. Be convinced of the vanity of the creature. Do but, saith Cyprian, withdraw thy self a little, suppose thy self on the top of some mountain, where thou mightest safely see fluctuantis mundi turbines, the world in its proper colours, thou wouldst pitie the world, and rather blesse God for thy being delivered from the snares of it, then desire to have much of it. Alas poor rich man! thou dost shift, and shuf­fle, and make shipwrack of faith, and conscience, and all to get — what I pray you? nay, I know not what, all thou canst possibly get, will not buy a plaister broad enough to lay upon thy wounded conscience: this is directly crosse to Ephes. 5.15, 16. See then that you walk circumspectly, not as fooles, but as wise, redeeming the time, because the dayes are evill.

The second use is of Exhortation.

First, Be perswaded every one of you to mind Religion seri­ously. You know Christ tells us, that towards the end of the world, the times shall be like those before the floud, men shall be eating and drinking, &c. but in this unlike them; for then one might have a temporal deliverance by the faith of ano­ther: but now, two shall be in one house, the one shall be taken, (to glory) and the other left (to perish) two shall be in one bed, the one shall be taken (into Abrahams bosome) the other [Page 14]shall be left (to the devils torments) a believing wife cannot then save an unbeleeving husband, a gracious father, cannot then save an ungracious child. Christians, 'tis a personal refor­mation I would first urge you to. Begin with your own hearts, and with your own lives. Take up Job's resolution, My heart shall not reproach me as long as I live: when you hear a Sermon, let every man think he is spoken to, in particular. This is one reason why the Commandements are given in the second person singular, Thou shalt have no other Gods before me, &c. every man is to applie them unto himselfe, as if God spake to him by name. This is it that loseth so many Ser­mons, aye, and so many souls to, viz. the want of personal application. O that I could therefore speak to you all, as if I were speaking but to one man. Rom. 14.12. Every one of us must give account of himself to God: therefore 1 Thes. 2.11. I exhort and charge every one of you (as a father doth his children) that ye would walk worthy of God, who calls you unto his Kingdom and Glory.

Secondly, Set up the Power of godlinesse in your families: as ever you would have a part in Abrahams blessing, take part in his worke, Gen. 18, 19. I know him that he will command his children, and his houshold after him, and they shall keepe the way of the Lord. He had as big a family to instruct as any of you: there were above three hundred in it, able to beare armes. But I will give you an instance beyond his, and 'tis of Solo­mon, pray observe it, for the world can never match it. He had a thousand wives, and could give an account (a true one, though a sad one) of every one of their souls, Eccles. 7.28. And for the number of his servants, 'tis not easie to guesse the quantitie: how many servants must every one of his wives have? he had seven hundred wives which were Princesses, their retinue was certainly great; he had forty thousand stalls of horses for his charets: Judge hereby what a world of servants there must be belonging to his Court. You read his daiely provision, that shews the greatnesse of his family. 1 King. 4.22, 23. And Solomous provision for one day was thirty measures of fine flowre, and threescore measures of meale (that is three hundred bushells of flowre, and six hundred bushells of meale) ten fat oxen, and twenty oxen out of the pasture, and an [Page 15]hundred sheepe, besides harts, and roe-bucks, and fallow-deere, and fatted fowl: and yet his family, though so great, was so well ordered that, (1 King. 10.15.) the Queene of Sheba was ama­zed to see it, nay more, his servants were so seasoned with Religion, that about five hundred yeares after their children are in a speciall manner recorded by the spirit of God, to be the most eminent of their times for Religion. Ezra. 2.58. The children of Solomons servants, were three hundred ninety and two: they are with the forwardest to enjoy freedome of Gods worship, and though others shrunke from their first subscrip­tion, so did not they; not a man of them, Nehem. 7.60. The children of Solomons servants were three hundred ninety and two. This cannot but shame us, that have so few to take care of, and yet take so little care of them. The Lord set it up­on our hearts.

Thirdly. Combine together to advance Religion in your County. You know what God commanded his people to do for the land of their captivitie, where they were in a condi­tion of slavery. Ierem. 29.7. Seek the peace of the City, whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall you have peace. What then should you do for the place of your Nativity? Christ takes it for granted, that in Nazareth, where he had been brought up, They will surely use this Proverb, Physitian heal thy self, whatsoever we have heard done in Capernaum, do also here in thy own countrey; and 'twas their opposition to the Gospel, that hindred him from answering their expectation. Friends, I hope that opposition to the Gospel will not hinder you, but that every one will be willing to do his utmost for your own Countie. It is easie to heape up instances in all histories, what good Patriots have done for their countrie, but I forbear; and will only urge a raritie of your Countie: the like whereof, I do not remember that ever I heard or read: I mean that Cathedral which was longer in building then the Jewes Temple; for it was above fifty years in building: and do you not think the Founders did intend, by proportioning the doors to the moneths, and the windows to the daies, and the pillars to the houres of the year, that you should learn this instru­ction. [Page 16] Not a moneth, nay, not a day, nay, not an hour should be let passe without something of Religion? And what may you now do for promoting Religion in your County? what may you not do, if you will set to it in good earnest?

You know in our constitution of Parliaments, we have the members chosen from every County, and though some Counties have but a very few, yet their County expects good from them. Might we suppose now all the members of Par­liament to be chosen out of one County, and that Parliament so constituted, to be the supreame Authority. O what would all those men do for that County? why Friends, I may in some sort call you the VVil-shire Parliament, and I dare bold­ly say, if you will manage your businesse wisely, you may car­ry on the projects I shall propose, with as good successe, as if you had Parliamentary Authority to back them: and you may raise sufficient money by voluntary contribution, as if you had power to lay a taxe; and I dare say, 'twill be paid more willingly. Me thinks by this time your Attention asks me, what would you have us to do?

I shall name three projects, which I shall but name, as be­ing more chargeable then the present times will bear.

First, To set up the light of the Gospel in all the dark pla­ces of your Countie.

Secondly, To raise a stock to set the poor on work, this stock when once raised, a small matter would continue it.

Thirdly, To maintain some poor Schollars, for some con­siderable time, at the University. If you will but think of these things, I may spare my labour in telling you the use of them. But I leave these; if any will but brood them between this and your next meeting, by that time these projects may be hatcht.

At present, there are three things I shall crave leave to urge, as being more feasible then the former. The first will save many extravagant expences. The second may be done with­out much charge, and the third is resolved upon already by some, and I doubt not but will be embraced by all.

First then, put down all your wicked Alehouses, if you have any mind to be rid of prophaneness, put down your base Ale­houses. These are the Devils Nurseries, where his children are [Page 17]instructed in the mysteries of iniquitie. There it is men har­den themselves against the Gospel; and steep them selves, as if they would fain make themselves like sobby logges, of which the fire can have no power: but they are mistaken in the nature of hell-fire, for though the Sea should emptie it self into the bottomless pit, 't would be as water upon lime, make it burn more fiercely. But there's not a drop of water to cool that tongue, that upon the Ale-bench sets it self against heaven.

Could I perswade you but to suppress Tippling, I should not doubt but prophaneness would receive its mortal wound. But I must adde, Those that undertake this business, must arme themselves with patience, and resolution, and manage it pru­dently; otherwise they will do more hurt, then good.

Secondly, set up pettie Schools in every Parish, or in every other Parish, to teach children to read, and let them be cate­chised every week. This though it may seem a difficult work, yet if you would all of you, according to your several relations, to several parts of the County, endeavour it: the work would be done speedily, as Nehemiah said of the building of the wall of Ierusalem, when every one took his part, and had a mind to the work ( Nehem. 3. throughout.)

How many poor people may hereby come to knowledge? many whole families in the countrey have not any one per­son in them that can read: how can these learn any thing? how can these sanctifie a Sabbath? could their children but read, and were their children but taught the principles of christian Religion, it might be a more spreading good then you are aware of: and one ten pounds would buy above two thou­sand Catechismes, which would yield a pretty handsome distribution to every Parish in your County.

My third project is contrived to my hand, viz. the setting up of some weekly Lectures in places most destitute of the Go­spel. Now it is not onely proposed, but resolved by the Stew­ards to set up two weekly Lectures for the year next ensuing, the one at Trubridge, the other at Calne, upon their Mar­ket daies, and to allow five and twentie pounds to each of those two, godlie, able, and faithful Ministers, whom they will forthwith employ to preach there: and if your bountiful [Page 18]contribution shal exceed that sum, the overplus shal be laid out, for the redeeming some of your countrey-men out of prison.

And now I have proposed these things, I am ready to be­lieve, you will not need arguments to perswade their enter­tainment. I can scarce think of any thing to be objected against them. 'Tis true, carnal reason may say, these kind of projects will spoile your meeting, for when you intend a meeting for the continuation of friendship, and shall be impo­sed upon, to the picking of your purses; who will meet ano­ther time? if carnal reason make this objection, I hope Re­ligion is well able to make an answer to it. 'Tis better never to meet, then meerly to eat, and drink, and rise up to play: may you not expect, that while the meat is yet between your teeth, the wrath of God may fall upon you: or at least, that God may send leanness into your soules. You know how Christ managed a great festival, Iohn 7.37, 38, 39. In that great day of the Feast, Iesus stood, and cried, saying, If any man thirst, let him come unto me, and drink, He that believeth on me, out of his belly shall flow rivers of living water; this spake he of the Spirit, which they that believe on him should receive. O do what you may, to bring sin-sick soules unto Christ: to lay them under the in­fluences of the Spirit of grace: and to stop up sinners way with thornes. Ierom affirmes that this was Issachars under­standing of the times; they were (inter alia) doctores ad festivi­tates, their excellency lay in giving directions about Religious feasts; Though he may be mistaken in the interpretation of the Text, I am sure you will not be mistaken in the improve­ment of the Text, if you Religiously and industriously set your selves [at this your Feast] to doe your country some reall spirituall good.

But alas, 'tis not to be hoped that you should all be unani­mous in so good a design, there are but few will be drawn in to such an undertaking, I will grant this. But because there are but few will do any thing; therefore shall those few do no­thing? because you meet with more reproach, then assi­stance, therefore you will forbear acting for God! why, by the same reason, you may forbear praying in your families, and hearing of Sermons, for these things are subject to re­proach too.

But you do not know yet what to do, you apprehend more difficulty in these things, then you can at present foresee, or ex­press. — And so you alwayes will, till you are resolved with christian courage to bear down difficulties, to turn over objections to be answered by faith, to beg wisdom of God by prayer, and to set down this with your selves, God offers me an opportunity of doing good, how short it may be I know not: I can­not be faithfull unto God, nor so much as answer it to mine own conscience, if I do not trade my talent for my Masters greatest ho­nour: I will therefore honour God with my substance: I will return him something, that gave me all. Beloved, can you possibly rake up any demurre why you should not lay out your selves to the utmost for God; which God may not infinitely return upon you, why he should never have given Christ unto you? and why Christ should never have undertaken your reconciliati­on with God? can you meet with the difficulties Jesus Christ met with? can you meet with that contradiction of sinners, that Christ bore? He was not discouraged. He went up and down doing good. He left you an example, that you should follow his steps. Be followers of Christ as dear children. If the example be too high, take Hezekiah. 2 Chron 31.21. in every work that he began in the service of the house of God, and in the Law, and in the Commandements, to seek his God, he did it with all his heart, and prospered.