THE FIRST DISH AT THE WILTSHIRE FEAST, NOVEMB. 9 1654. OR, A SERMON Preached at LAURENCE JURY to those that there offered their Peace-offerings, and went thence to dine at MARCHANT-TAYLORS-HALL. By SAMUEL ANNESLEY L.L.D. Minister of the Gospel, at John Evangelists London.  If by any means I may provoke to Emulation them which are my flesh, and might save some of them, Rom. 11.14. God is able to make all Grace abound towards you, that ye always have all sufficiency in all things, may abound to every good Work, 2 Cor. 9.8. 
LONDON, Printed by E.T. for Nathanael Webb and William Grantham at the Black Bear in Paul's Churchyard, 1655.   

To the Gentlemen, and Others of Wiltshire.  
SIRS,  
AS the extreme shortness of time, for the composing of this Sermon, did not fright me from preaching it; so neither did the extreme importunity of friends, allure me to print it. Conscience of duty makes me dare not to refuse my Master's work: And hopes of provoking others to Emulation [while several Counties are in the humour of feasting] doth enforce the exposing it to public view. I am not only ashamed, but grieved to hear of many County-feasts, but— nothing more.  
I must confess, there's a Tangle of indignation (in this cram bis cocta) this mushroom again set upon the table: the trouble begun in that you did no more for your County, and it hath been since heightened, that others do not so much for theirs. You have the honour to give the Nation a Precedent, pray scorn to be outstripped by any. Other Counties may see, how easily they may do themselves good; I hope they will scorn you should be singular. Hath not this put many Counties upon feasting? such a County feasts, and why should not we? will it not better follow? such a County invited Christ to their feast, and why should not we? O that I could put every County into a flame of contention! but 'tis only, who should do most for the suppressing of wickedness; removing of ignorance: promoting of godliness. And for your County, that I may warrantably invert my Text, The men of Wiltshire, which were men that had understanding of the Times, to know what England ought to do, about five hundred of them met at a Feast, and all their brethren are willing to further their pious Projects. This is the unfeigned desire of  
Your Servant for Jesus sake, SAMUEL ANNESLEY.   

THE FIRST DISH AT THE WILL-SHIRE FEAST, NOVEM. 9 1654.  1 CHRON. 12.32. 
And of the children of Issachar, which were men that had understanding of the Times, to know what Israel ought to do: the heads of them were two hundred, and all their brethren were at their commandment.  
I Forbear a Preface, because I have so much work in the Text. To improve time at the first, that we may not want it at the last, I shall fall directly upon the words.  
And of the children of Issachar, which were men that had understanding of the times, to know, etc.  
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 trimmed, the truth is smothered: 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 show you, not tell you what there is.  
And of the children of Issachar] a quiet middling 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 expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 [time's] lagnittim, the 70. well renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the occasion of time, and there'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 affairs, they got much experience, and thereby much wisdom. And this their understanding was not for mere 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 Sheriff, Justices of the Peace, Mayor, Bailiffs, Constables, and other Officers of Shires, Cities, Burroughs, Hundreds, and Parishes.  
And all their brethren were at their commandment] gnal pihem super os eorum, because the command proceeds from the mouth. Their prudence was so highly esteemed, that every one was willing to do what they advised. In short, here were 200. of the children of Issachar, men that had understanding of the times, that knew and considered what was seasonable to be done, and all their brethren were willing to follow their advice. Whence you may learn this Doctrine  
That where some few hundreds of countrymen meet, that understand the duty of the times, they may lead their whole country along with them, for their general good. Here were two hundred of the tribe of Issachar met together at Hebron, than 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 oil, 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 country 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 than prove it, 2 Sam. 20.16.22. one wise woman of the City went unto all the people in her wisdom, and persuades 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 hurtful, 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 condescension. Prov. 3.4. Forget not the Law, keep the Commandment, 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 dependence of the things themselves: Good understanding, doth beget good success.  
2. This understanding consists in a due consideration of their duty. I dare appeal to your own consciences, whether consideration be not a principal 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 evil 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 wisdom, this understanding in the text, but by enquiring what is their duty, and considering the fit circumstances of performing it? Job saith, (job 23.15.) when I consider, I am afraid. q.d. When I weigh in my mind all Gods proceed 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 lazy christian is always 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 sweeting for it. God's 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 entreat you to be serious in the answer to this enquiry, for it cannot but thwart the common practice of the generality of men. This understanding of the times consists in these three things.  
Resp. 1. In the understanding of the general duties of all times: There are some duties which run through the whole course of our lives; we ought to live always in the fear of God, Acts 17.30. God calls upon all men every where to repent: we ought always to make Religion our business, to do nothing to God's dishonour, but to put forth ourselves to the utmost to walk acceptably before him; to bind ourselves 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 , more comfortable. I would have you all to entertain Religion with something suitable 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 holiness may cry out, Woe unto us, woe unto us, who can deliver us out of the hand of this mighty God, who will smite profane 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 itself 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 itself like l●●●●, communicates itself unto those that are yet unlevened. there's addition of members in the mystical body of Christ. And there is not any gracious soul, but can hearty join 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 special times, every season of a man's life brings ' its particular duties along with it. Remember thy Creator in the days of thy youth: do not spend the morning of your life in vanity, 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 harassed with civil 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 shepherds, most of them plain countrymen. These knew what to do, this shows their wisdom. Go you, and do likewise. But what shall we do? I will tell you what, and give you a precedent 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 Precedents and Princes sought to find occasion against Daniel concerning the Kingdom, but they could find none occasion, nor fault: for as much as he was faithful, 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 precedent. Observe the time of it, 'twas when Darius had broken the head of gold, the Babylonian monarchy, and now Daniel is again gracious in court, and preferred in office above all the enemies of the church. These could find [no occasion] no matter of accusation, nor colour of suspicion of unfaithfulness [neither was there any error] his many, mighty, envious, subtle 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 outrage against God himself, or they can do nothing against him. In a word then; walk so exactly, that your very enemies may have nothing against you, and if the world use you like itself, Matth. 5.12. rejoice, 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 confessed all times have something 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 evil that we feel or fear, neglect the opportunities of doing that good which we may— what opportunities you have, I shall show 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 beautiful in its season: and it is considerable, God never calls to any work, 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 work. 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 success of such undertake doth depend, and this cannot without wisdom be duly observed. There's a word used. Rom. 8.26. helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lifts over against us; 'tis a metaphor taken from two men's lifting at a log, 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 business 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 nick of time, it came off safe, whereas had it been let alone a little till ebbing water, it had been lost irrecoverably: Do but time your business, and you sail before the wind, lose your opportunity, and you drive as Pharaoh did in the red sea, when his chariet-wheeles were taken off. I cannot better express this, thereby turning you to Christ's own words, which he uttered with tears over the once holy city, which is now a ruinous heap. Luke. 19.41, 42. when he was come near, 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 engage all their countrymen to perform the duties of the times they live in. I shall only name a two fold ground.  
Resp. 1. Men know the state of their own country better than strangers can, to speak directly ad rem: here you are met from all parts of your country. Do not you know the state of your country better than 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 preached in my time. Another can say, I live in a place, where profaneness doth exceedingly abound. And a third can tell stories of the ranting, and licentiousness of apostate Christians. Again, you know the temper of your own neighbours and country men, better than others can: you know in what places people be incorrigible, and men must deal with them as with thorns, as David expressed it: you know where people are fickle and unsettled, that they must be stroked 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 another's 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 yourselves ill in the places of your abode, if you have not gotten some esteem and credit, more than in places where you are not known, that a reproof or an admonition will come with authority from you. Men commonly love the places of their birth, and their countrymen among whom they were bred, being more willing to do for them then for others; and the places of our nativity and education do challenge, and look for something from us. This is deservedly put into Zions lamentation, that of all the sons she 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 Reproof, wherein if any shall think I am too keen, let them think withal, 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 guilty. But if these sins be among you, the two edged sword had need to cut, and therefore I will not say, bear with me, but as Jothan to the Shechemites, Harken unto me you men of Shechem, that God may hearken unto you: There are five sins I shall reprove, and with the reproof propose a remedy, that as I launch the sore, I may apply a plaster.  
First, Profaneness: 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 swear away their blessing, and drink away their blessing, that scorn preciseness, and hate reproof? 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 holiness, God will laugh for ever at your destruction: that when you have wearied yourselves in works of darkness, you shall have your portion in everlasting darkness; I remember astory of your own 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, Between fear of death, and torment of life, he would not live, and yet he knew not how to die. How soon may this be your case? remember Esau Heb. 12.16.17. that profane person Esau, who for one morsel 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 tears. I hope better things of you, but pray then, do what you can to stop the inundation of profaneness in the places where you live, or have acquaintance. What's the remedy?  
Put down the multitude of alehouses in your country. These are the pest-houses of the nation: it were well if they were shut up, for thence the plague of profaneness spreads all over the land: but I forbear them at present, this being one of the projects wherewith I shall close my sermon.  
Secondly, The second sin is error, this is the cunning of the old serpent, that when he cannot keep persons, profane, he will drive them into the other extreme; if profaneness stare men in the face, and look dreadfully, than a smack of religion, with a vigorous embracing of some unsound opinion will set them in the highest form of Christianity presently. O beloved, it is sad to consider, how this leprosy 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 error, and quiet all again 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 do to be saved? But now if strictness be pressed, that's Legal; if repentance be urged, that is not fine enough; when poor souls are a little startled by a rousing sermon, satan hath his emissaries to seize upon them, let them but list themselves in such a congregation, take up such an opinion, the work is done, they are Saints presently.  
The cure of this, is, get a godly Minister into your country, if you cannot get a sufficient number settled, 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 dark corner in the country. Be as vigilant for truth as satan is for error: let not satan set up his flag, but endeavour [what in you lies] that the spirit of God may lift up a standard against it. You may probably meet with reproaches here, but go on, fear not. When by Jeromes means some heretics lost their liberty of teaching their error, Augustine writes thus to him, I have always honoured thee, but now much more, if my esteem be capable of addition. All that love the truth will reverence thee, and which is a greater glory, all heretics 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 encouragement to the design, 2 Chron. 17.7, 8.  
Thirdly, the third sin is formality in religion, which is nothing else but a finely composed and well acted tragedy o● religion, a pageant of piety, a resemblance of godliness. Ignatius speaking of some kind of Christians, saith, They were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they had only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, written upon them.  
And Christ calls them whited Sepulchers, they have religion written in capital golden letters upon the outside, but inwardly they are nothing but stinking rottenness. O that you would deal plainly with your own sovies, is there any here, that serves God with a reserve, that quarrels with scripture for requiring more strictness, than they are willing to practise? I remember it is given as one character of the Manachees, that they labour for nothing more, than not to find what they seek. Is not this the character of some here? I am sure it is of too many professors that pretend to search after the knowledge of their duty, but they are loath to find it: pretend they would seek 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 kind of Christians can do by sermons, as Mountebanks do by poison, they are fore-armed, that they cannot work 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: reproof, and conviction, and counsel, have spent their strength, before they can come near their hearts, but I must attempt a cure. The only remedy 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 far as any sin may be compared with formality) 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 mean, who for their sin were brought to 600 men only. Judges 20.47. in the days of Jehoshaphat there were 380000 fight men of that tribe. The greatest number of them in the plains of Moab were but 45600, not the sixth part of what they were after their great blow, upon their repentance they mightily increased, out of a small handful; sin brings low, but God upon our serious repentance, can quickly increase us, and make our latter end better than our beginning.  
Fourthly, A fourth sin is uselessness: how many are there that are rather-like what Jacob foretold of Issachar, than what Ezra here records of them, that he is like an ass, couching down between two burdens, 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 road 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 legacy in his Testament, but not by his Will; thank you death, or you should never have heard of any good at all, and but a little then. If this baseness be creeping upon any of you, for cure of it  
Take a holy revenge upon yourselves, do you find your hearts cling close to the world, 'tis like the cleaving of a cold hand unto a hot fire-iron in extremity of weather, 'tis some refreshing at present, but it tears the flesh off when removed. You cannot let your hands cleave to the world, but it will do worse than burn your fingers. It is a pretty passage (me thinks) that I heard of a Gentleman as he road by the way, an old man begged something of him, and he gave him a groat, when he road a little past, he bethought himself, a groat, that might have served 3 or 4, upon these thoughts he road bacl to the poor man, and demanded his groat, which when he returned him, he gave him a shilling, saying to himself, now I am revenged.  
Fiftly, The fifth sin I shall reprove, is Temporising, this is the understanding most men have of the times; they know how to make their advantage of the times, to turn with the times, and to serve the times: they can fawn upon the sins of the times. O the base spiritedness of the men of this generation! that if they can but cringe themselves into preferment, and get some fat gobbets of wealth, or bladder of honour, blown up with stinking breath like their own: they will venture the displeasure of God, and what not! Do any of your consciences tell you, you are such? let me add this for conscience to chew upon; you shall be filled with your own ways. You can compliment 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 kiss? it were better for thee thou hadst never been born. Can any of you kiss 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 mere juggle, a Blind to make use of? a Servant to wait upon your designs? 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 thyself a little, suppose thyself on the top of some mountain, where thou mightest safely see fluctuantis mundi turbines, the world in its proper colours, thou wouldst pity the world, and rather bless 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 shipwreck 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 plaster broad enough to lay upon thy wounded conscience: this is directly cross to Ephes. 5.15, 16. See then that you walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.  
The second use is of Exhortation.  
First, Be persuaded 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 flood, men shall be eating and drinking, etc. 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) too shall be in one bed, the one shall be taken (into Abraham's bosom) the other shall be left (to the devils torments) a believing wife cannot then save an unbelieving 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 Commandments are given in the second person singular, Thou shalt have no other Gods before me, etc. every man is to apply them unto himself, as if God spoke 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 godliness in your families: as ever you would have a part in Abraham's blessing, take part in his work, Gen. 18, 19 I know him that he will command his children, and his household after him, and they shall keep 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 bear arms. 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 easy to guess the quantity: 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 daily provision, that shows the greatness of his family. 1 King. 4.22, 23. And Solomous provision for one day was thirty measures of fine flower, and threescore measures of meal (that is three hundred bushels of flower, and six hundred bushels of meal) ten fat oxen, and twenty oxen out of the pasture, and an hundred sheep, besides hearts, and roe-bucks, and falo-deer, and fatted fowl: and yet his family, though so great, was so well ordered that, (1 King. 10.15.) the Queen of Sheba was amazed to see it, nay more, his servants were so seasoned with Religion, that about five hundred years after their children are in a special manner recorded by the spirit of God, to be the most eminent of their times for Religion. Ezra. 2.58. The children of Solomon's servants, were three hundred ninety and two: they are with the forwardest to enjoy freedom of God's worship, and though others shrunk from their first subscription, so did not they; not a man of them, Nehem. 7.60. The children of Solomon's 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 captivity, where they were in a condition of slavery. jerem. 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, Physician heal thyself, whatsoever we have heard done in Capernaum, do also here in thy own country; and 'twas their opposition to the Gospel, that hindered 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 County. It is easy to heap up instances in all histories, what good Patriots have done for their country, but I forbear; and will only urge a rarity of your County: the like whereof, I do not remember that ever I heard or read: I mean that Cathedral which was longer in building then the Jews Temple; for it was above fifty years in building: and do you not think the Founders did intent, by proportioning the doors to the months, and the windows to the days, and the pillars to the hours of the year, that you should learn this instruction. Not a month, nay, not a day, nay, not an hour should be let pass 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 supreme Authority. O what would all those men do for that County? why Friends, I may in some sort call you the Wiltshire Parliament, and I dare boldly say, if you will manage your business wisely, you may carry on the projects I shall propose, with as good success, 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 tax; 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 than the present times will bear.  
First, To set up the light of the Gospel in all the dark places of your County.  
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 Scholars, 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 hatched.  
At present, there are three things I shall crave leave to urge, as being more feasible than the former. The first will save many extravagant expenses. 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 profaneness, put down your base Alehouses. These are the Devils Nurseries, where his children are instructed in the mysteries of iniquity. There it is men harden themselves against the Gospel; and steep themselves, as if they would fain make themselves like sobby logs, of which the fire can have no power: but they are mistaken in the nature of hellfire, for though the Sea should empty itself into the bottomless pit, it 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 Alebench sets itself against heaven.  
Can I persuade you but to suppress Tippling, I should not doubt but profaneness would receive its mortal wound. But I must add, Those that undertake this business, must arm themselves with patience, and resolution, and manage it prudently; otherwise they will do more hurt, then good.  
Secondly, set up petty 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 jerusalem, 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 country have not any one person in them that can read: how can these learn any thing? how can these sanctify 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 than you are ware of: and one ten pounds would buy above two thousand Catechisms, 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 only 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 days, and to allow five and twenty pounds to each of those two, godly, able, and faithful Ministers, whom they will forthwith employ to preach there: and if your bountiful contribution shall exceed that sum, the overplus shall be laid out, for the redeeming some of your countrymen out of prison.  
And now I have proposed these things, I am ready to believe, you will not need arguments to persuade 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 spoil your meeting, for when you intent 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 merely 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 souls. You know how Christ managed a great festival, john 7.37, 38, 39 In that great day of the Feast, jesus 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 spoke he of the Spirit, which they that believe on him should receive. O do what you may, to bring sin-sick souls unto Christ: to lay them under the influences of the Spirit of grace: and to stop up sinner's way with thorns. jerom affirms 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 yourselves [at this your Feast] to do your country some real spiritual 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, than 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, than you can at present foresee, or express.— And so you always 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 yourselves, God offers me an opportunity of doing good, how short it may be I know not: I cannot be faithful unto God, nor so much as answer it to mine own conscience, if I do not trade my talon for my Master's 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 demur why you should not lay out yourselves 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 Commandments, to seek his God, he did it with all his heart, and prospered.  
THE END.