THE BENEFIT Of a Well-Ordered CONVERSATION, As it was Delivered in a Sermon Preached June 24th. 1682. On a Day of public HUMILIATION.  
As also A Funeral DISCOURSE upon the three first verses of the third Chapter of Isaiah; Occasioned by the Death of the Worshipful Major General DENISON; Who Deceased at Ipswich, Sept. 20. 1682.  
By Mr. WILLIAM HUBBARD.  
To which is Annexed an IRENICON Or a Salve for New-England's Sore: Penned by the said Major General; And Left behind him as his Farewell and last Advice to his Friends of the MASSACHVSETS.  
Printed at Boston by Samuel Green. 1684.   

To the Serious READER.  
THe Wise Man saith, Words in season are as Apples of Gold in Pictures of Silver, or fitness of words (well tuning them) is the grace of them, and putteth wheels to the Chariots to carry them to the mind; Such is the Discourse here presented thee, Apples of gold in silver pictures, seasonable Truths timously and aptly applied; through the blessing of God they were carried to the hearts of some in the hearing of them, whose importunity prevailed with the Reverend Author to keep them upon the wheels, and expose them to public view. And though the life and vigour of the Speaker cannot be drawn, yet you have the words faithfully delivered you, and if the same powerful spirit that then assisted the Speaker will animate and enliven them, they may be as beneficial to you as then they were to others. Oh that all New-England, the People of God at least, would Peruse this Compendious Treatise, where is the sum of what hath been frequently urged, and pressed upon us as the present duty, and be upon the mount or height of duty, that God may be seen in the Mount of our difficulties. Oh that we might be found walking with God as Enoch, upright in our generation as Noah, mourning over and for the unclean Conversation of those we live amongst, putting away our Idols, reforming our Persons, & families, or (as here directed) ordering our Conversations aright; then should we see that Salvation which God only can and certainly will bring about for this his People: That this may be the Success of this small Treatise, is the earnest Prayer, and hearty Wish of your Souls Friends and Servants,  


J. Allin.  
Josh. Moodey.     

To his worthy FRIEND, The REVEREND M R. William Hubbard, Teacher of the Church of Christ at Ipswich, upon an occasional sight of his SERMONS on PSAL. 50. Vers. 23.  

WHat I, and only I, these Papers see?  
And that by accident, it shall not be.  
I'll hazard wrath, whose rise is modesty,  
And like Samaria's Lepers, Roast-meat cry;  
For though I cannot dish it out in Print,  
Yet I affirm, there's Fat and Marrow in't.  
Apples of Gold in silver pictures too,  
Well seasoned food for souls both old and new.   

Me thinks (dear Sir) you should not grudge nor spare  
To feast a land upon your Fast-day fare.  
Pity to see a Land all in a maze,  
Fooled into Bogs, and Fens, by fire Flies blaze.  
Hang out thy Light, open and press thy Text,  
And all our Labyrinths are unperplext.  
Teach us our Conversation how to order,  
That we may camp within Salvations border.   

Riches and Garments, Gold and silver too,  
Unused, corrupt, moth-eat, and canker do;  
Their price and use are one: Pray, Sir, produce  
Your Treasure, put it out to Public use.  
Nature, her richest hoard in secret put,  
So Golden Mines came trodden under foot;  
Whilst every Creature that is worth an eye,  
Keeps gazing on the spangles of the Sky.   

Nor thine, nor thy Books credit, would I raise,  
Within the gates thine own works thee shall praise  
Or suffer for't: For good Books now adays  
Like virtue practice need, but no man's praise.  
Thanks for the sight, and if the world don't see't,  
But what I saw, prove it's own winding sheet  
When thou hast locked it up, writ on thy Chest  
Here lies a Phoenix, dead in's spicy nest.   

Here lies Religion, reformations Path,  
The nearest way that God's Salvation hath,  
Zeal without wildfire, pious Politics.  
Sure conduct void of Phoetontick tricks,  
Rain thunderless, doctrine like heaven-dropped dews  
The Sun will suck it up, if Earth refuse.   
Posuit N. N.   

The Reader is desired to Correct the following Erratae, which escaped the eye, by reason of the badness of the Copy, and the distance of the Author from the Press.  
PAge 1. Line 1. for 27. read 23. p. 6. l. ult. ● the, p. 10. l. 3. r. good, p. 12. l. 24. deal by, p. 16. l. 9 r Conversation, p. 18. l. 12. r. he, p. 19 l. 21. r. there, p. 20. l. 16. r. that, p. 20. l. 19 r. washed. p. 22. l. 25. r. several. p. 24. l. 13. r. is: p. 25. l. 3. r. posterity▪ p. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 28. l. 3. r. with, p. 29. l. 18. r. no, p. 37. l 7. r. necessary. p. 42. l 6. r. clear, p. 43. l. 6. r. all, l. 20. r. discretion. p. 44. l. 13. r. declined. p. 45. l, 15. r. humanity. p. 46 l. 2, 3. r. hard teeth, p. 48. l. 11. r. them. p. 53. l. 14. r. led. p. 55. l. 92. r. attaque p. 62. l. 6. r. own name. p. 68 r. 2. l. 12. r. see. p. 72. l. 1. r. grace rather, l. 10 r. adversary. p. 87 l. 1. put in of, p. 90. l. 15. r. bottom. p. 26. l. 8. r the. p. 117. l. 22. 22. r. costly, p. 121. l. 15. r. succenturiated, p. 128. l. r. set up. p. 135. l. 2. r. est per p. 138, l. r. means. p. 156. l. 21. r. Ring. p. 157 l. 15. r. Cunctis, p. 158. l. 9 r. pains, p. 168. l. 8. r recipitque nos locus aliquis. p. 17● l. 3. r. them p. 193. l. 5. r possessed, l. 20. r. more, p. 200. l. 5. r. his, p. 203, l. ult, r. conclusive. p. 205. ls 13. r. so   
PSAL. 51. 2●. And to him that ordereth his Conversation aright will I show the salvation of God. 
THis Psalm is thought by some Interpreters to be penned by David after the Angel of God had appeared to him, and designed the place where he should build an Altar at present, and where afterward the Temple was to be built by Solomon, pointing, as it were, to the place which the Lord had chosen to cause his Name to dwell there; as it is said, Deut. 12.11. This they likewise think was after the Israelites had been afflicted with three years' Famine, 2 Sam. 21. and with three day's Pestilence, 2 Sam. 24. which might be the reason of those words in the second verse, as Junius concludes, Out of Zion the perfection of beauty God hath shined: For now it is declared by God himself, that the light of his favour is restored to his People, after the darkness and calamities of former times were passed over. The Psalmist takes this occasion to inform his holy people, how they ought to carry on his Worship, by not resting in the external, and ceremonial, but rather attending to the moral, and spiritual part thereof, ver. 14, 15. the former in comparison of this latter, being in a sense to be rejected, and laid aside without it, as insignificant in the account of God, if it be not accompanied with the other: And hereupon is a digression made unto the wicked in the 16 verse, to tell them, that they can expect no benefit by attendance upon the Ceremonial Worship of God, so long as they hate to be reform in their lives, which the covenant of God principally requires: The more to affect this sort of men, the Psalmist personates them in their wicked words and works, from ver. 17, to the 22d. where he seeks to recall them from their sinful ways, and bring them back to repentance by the fear of Gods inevitable wrath in that verse, and then shuts up the whole discourse of the Psalm by a solemn Epiphonema, in the last verse, consisting of two parts: in the first of which is shown how acceptable to God is spiritual Worship, he that sacrificeth praise glorifieth me; in the latter is seen how profitable to man is moral obedience; To him that ordereth his conversation aright will I show the Salvation of God: These are the last words of the Psalm, but are not of least moment and importance, for they contain the sum and substance of the whole Psalm foregoing.  
The Textual difficulties in this last clause of the verse, are not above three or four, and in a few more words will be all cleared.  
If it be enquired therefore: First, what is meant by the Conversation? It is Answered, that according to the Original word, nothing is intended therein, but the way or course of a man's life, according to the Metaphor usual in the Scriptures, where a man's works or the course and frame of his life is compared to a way or path that leads from one place to another; with this difference only, that as there are many places in this lower world whither men may repair, so there are many paths or ways that directly lead thereunto; but as to the other World, there are but two places to which all our actions tend, and to one of which they will certainly bring all that persist therein, viz. either Heaven or Hell, Life or Death, Salvation or Damnation: such as are our works here, will be our reward hereafter. The way which we have designed to ourselves, and persist in, will certainly in the issue bring us to the good which is promised, or the evil threatened in the Word of God. There is no other word in the Hebrew to express our conversation but this of our way. In the Greek Testament, there is a word properly answers Conversation; which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Versari huc, illuc, as Horsemen in a Battle, that turn this way, and that way, as occasion serves: yet still aims to carry on the main design at first intended. Thus the Apostle saith, he was made all things to all men, that he might by all means save some, 1 Cor. 9.20, 21, 22. So must every Christian, in a sense, shape his course according as the Wind and Current of providence shifts, or sets this way or that way; by doing, and suffering, bearing, and forbearing keep on in the way of obedience; joining the wisdom of the Serpent, with the innocence of the Dove: or as the Seaman's Phrase is, when they pass through difficult and dangerous passages on either hand, aloof for one, and bear up for another, yet still keeping on in the direct way that leads to the Haven of rest and happiness.  
Secondly, What is it to order our way aright?  
The Hebrew word properly signifies to put, dispose: Mercer renders the Word Art, curâ, & ordine ponere, aut disponere; and therefore it is fitly rendered in our Translation, order aright. It is used to express a singularis observantia, in reference either to the acts either of the body or mind. There is need of a great deal of skill and artifice, as well as care and industry in the ordering the frame of our lives: Not to seek the first, that should be left to the second place: as our Saviour bids us seek first the Kingdom of heaven, and the righteousness thereof, Mat. 6.33. He that seeks other things in the first place, and leaves the care of his Salvation, with Felix, when Paul discoursed of Righteousness, Temperance and Judgement to come, to a more convenient season, doth not order his way aright, for that will bring him to an ill end at last. Thus Jehu ordered his way aright to the Kingdom of the ten Tribes, but quite wrong as to the Kingdom of God, when all his care was to walk in the way of Jeroboam's Idolatry, but took no heed to walk in the Law of the Lord God of Israel with all his heart, 2 King. 10.31.  
This ordering the way aright may imply a threefold act of a Christian: First, of the mind, to judge and apprehend, what is the right, or the wrong way that leadeth unto life. To discern what is the principal thing to be desired. Secondly, an act of the affection to embrace, desire that way which is the most necessary and excellent. Thirdly, An act of the Will, for purpose and resolution to pursue that which is in itself most necessary and desirable. One thing have I desired of the Lord, (saith David) and that will I seek after, Psal. 27.4. And our Saviour tells us, There is but one thing necessary, and he commends Mary for making her choice of that, and not cumbering herself with other things that were not necessary.  
Thirdly, What is that Salvation of God which they shall see, who order their way aright? By salvation unto the people of God under the dispensation of the old Testament, was generally signified, preservation or deliverance from any temporal evil that at any time they were pressed withal with obtaining the contrary good. Yet so as thereby, in a spiritual, and sublime sense was signified, Deliverance from all evil both of sin and judgement, temporal or eternal, which they had made themselves obnoxious unto by their disobedience, with the obtaining the favour of God towards them in the peaceable enjoyment of the good land, which they were possessed of, till they came to obtain happiness of God's Kingdom in the other World, of which the land of Canaan was a standing type and shadow. So Salvation is most frequently taken in the old Testament; The obtaining of all that good both temporal and eternal, which was necessarily required to make any people or person, prosperous and happy, with deliverance from all the evil which is contrary thereunto.  
This is called God's Salvation, not only as that which is in itself most eminent, or excellent; as excellent Cedars, are called Cedars of God: but because, 1. It is a Salvation which God only can give: as the Psalmist saith, elsewhere, Give us help from trouble, for vain is the help of man, Psal. 60. And so he speaks of looking unto those Hills, from which cometh his help. And it is God's salvation which his People seek for; and therefore David often styles God his Salvation and his Deliverance. 2. A Salvation which God will give: For in the Hebrew it is, I will cause him to see the salvation of God, which is to note the effectualness of this promise: though it may seem never so improbable, and almost impossible; yet God will make them that order their way aright, to see his salvation at such a time. 3. It is also more emphatically expressed in the third person; Such a one shall be made to see the salvation of God. It was a time of great extremity in Samaria, in Jehoram's time: Death as well as Dearth was come upon them: There is a word of Salvation comes from the Lord by the mouth of the Prophet; which speaks of great plenty that should be forthwith in Samaria; God made it good, but the unbelieving Lord, though he saw it with his eyes, yet he never felt the good of Salvation, because he did not order his way aright, to give Glory to the God of Israel, by believing the word which he spoke by his Prophet.  
Junius renders the word See, by enjoying; for so the sense of seeing, which is the most noble, active of all the senses, is frequently put for feeling, enjoying, obtaining; as it is in Jer. 17.6. where the unbelieving wretches that trust in an arm of Flesh, whose hearts depart away from God, are said to be cursed; and shall be left like the Heath in the Desert, that shall not see when God cometh. If we observe the conduct of Providence in the former as well as in the present age, we shall find the people of God often reduced to those straits that none but the Almighty could grant them Salvation from.  
The words thus opened, do very naturally, and of themselves run into this proposition or point of Doctrine: Doct. A right ordered Conversation is the direct and necessary way for any people or person to obtain God's Salvation.  
The best improvement of this Doctrine will be, 1. By showing wherein consists a well ordered Conversation. 2. By laying open the salvation which such shall see. 3. Confirming this truth by such instances, and reasons, as may be found in our experience. 4. By answering such objections as look another way. 5. By making such Application, as the nature of the truth requires.  
1. For the first of these, there are sundry things necessary to a well ordered Conversation.  
1. A good beginning, or a sound principle within. He that doth not begin well, will never end well, if he will never alter his course. For he that sets out in a wrong way, the longer he continues therein, is gone further from the desired end (if God's Salvation be that which was aimed at) then at his first entrance thereinto. For so Christ tells the Pharisees, that their proselytes are twofold more the Children of Hell, than they were before. They must not set out in the Flesh, that ever intent or hope to end in the Spirit. A good Tree is absolutely needful to good fruit; and so is a good heart unto a good life. If the Fountain be not clean, it will never send forth good Water in its Streams: for as James tells us, The same Fountain can never send forth sweet water and bitter. The heart must be changed before the words and works will be found pure and perfect; for out of the abundance of the heart the mouth speaks, the hands work, and the feet walks: the Index in a Clock points to those figures without, that the wheels within move unto. The heart is the primum mobile, in this little World, that carries all the other Orbs of the thoughts, affections, senses, and Organs along with it. Since the Fall, the frame of every man's heart is bend to evil, only to evil, and that continuully; and therefore the whole frame of nature must be changed and turned about, before any motion can be made toward this salvation of God. There must be a gracious disposition or inclination of the Will, whereby it comes to be determined to well-doing, before any hope of Salvation will be brought about: For as Ames saith well, It is the heart or will that is the proper seat and subject of virtue: Because, Voluntas, nec a se nec a ratione sufficienter determinata est ad bonum, ergo opus habet sua propra dispositione ad recte agendum. i e. the Will is neither of itself, nor by by the force of reason sufficiently determined unto good, therefore it stands in need of a proper disposition of its own to incline it to well-doing. Take any of the children of men of the most towardly natural disposition, let him be advantaged by the most likely way of education, both by precepts of virtue and good examples leading thereunto. Lay before him as many Arguments, Reasons as may be of force to convince the most obstinate mind, and obdurate heart, so as he shall be forced to acknowledge that the precept is holy, just and good: the way directly tending unto life; yet till the heart be changed and overpoured by a work of supernatural grace, the life will always be found barren of any good fruit, void of holiness, and sincere obedience: yea many times none are found more vicious in their lives than such as have had the best advantage for piety, by their education? None ever proved worse Children than those who have had the best of men for their Parents, till their hearts were changed by the power of divine Grace, if ever they attained thereunto. Of which Ishmael and Esau, Simeon and Levi, Hophni and Phinehas, Ammon and Absolom, in the families of Abram, Isaac, Jacob, Eli, David; Jonathan the Son of Gershom, Judg. 18.30. the Grandchild of Moses, the Ringleader of Idolatry among the Tribes of Israel: the like may be said of Joash under the tuition of Jehojeda. Amongst the Heathens, Nero the Emperor of Rome was bred up under Seneca the best of Heathen Philesophers; yet of all the Heathen Rulers, none ever proved more prodigiously wicked. Thus as Paul speaks, 1 Cor. 15.47, 48. The first man is of the earth earthy, the second man is of the Lord from Heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. Till there be a change wrought in the heart, that doth imprint the image of the heavenly Adam upon the Soul, there will be nothing but an earthly Conversation, until we become born again from Heaven, it will never be said truly, that our Conversation is in Heaven.  
This seems to be the reason why the Scripture lays so much weight upon the uprightness, and obedience of the heart: My Son give me thy heart; And above all keep keep the heart, for out of it are the issues of life, that is, the great wheel that carries all other powers and faculties along with it. And if the heart be not changed by the infusing a new disposition, though you may by force imprint another motion for the present, yet it will not hold long, unless it have a new nature stamped upon it. It will be but as a stone that may be by Engines forced upward, or as water heated by the fire, which retains their innate qualities, to which they will soon return again, and to that place of their centre. Therefore he that would have his way set right, must begin with his heart, and get that changed, and put into a right frame, and then all the rest will follow. He that made the heart at first, and formeth the spirit of man within him, must also make the heart anew, and renew a right spirit within every man, must renew it again: This is the sense of the Church of God in all ages as to this article of Religion, Turn us O God of our Salvation, and then we shall be saved, Ephraim is at last convinced that he cannot be turned unless God will please to turn him. This turn in the heart necessarily includes Faith in God, through the Lord Jesus, by whose merit alone Salvation is to be obtained. But,  
2. The second thing required to a Conversion ordered aright, is a suitable operation constantly proceeding therefrom; which will be necessarily required in the several actions of our lives and changes that pass over us: for though our way be but one in the general, as to the main tendency thereof, yet there are several parts of the same; like so many distinct branches in the Trees of Righteousness, of which though every one is but one Tree, yet are there many Branches in every Tree, all of which ought to be laden with the fruits of righteousness. The person is the same, though he pass through the differing changes of Youth and Age, single and married Estate; public and private, prosperous and adverse estate; in every of which changes, he ought to order his way aright. There is an evil time, when the Righteous are to keep silence; and a good time, when more liberty and freedom may be used. And Solomon tells us there is one duty properly belongs to prosperity, and another to adversity. The description of the Righteous that are planted by the Rivers of God's Sanctuary, is that their Leaf shall not whither; they shall never change their hue, or recede from their profession; and that they shall bring forth their fruit in the season of it. Thus the Apostle John applies himself in his Epistle to young Men and Children, as well as to old men; implying that distinct fruit was to be expected, according to those distinct ages of Christians: in respect of the operation of virtue. The way of any man that desires to see the Salvation of God, may be best digested into this method, or order: 

1. As to what is past.  
2. As to what is to come.    
1. As to what is past, his way is to manifest Repentance from all dead works formerly committed, which cannot be carried on effectually to Salvation without Faith in the Lord Jesus, by whose merit and blood alone, pardon and remission of sin must be had, and reconciliation with God obtained. For that man will never walk aright in the way of Repentance that is not by Faith first reconciled unto God. As the Scripture tells us, without Faith it is impossible to please God; and whatever is not of Faith is sin. David complains, that it was as a Sword within his bones, while they said unto him, where i● thy God? if at any time we have lost our hold of God, it will never be obtained again without the renewed actings and exercise of Faith: And as he that in the state of Nature and unregeneracy is estranged from God, can never be reconciled unto him without the Act of Faith uniting of him to the Lord Jesus, as a Surety, Head and Saviour, in whom the Father i● well pleased. Till then, as we can have no interest in God, so neither can he have any actual communication of life and Holiness with him without the daily exercise of Faith in Christ which is our life; and who as a living foundation and root, doth quicken all those who are as lively stones built upon him, and as living Branches united unto him, as to the true Olive. Repentance therefore is another part of our way together with faith: These two are inseparable Companions in the condition of the Gospel: These two are always joined together in the Doctrine and way of Salvation. Sinners that would enjoy the Salvation of God, must as well undo the evil that is passed by true Repentance, as endeavour to do that which is right for the time that is to come. Forgiveness is as freely extended by God, as a God of all grace, as it was ever declared in the promise, or covenant of God's grace; yet 'tis added, only acknowledge thine iniquity. And though there be many instances of Gods pardoning grace extended to great sinners, yet it is no particular instance, of any such act of Grace from God, where there was no certain sign of true Repentance. David's heart went too intemperately out toward Absalon: that he seems resolved to have pardoned him, though he had never given any real evidence of sincere Repentance. But the pardoning of Fratricide without repentance made him the readier to adventure upon Parricide afterward. God seemed as forward and willing to pardon David as ever he did any of the Sons of Men, and accepts of, as little evidence for Repentance; yet that which was, was sincere, and therefore sufficient, David said, I have sinned. Confession, as that was circumstanced, implied all the other parts of Repentance.  
And seeing we are apt to sin daily, and are directed to pray daily for the pardon of our sins, so Repentance is a work, it is never out of season, while the Children of God carry a body of death along with them. He that is wicked already, may have daily need to wash his feet, Joh. 13.10 Although our persons be already sanctified by the Spirit; yet in regard of the remainder of corruption, our affections are as apt to be defiled by our converse with the men of the World, as are the feet of them that tread upon that Earth. They ●hat would be found as a new lump, must ●aily be purging out the old leven. While we are in the World we shall have occasion of commerce with the Idolatrous, Covetous, Fornicators of this World, or else as the Apostle says, we must go out of the world, for fear of defilement; therefore we must daily cleanse ourselves in the lavor of Repentance, as was the custom of the Jews to wash and be clean, as to their outward man, after they came from the market. If we say we have no sin, as the Apostle John says, we lie, and the truth is not in us: but if we do sin, we have an Advocate with the Father, whose blood cleanseth us from all sin, and the way to make use thereof, is by the exercise of repentance, as well as of Faith, else it may justly be returned upon us in any of our duties of Religious Worship, as God saith to the wicked, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee. And therefore we shall find it always prescribed by God, and practised by his People, in any time of distress and danger, when they needed God's Salvation, to sanctify a Fast, and call a solemn Assembly, to make their peace with God by Repentance of sins that were passed, and by entering into a new engagement, by renewing their Covenant for their good abearing, for the time to come.  
2. The right ordering our Conversation as to what is future, consists in new obedience. Attending on the duties of Religion and Righteousness. To frame their do so as to turn to their God, from whom afore time they have fallen by their iniquity: yet now they must come up to a resolution to do so no more. The wrath of God which is revealed from Heaven, is against the ungodliness, and unrighteousness of Men, and therefore the way to enjoy the Salvation of God, and avoid the wrath which is to come, requires us in the first place to live godly in the present World, of which there are two Branches.  
1. A religious observance of all the duties of God's Worship. God expects to be worshipped after a due manner by all those that desire to see his Salvation. That God who is the Creator of the ends of the Earth, always required homage from the Inhabitants thereof; and those Families are destined to his Curse and Vengeance, that live in the neglect thereof, as the Prophet Jeremy speaks, Chap. 10.25. Pour out thy fury upon the Heathen, and upon the Families that call not on thy Name. Such therefore as restrain Prayer, and call not on the Name of the Lord, are so far from seeing his Salvation, that they may justly fear, they shall feel his Indignation. Abraham was called the Friend of God: for whose sake he reproved Kings, giving them in special charge not to work him any harm, where ever he came to sojourn. The first thing you hear of him is his building an Altar, and calling on the Name of the Lord, as may be seen in the first part of his Pilgrimage, Gen. 12.7, 8. & 13.4, 18. Nor was Abram the first who was noted for this Religious care of God's Worship. For we read that Noah, as soon as ever he came out of the Ark, built an Altar, and offered Sacrifices thereon, out of those few clean Beasts that were left alive after the great Deluge. Probably he might conceive, that it was in great part for the neglect thereof, that a Deluge of Water was brought upon the World. For ever since the days of Seth, when first there were found People enough to make public Assemblies, they began to call upon the Name of the Lord, and so continued till the degenerate Offspring of the succeeding Generation, had through their great Impiety in a manner wholly laid aside.  
In like manner was it observed as most commendable in David, that as soon as ever he was settled in his Kingdom, the first public design he takes in hand, is the bringing home the Ark of God to the Tent which he had prepared for it at Jerusalem; as well knowing that his establishing the Worship of God, would be the directest means to establish the Kingdom in his possession, for the work of God had been sadly neglected, or but slightly managed, ever since Saul was called to the Kingdom. Jeroboam that had so large a promise for settling of the Kingdom in his prosperity, yet lays the Foundation of his and their ruin in his Idolatry, and false Worship: which proved in like manner a fatal stumbling block in the way of all the succeeding Kings, though in many things else, never so hopeful and commendable in themselves. It was the neglect of the Worship of God that lost Jehu and his Family the Kingdom, and which at last cost the ten Tribes their Country. For how zealous soever Jehu was in abolishing the Worship of Baal, he was as remiss as the rest in setting up the Worship of the Lord. For 'tis said, He took no heed to walk in the Law of the Lord, it must in a special manner be understood, as to the Idolatry of the golden Calves, for in other things, he was careful very exactly to fulfil that will of the Lord, as in punishing the house of Ahab, as the Lord had commanded him. Thus was it foretold by the Prophet Joel, That whosoever called on the Name of the Lord should be saved. What was it that ruined the Gospel Church but Idolatry and false Worship The suffering of false Worship, as to ●he Object, and will-worship, as to the manner of their Devotion hath always proved fatal to Christian Families and Churches. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Mr. Mede calls it in the Church of Rome.  
Then if you would yourselves, or desire that yours should see the salvation of God, look to maintain and carry on the Worship of God in your Assemblies, Families, and in your own hearts and closerts. The Worship of God was ordered aright in David's and Solomon's time, and in the first part of Rehoboam's Reign; And so long things went well; but when Reheboam and his People, forsook the Law of the Lord, God forsook them, and left them in the hand of their Enemies: nor did any of the following Kings ever see the Salvation of God longer than they were careful to maintain and carry on the true Worship of God, as may be seen in the History of Asa, Jehosaphat, Hezechiah, and Josiah, Kings of Judah: For by the Idolatry and false Worship of the other Kings, their Kingdoms became low and broken, till at last they were broken to pieces, were carried Captive to Babylon, and were never restored to the honour of a Kingdom afterward.  
2. The second part of our Religious care must be to maintain Purity and Holiness in heart and life; that the Holy God not only be Worshipped, but that he be worshipped in an holy manner: Reverend and Holy is his Name; and he will be sanctified in all them that draw near unto him, else he will sanctify himself upon them; and they shall by that means be far from seeing the Salvation of God; as was the case of them that offered strange fire upon God's Altar. Thus the Prophet Haggai tells them, and convinces them out of the Law, that the impurity of their hearts and lives, rendered all they did, as to the external part of God's Worship, unclean: For where the mind and conscience is defiled and unclean, all the service that such perform must needs be defiled thereby. It is the lifting up of clean hands that must obtain God's Salvation: he threatens to hid his eyes from beholding those hands that are defiled with blood, or any other wickedness: for whichout sincerity in our worship and obedience, all manner of wickedness and impiety may be carried on under the outward form of religious Worship, as Paul foretold concerning the latter days, and we have seen it fulfilled in our times. This was the condition and state of the Church of Israel in the time when this Psalm was composed, and many others; I will not reprove thee for thy  offerings, I will take no Bullock out of thy Stall. Offering and Sacrifice says David in another Psalm, thou delightest not in, else would I give it thee, i. e. comparatively; They were the Sacrifices of Righteousness, that God most of all delighted in: the other without this, were not of themselves desirable at all. Outward Worship without the concurrence of inward piety, and holiness, are part of the bodily exercise Paul speaks of, which profits little. Saul himself seems not to have been wanting in Sacrifices; for he reserved the fattest of them for that end; but Samuel tells him, that Obedience was better than Sacrifice, and to hearken than the fat of Rams.  
Austin complained in his time, that the Church was burdened with the observation of too many Rites, and Ceremonies, and Superstitious Observations. And yet himself Good man (the more was the pity) was not unwilling to increase that burden by superfluous additaments, which with other Bishops, that lived in those times would assuere or few unto the ornaments of the Church, what would he and they have said, if they had survived to following times, when there hath been so much ado about outward Rites, and Semblance of Holiness, in places, days, garments and gestures, but ●o care taken by Christians, to cleanse their hands, and purify their hearts from the unclean lusts of the Flesh; whereas David's care was to wash his hands in innocency before he compassed God's Altar. God is a Spirit, and requires such Worshippers, as worship him in spirit and in truth: that take care to wash the inside as well as the outside of their vessels.  
If we consult the History of the Scriptures, we shall there find that they were only men that feared God, and walked with him in way of Holy Communion, that enjoyed his Salvation: who though they were Pilgrims and Strangers upon Earth, yet by the holiness of their lives and ways, approving themselves to God, as those that desired to fear his Names, they always were made to see his Salvation, and to dwell under the wings of his protection.  
3. The Duties of Righteousness, as well as of Religion, are also a necessary part of a well ordered Conversation. There were two Tables of the Law of God, the Duties of Religion were written in the one, the Duties of Righteousness in the other. These two were always to walk hand in hand, and kiss one another in the Mount of God, like Moses and Aaron, Joshua and Zerubbabel; the one taking care of the affairs of God, the other of the things of Men. These two were as the Pillars before Solomon's Temple; they do not only adorn, but bear up the Foundation of a People's Prosperity; if either of these gives way, desolation will soon break in upon a People or Place.  
These are the two great Commandments on which hang the Law and the Prophets. It is in vain to pretend to the one, without care & conscience of the other: when our Saviour gives a resolution to the young Man's case, Mat. 19 about the good thing which was to be done in order to eternal life (which was in effect no more than to see God's Salvation) he is sent to the second Table of the Law, not as if the other were to be neglected, but that he might be convinced how far he fell short in the Duties of Righteousness toward his fellow-creatures, and so might the more easily be made to understand what an hard matter it was to fulfil the Duties of the first Table: For as John saith, He that loves not his Brother, as he should, whom he hath, and doth daily converse with, how shall he be able to love God as he ought, whom he hath not seen, 1 Joh. 4.20.  
Hereby is showed also, that love to our neighbour (which includes all acts o● Righteousness) is requisite unto life, a● well as love to God. This was the Doctrine of Moses' Law, and of all the Prophets, whose Writings were but as Comments thereon: what man is he saith David, that desireth life, and loveth many day● that he may see good, i. e. God's Salvation Keep thy tongue from evil, and thy lips from speaking guile, etc. Psal. 34.12, 13, 14, 15 and the eyes of the Lord are upon the righteous, etc. his ears open to their cry. Men must as well work righteousness as fear God, and all they that so do are accepted of God in every nation, Act. 9  
The want of the care in either of these, cuts us off from God's Salvation: For as James saith, that man's Religion is in vain who bridleth not his Tongue. And visiting the Fatherless, or the Widow, is made by him so essential unto true Religion, as if it were the intrinsic part thereof.  
True Religion may fitly be compared to a Tree, as such are called Trees of righteousness; which looks upward, yet takes root downward; we look up to God by our holiness, and the devotion of our hearts unto him, and so are said to have our conversation in Heaven, yet while we are conversant here below, we must attend the duties, that do concern those amongst whom we sojourn on the Earth. The particular duties, and rules of this Righteousness toward men are many. They are summed up in a few words by Moses, in the Decalogue, or the Commandments, and are yet expressed by our Saviour in fewer; To love our Neighbour as ourselves: And that is a sure rule whereby we may be satisfied about the Righteousness of our Actions toward others, by looking into our own hearts, and ask them, if we would be willing, others should do so unto us; which Rule if it were put in practice, would put an end to all, or most of the controversies that Professors, to the scandal of their Religion are oft times so eagerly contending about. This is the golden Rule of Christianity, on which we may write Probatum est.  
The Prophets under the Old Testament as well as the Apostles under the new, are found to declaim against impurities, oppression and deceit amongst men, as well as against impiety toward God; for both arise from the same Principal of corrupt Nature in us all. The Prophet Isaiah, Chap. 5.7. makes a complaint how the Vineyard of God's Church had degenerated from the sincerity of obedience, into ways of unrighteousness; I looked for judgement but behold oppression, or corruption; for purity and behold a cry. There is a greater elegancy in the Hebrew words, that can be answered by any of our translations, by the similitude of the sound in those words. It thereby appears, that when the Garden or Vineyard of God which is his Church, is overrun with those rank weeds, that smell so strong of injustice, cruelty and oppression, he is ready to pull up the hedge of his Protection and lay them waste, or leave them to final extirpation. 'twas said the cry of the sins of Sodom ascended up to heaven, and it was so loud a cry, that they pierced the very seat of the Almighty, and pulled down vengeance from Heaven; and what were their sins? Pride, which is the mother of Contention, and Cruelty, marches in the van, the filthy Lusts of intemperance bring up the Rear; so as righteous Lot, and his Family are almost crushed between them, as between two Millstones: Gibea and Benjamin are ripe for judgement, when they will go about to maintain iniquity by a Law, instead of seeing God's Salvation, they and all their Confederates shall feel his indignation, and know that the righteous Lord loveth righteousness. As before, when in the days of the old World, the Earth was filled with violence viviter ex rapto: their unrighteousness opened the Floodgates of Divine vengeance, which carried them all away with a Flood. And not long after, when in the days of Nimrod, the great Grandchild of Noah, the Inhabitants of Shinar proclaims War with the Almighty, and bid defiance against Heaven, God blasts their vain erterprises, and makes them see their own confusion, instead of his Salvation.  
4. The next Branch of a well ordered conversation, is that which concerns ourselves, viz. Sobriety and Temperance, which according to the assertion of the Apostle Paul is part of that Doctrine which brings Salvation along with it, wherever it is put in practice. As we find it expressed, Tit. 2.12. And here lies the greatest danger of a professing People. Open unrighteousness is restrained by the severe Laws and Edicts of civil Nations, where Intemperance, and Profaneness may appear with open face upon the stage. Injustice in civil affairs, as it is obvious to humane and common observation, so is it more apt to be restrained and punished, as standing in direct opposition to the commerce, and traffic of Nations: every one will be ready to bring a stone to fling at an Oppressor, Thief, or Robber; but now the Lusts of Intemperance are more secretly and silently carried on; undermining those Banks that seem to keep it in, and insensibly by degrees, like the Ivy, sucking out the heart and life of the Religion of those whom it seems to compass about and embrace. These Lusts of the Flesh secretly eat out the life of holiness and damps the heat of our zeal. They are also the more apt to prevail upon the minds of the uncautelous; because they are seated in such things as for the matter of them are not unlawful, yea are both natural, and accessary; which made one sadly complain, In licitis perimus omnes. When Israel could neither be enchanted by Sorcery, nor corrupted by Idolatry, yet they may be charmed by the Siren of sensual delights: for when the people had committed carnal Fornication with the Midianitish Women, they are easily led on to commit spiritual Adultery with their Idols. Solomon might speak it by experience, as well as by observation of the strange Women, that strong men have fallen down wounded by her: When the Devil came to assault our Saviour, he found nothing in him to fasten his Temptations upon; there was no combustible matter for his fiery Darts to seize upon, but when he comes to David, though never so holy a man, he finds something to fix upon, especially when he lay at an open Guard, having ungirt himself, and laid aside the Armour of light. A chaste conversation coupled with fear, is the best security against those Lusts of the Flesh that war against our Souls.  
The seeds of Piety and virtue, are in as much danger of being choked with these Weeds of Intemperance, as by the Thorns of Covetousness and other Lusts of like nature.  
5. There are other Branches of a well ordered Conversation, very necessary to bring about this Salvation of God. Sometimes Profaneness and Impiety may get such an head in places, that it is not possible to suppress or bear them down without an eminent degree of zeal; God was so provoked with the sensual lusts of Israel at Baal-peor, that if it had not been for the zeal of Phinehas, that Generation as commendable as they were, had seen but little of the salvation of God: it was his zeal that stayed the Plague from consuming the People. If our zeal be not as hot as fire, it will easily be quenched by these Fleshly Lusts. Eli did not want a principle of holiness and the fear of God, but he wanted the holy passion of zeal to actuate and exert it. No man had ever more experience of seeing the Salvation of God than David; and what man did ever declare more zeal against sin, and for the Glory of God, and casting off the works of iniquity; doth he not engage that a vile person shall not tarry in his sight, and him that telleth lies he would cut off: If such be suffered saith Solomon, by the Ruler, all his Servants will be misled. Then farewel God's Salvation. The Church of Laodicea lost her dignity for want of zeal; and is severely threatened for this defect: Be zealous, and repent, or else I will spew thee out of my mouth, Rev. 4.16. a cold dull, un-active, lukewarm spirit will in a little time lose the very life of godliness; when in the primitive Church the love of many began to wax cold; it was a presage of their Desolation, which soon after came to pass.  
But here we must look to our zeal, that it be not mingled with too much wildfire; for the wrath of man will never work the righteousness of God. The Lord Jesus, was, as became the Lamb of God, meek and lowly of heart; yet was admirably zealous against Hypocrisy, and secret iniquity.  
'tis good to be zealously affected in a good matter, says the Apostle. And so also in a good manner: The Disciples were zealously affected against them that did not follow them; this was not in a good matter: nor was their zeal to be commended that forbade them bringing little Children to the Lord Jesus. And if the Angel that contended with the Devil about the body of Moses had brought rai●ing accusations, there had been a defect in the manner. Zeal is an holy affection, and will thrive best in a meek and quiet spirit. No man so meek upon the face of the Earth as Moses, and yet no man was found so zealous as Moses, in reforming the Idolatry of the People, when he set every man against his fellow that was guilty of the fact; and at last grinding the Idol to powder that they might drink it down, that so eagerly had drunk down that cursed Worship. The zeal of Moses was far more acceptable to God than that of Jonah, or Jehu. It is not the hot, fiery, cursed tempers in a place, that will maintain and keep up the purity of Religion, and good order, so well as that which proceeds from men of sedate, composed, even tempers, who are always the same for their love to piety and holiness, and hatred of all sin.  
6. In the next place, Constancy and Perseverance may be added here: It is not enough to begin well, unless we hold on, unless we would fall under the Apostles censure of the Gallathians, Ye did run well once, who hindered you? he that turns aside out of the way, or sits down discouraged, will no more obtain the desired end, than he that never entered thereinto. Therefore Christ tells us, He that endures to the end, only shall be saved. Many a Man's obedience is by fits and girds, as they are urged and put on by the force of external motives, whereas those that act from an inward Principle are ever the same. The Apostle Paul tells the Corinthians, that such as his Letters were when he was absent, such shall his deeds be when he is present, 2 Cor. 10.11. So should a Christian be, the same at last, which he was at first. The Righteous saith Job. shall hold on his way, and he that hath strong hands shall grow stronger and stronger, Job 17.9. Who ever entereth into the way of God's Precepts with a sincere mind, must engage with David, to continue in the same to the end: and such who do not so do, will appear to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned. For if it were not in their judgement and conscience the right way, why did they ever walk therein? and if it were really so, why did they turn aside therefrom! And as to God's Salvation, there will no sort of men in the conclusion be found further therefrom, than such as are guilty of backsliding from the way of Obedience. The back-slider in heart is threatened to be filled with his own ways. One saith well, There are none so bad as they that have been good, and are not, or may be good, and will not.  
Under this of constancy may be included, universality of Obedience; his Conversation cannot be ordered aright, that lives in the omission of any of the known duties of Religion or righteousness: David accounted it matter of shame to be found not to have respect to any of God's Commandments. How can two be said to walk together that are not agreed upon all the points of love and obedience, wherein they are concerned. As God was not liable to be taxed for breach of Covenant in any the least particular of his promises, so doth he threaten to make the Israelites know to their cost their insinuation of the contrary; yea, shall know my breach of Covenant, Psal. 78. In like manner he expects universality and constancy of obedience in his People.  
7. The last thing here required is discetion and wisdom. It was not enough for David to choose the perfect way of God's Precepts to walk in, but to walk perfectly therein, Psal. 101.2. There are errors on the right hand as well as on the left; he that would approve himself as upright, must turn aside to neither: for the preventing of which no small Wisdom will be required. This our Saviour would have his Disciples ware of, when he advises them being sent as sheep among Wolves, to be wise as Serpents, innocent as Doves. There is much of Truth in the old saying, Quis que faber fortunoe suoe: every one in a great measure is the Author of his own weal or woe. We may by this means do much of ourselves, toward our seeing the Salvation of God. David was wise as an Angel of God, and by that Wisdom declared much of that evil which otherwise might have overtaken him in saul's Court: so as it is said about five times in one Chapter, David behaved himself wisely among saul's Servants, and prospered whithersoever he went: And indeed the Hebrews do express Prosperity and Wisdom by one and the same word, because Wisdom hath a great influence into the success of our affairs. Many Instances may be given hereof:  
Abraham, after he had been called out of his own Country, was cast among several People or Families of another, or rather of a false Religion; that lived without the fear of God: he accounted it his Wisdom, not to intermeddle in their quarrels, nor yet to enter into too much Familiarity, so neither not to decline mutual Duties of Humanity's, wherein they might be mutually helpful one to another; yet on the other hand was careful not to quarrel with those of his own persuasion, for fear of giving offence to the Heathen amongst whom they sojourned: he will rather lose of his just right, in matter of his Possessions, than lose his reputation in point of Religion.  
He wisely foresaw the Perizzite would make an ill use of his quarrelling with his Brother Lot, about so inconsiderable a matter as their Sheep-walks.  
In case of contending with our Superiors, saith Solomon, it is not best always to stand too much upon the defence of our own Right.  
A soft answer pacifieth wrath, and a so● tongue breaketh the bone, which the hard teeth sometimes cannot deal with. And b● not hasty to go out of his sight, who doth whatsoever pleaseth him; and a wise man's heart discerns both time and judgement, Eccles. 8.3, 4, 5. So for our Inferiors and Equals; Wisdom as we are told in the Proverbs, must discover to us when we should make answer to a Fool, and when we should leave him to answer himself in his own Folly. Nor is it always best to force a matter on with main strength, when Wisdom may direct how to overcome the greatest difficulties, by forbearing a while: David succeeded better against the Philistines by fetching a Compass, then by falling directly upon them. Josiah one of the best of all the Kings of Judah, yet by an error in this kind, did not see the salvation of God in that last Trajedy of his life, whereby he brought a fatal stroke of death upon his own person, which his Holiness and Piety had a great while before kept off from the People and himself, and so might still have done, if he had not so much failed in point of this Wisdom, about meddling with a controversy which did little or nothing concern him at that time. For he that meddleth with a strife, that doth not belong unto him, as Solomon tells us, doth but hold a Dog by the ears, whom he can neither detain, nor let go without great danger to himself. Hezekiah had better success in his contest with the great King of Assyria, for as 'tis said, Wisdom and Knowledge were the stability of his times, and therefore it is added, that the strength of Salvation was his, Isai. 33.6. If we cast an eye upon all the following Histories of the Church, in succeeding Ages, we shall find, that much of those sufferings which have fallen upon the Generation of the just, might either have been prevented or much abated; if they had governed their affairs by a suitable measure of Wisdom in their concerns with themselves or others. For the confirmation of this Truth, temporal Deliverances in those times were but as Types and Shadows figuring out the spiritual Salvation of the Church of the Gospel; when being delivered from the hands of all spiritual Enemies, they might serve God with Holiness and Righteousness all their days: even in those times when the Church of the Faithful was visited with the Dayspring from on high, and made to see this Salvation of God in the full accomplishment of it as to this life. Many are the afflictions of the Righteous, saith David, of old, but God delivereth you out of all, Psal. 34.19.  
David himself was a long time exercised with troubles and trials, but by Faith and Patience, he lived to see the Salvation which God had promised to come out of Zion. This was but a type of that general Salvation of the World through Christ by the preaching of the Gospel, which was to begin at Jerusalem. The Writings of Moses are as full of Promises and Threaten, as they are of Precepts and Exhortations, to keep the way of the Lord and to do justice and judgement. The 26th Chapt. of Levit. and the 28th of Deut. are wholly taken up that way. Dwell in the Land and do good, so verily thou shalt be fed, and see good. Behold the upright and perfect man, Psal. 37.37. the end of that man shall be peace: whatever are the various changes God leads them through by his unsearchable dispensations; so 'tis said, Isai. 1.19. If ye be obedient, ye shall eat the good of the Land: so long as they were obedient they did so, both in the former and following times. All the days of Joshuah and the Elders that over-lived Joshuah, they saw the Salvation of God in all their erterprises; because all their time they ordered their way aright, to keep the Commandments of the Lord, and to do judgement and justice; but when they of the next Generation fell from God, and turned into other ways, what miserable calamities befell them in the time of the Judges, and their Idolatrous Kings; there was no peace to them that went out, and to them that came in, for God vexed them with all adversity, and they could never come to see the salvation of God.  
God's providences ordinarily have been like Weather-glasses; the waters thereof as to their peace and prosperity might have been discerned to rise and fall according as his people did ebb or flow in the course of their obedience: They say the Egyptians use to presage of the health, or fertility of every year, by the rising of the River Nilus, higher or lower: so might any one who lived in the time of any of their Judges, or Kings, have foretold the prosperity, or misery of the people according to the measure of their obedience. When they did evil, it went ill with them; and when they did well in the lowest degree, and that which was right in the sight of the Lord, though not in that perfect manner as they should; yet ordinarily they were made to see the salvation of God: As in the first years of Rehoboam, Abijah, Joash, Amazias and Vzzias. Thus did God ordinarily proportion the ways of his providence to his people's obedience.  
When of old the whole World degenerated from the true Religion and worship, none was found Righteous but Noah, and a few in his Family; God makes him and them only see the Salvation of God.  
So afterwards, 2 Sam. 8. 'tis said David prospered whither soever he went, even against five several Nations at once, because his heart was right, and he ordered his way aright before God, he was made a lasting monument of God's deliverance, as he had been a standing pattern of obedience. Thus we may say with the Apostle in the Epistle to the Hebrews, time would fail to speak of other Instances, upon whom this promise was made good, both before and after the captivity; who ever walked with God, and ordered their way aright before him, they were made to see the salvation of God in the midst of Armies, Lion's Dens, Fiery Furnaces; and amongst multitudes of Enemies, who were all armed with envy and malice against them, as well as with force and power.  
Afterward as Ezrah ordered his way aright in bringing up as many as he could persuade to attend thereunto out of the Captivity, and in seeking the face of God by solemn Fasting and Prayer, so God caused him to see his Salvation more immediately than if he had obtained a band of Horsemen from an Heathen; And Nehemiah, at another time, obtains favour in the sight of the man, as he desired, who had then all power under God in his hands, concerning the poor captive Jews; because he ordered his way aright, first to seek God by solemn Prayer, and then to go on courageously without fearing the face of Man, especially such Sons of malice and wickedness, as were Sanballat and Tobiah, who though they pretended a desire to help build the Temple of God at Jerusalem, yet in their hearts were filled with rancour and enmity, and ready to gnash their teeth, that any came thither, that sought the welfare of the people of God.  
As for the state of the Christian Church since Christ's time, for this first three hundred years, how mightily did the Word of God increase and prevail. The savour of the knowledge of Jesus Christ even triumphed in every place: the three measures of meal, i. e. the three parts of the World then known were levened with the Doctrine of the Christian Religion; the whole World was in a manner overspread therewith, notwithstanding all the fury, rage and malice of their persecuting Enemies; he that sat upon the white Horse, with his Bow and his Crown, went on conquering to conquer, and did prevail. All this while they ordered their way aright; they set themselves by faith and patience to wait upon God, and were made to see his Salvation. When Israel came first out of Egypt, if God had led them presently into the possession of the land of Canaan, before they had been enured to the difficulties of a War: God must miraculously have cut off all their Enemies to have put them in possession of Canaan, and then they would have been in danger to have been overcome with luxury, sensuality and security, as too soon came to pass afterwards; therefore God in his infinite wisdom did train them up to encounter with Marches and Journeying in the Wilderness, and then acquainted them with the difficulties of along War, that they might learn Obedience, by what they underwent: so in a manner were God's dispensations toward the Christian World; God would not miraculously subdue them to the obedience of Faith; but by the labour and travel of the Ministry in holding forth the Doctrine of the Gospel, the word of Christ's patience, lest if it had been otherwise, they should have grown secure and carnal, and turned the Grace of God into lasciviousness; as many were too apt unto: but presently after the winter of Adversity and Persecution was over and past, and the summer of prosperity came upon them, how soon were they, even the face of the whole Christian World overrun with a deluge of Impiety and Profaneness? how soon was the pure and choice Wine of the Gospel mingled with the Mara waters of the Curse, and their silver all become Dross? The dregs of of Arrianism presently after Constantine poisoned the Fountains of living water, in all the Eastern Churches; as the sink of Idolatry and Superstition had infected all the Churches of the west, which made way for the cursed Impostures of Mahometanism, with other barbarous manners in the East, as Antichristianism, Tyranny and Oppression that surprised the western Churches of the World, that overspread the whole Christian World with a very Sea of Abominations, out of which the Church hath been labouring a long while to wade; but she hath not as yet been able sufficiently to shake herself from out of the dust of Babylon: such is the deplorable estate of the Church in this present time; not much unlike the state of Israel, when having been by the conduct of Moses drawn out of Egypt, towards the edge of the Wilderness, and frontiers of the land of promise; when behold the Dragon that formerly held them in Bondage is pursuing them, not without hope to attain them again, and bring them under subjection a second time. But they that order their way aright, in the sense of the Text, shall sooner or later see the salvation of God.  
The Reasons of this Point are principally these three:  
Reas. 1. From the consideration of God, whose Name is engaged for the defence and salvation of his People. The perfections of the Almighty oblige him to show his salvation to all them that order their way aright, and only to them that so do. His eyes run to and fro through the whole Earth to show himself strong in the behalf of them whose heart is perfect before him: then 2 Chron. 16.9. his omnipotent arm is stretched out to save and deliver all such: walk before me and be upright, I am God all-sufficient, saith God to Abraham, Gen. 17.1. And as his hand is able to save them, so is his ear, as well as his eye open to their cry, Psal. 34. yea, sometimes before they call God is ready to answer, and whiles they are yet speaking he will hear, Isai. 65.24. to the like purpose is their promise, Isai. 58.9, 10. His word and faithfulness is engaged also, to save all the meek of the Earth: they whose hearts are lifted up in them, are not right before him, but humble, contrite ones,, are the people he is engaged to save and defend: yea he hath bound himself by his promise, in the 15 verse of this fiftieth Psalm, that if they call upon him in the day of trouble, he will answer them. The face of the Lord is set against all you that do evil. He is an holy God, and therefore hath declared, that the evil shall not dwell with him: he hates the workers of Iniquity, and all them that turn aside to their own crooked ways: and his Justice is armed against them with vengeance to punish them. Not one iota of his threaten shall shall pass away till all be fulfilled sooner or later upon all the wicked of the World, whose ways are perverse before him. Yea, he hath declared concerning all such, that when they spread forth their hands he will hid his eyes, and when they make many prayers he will not hear, because their hearts and hands are defiled with the guilt of sin.  
Reas. 2. From the consideration of his People, who when they order their way aright, are in a meet capacity for mercy, and fit for salvation. In case of a people's continued obedience, they may plead God's Covenant, that they are his People, he is obliged to be their God, i. e. to be their Saviour, and to do all that a God can do for them; and in case they have sinned, and done never so perversely before him, yet if they order their way aright, as to Repentance and Reformation, his Covenant doth then also oblige him to cause them to see his Salvation: this is expressly mentioned by Solomon at the Dedication of the Temple, when there was a solemn restipulation, or renewing of Covenant between God and his People, 2 Chron. 6. when God appeared unto Solomon, as is expressed in the 14th verse of the next Chapter; he seems to assent to all those Articles; If my People, who are called by my Name, shall humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven and forgive their sin, and will heal their Land, in respect of all those Calamities insisted on at large in the former chapter, and briefly summed up in the former verse. They shall be made to fee the salvation of God delivering them from all those evils, or what ever else might be conceived to befall them. It may be said of such an holy, or such an humbled People, that they are a people prepared for the Lord; ready for the salvation of the Lord, and it shall not be long before they see it. Salvation shall be for Gates and Bulwarks to such a People: so was it unto Hezekiah, and the people in his time; who had sought the Lord, and did by Faith rely upon him; Jerusalem is now walled about with Salvation: the proud Assyrian shall not be able to shoot an Arrow over such Bulwarks, much less shall he be able to break through those Gates of Salvation.  
This is an experience confirmed of old to the Faith of a believing People, ever since Jacob's time: no doubt he had been humbled for his deceiving his Father, and was reconciled to God, before he took his journey into Padan-aram, and therefore now he can plead the Covenant of God, and put the Almighty in mind of his promise; Thou saidst thou will't bless me; therefore Jacob shall be made to see God's Salvation, in the midst of those danger's h● is surrounded with. Thus if his People stir up themselves to lay hold of hi● strength, they shall see the salvation o● God in their utmost perils.  
God did afterwards make the way of his Precepts plain before his Servants in the Book of Deuteronomie; instructing them how they should walk before him in the enjoying, and improving that good Land they were going to possess; how they should till and dress it, how they should reap it, and dispose of the fruits thereof; if they could then say, when they came with their Oblations, Deut. 26.13, 14, 15. I have brought away the hallowed things out of my house, etc. I have not transgressed thy Commandments, neither have I forgotten them, etc. Then might they also add what is in the 15th verse, Look down from thy holy Habitation, from Heaven, and bless thy people Israel, and the Land which thou hast given us, as thou swearest to our Fathers: Thus having, ordered their way aright, they might with confidence and comfort, expect to see the Salvation of God. When a People so walk, as that they can approve themselves to God himself, as Abraham, I know Abraham, that he will not only himself keep the way of the Lord, but command his household after him to keep the same; It may then be expected that God will bring upon them the good which he hath spoken.  
Reas. 3. From the consideration of others in the World. If such a People that order their ways aright in their daily walking with God, or that so frame their do as to turn unto the Lord their God, if at any time they should humble themselves before him, and yet should not see the salvation of God, what would the wicked and ungodly of the World say, but that it is in vain to serve God? And what advantage is there in circumcision, and keeping the whole Law of God? if they are like to be plagued as other men; it will be in vain to alter their course and live otherways than formerly they did.  
This were certainly to sin against the generation of the just, in the midst of whom God is always wont to be found. God will therefore have it known in the world that there is great recompense of reward in keeping the Law of the Lord, and that though the righteous scarcely are saved, yet saved they shall be, whatever become of others. Let Balak and Balaam conspire together to enchant the Tents of Israel, and lay stumbling blocks before their Feet, yet some shall be found in the midst of them, so to order their ways, as that they shall be able to save the rest. They may else plead with God as Joshuah once did in such an exigent, when Israel did not see the salvation of God in a Military expedition, And what wilt thou do for thy great Name? Josh 7.9. But Joshuah is bidden not to be discouraged; let God alone to look after the glory of his own, if his People do but look after themselves, and order their way aright, God will make all the rest of the Nations to behold the glory of his Salvation: God is able to exalt the valleys and make the rough places plain; The glory of the Lord shall be revealed, and all Flesh shall see it together.  
Obj. But notwithstanding all these great and glorious things that are spoken of the City of God; there lies this great stumbling block in the way of natural men, that they never can get over; yea, which the Saints themselves are oft times at a great set before they can see through it: they observe that though those who are called the people of God, order their ways never so right; yet they see the salvation of God no more than other men. They hear them complain with Asaph, Psal. 73. Though they cleansed their hearts, and washed their hands, yet all is in vain, they are yet plagued like other men all the day long, and chastened every morning. And with the Church in Psal. 44. We are counted but as sheep for the slaughter, yet is not our heart turned back, neither have our steps declined from thy way, etc. and for thy sake are we filled, etc.  
Sol. Those that take up Asaphs objection, should take along Asaphs and the Church's answer, Asaph acknowledges it was his folly and ignorance so to speak Nevertheless I am continually with the thou hast holden me by my right hand, tho● shalt guide me with thy counsel, and afterward receive me to glory. It is the end of matter that is the ground of a right judgement thereof. Finis coronat opus. Jo● ordered his way aright; yet was harrowed with much affliction, so may the Church and Poople of God, but it is only to prepare the soil for the receiving the seed of everlasting joy and comfort. The People of God are never nearer Salvation than when they are exercised with the greatest sufferings, so the eye of sense seems furthest from it; so it was with Israel in Egypt; they never were more grievously oppressed, nor served with more rigour, than a little before their deliverance. In like manner the sufferings of the Church under Antichrist, when they come to the greatest extremity, in the three days and an half, that strages, or slaughter immediately proceeds their exaltation into Heaven, and that in the sight of their Enemies. So immediately after the three ●ayes Pestilence in David's time, the Lord, ends out an Inhibition to the Angel that destroyed the People. For now David ●nd the people are sufficiently humbled, therefore God is willing to be reconciled, & accept them into terms of favour again, and doth also then signally discover the place he had chosen for his Name to reside in. It may certainly be said unto every humbled, penitent, believing person, as Christ said to his Disciples, they shall see the Kingdom of God, and obtain his salvation; and if they do not live to see a temporal salvation in this world, they shall be sure not to miss of eternal salvation at the last. Now let every one choose what he would have, to be saved from the wrath that is to come, that shall destroy the world of the ungodly at last, or to be saved from trouble and danger here, and perish eternally at last. But the full answer to all objections of this nature, is, that according to God's ordinary providential dispensations, God is with his People, while they are with him; which is a truth confirmed by the experience of all ages, and all People: for some have observed that the long continued success, and prosperity of their heathen Empire of Rome, was a reward of their justice, temperance, and industry. So was it in the days of David, Solomon, and other good Kings of Judah. But if God should see cause for a time, out of his infinite wisdom and sovereignty, to change the hands of providence, and lay the left hand of favour and prosperity upon the younger & less deserving, he is a sovereign Ruler and may do what he will with his own; he may afflict his people in this life, and prosper the wicked for a time, for ends best known to himself; yet all this while, he is near unto his people in all they call upon him for, to uphold and preserve them in, and carry them through all their sufferings, and make them see his eternal salvation at last. None of these things, sc. outward tribulations, and crosses moved the Apostle Paul, so he might finish his course with joy. They need 〈◊〉 not much trouble themselves whatever become of their bodies, if they can say with respect to their souls, as a Monk said, stroking his paunch, Modo hic sit bene. Or what were a man the better if he could gain the whole world, and miss of the salvation of his soul at last. If the body be lost, destroyed by the elements, returned to its first principles, or reduced into the minutest Atoms, yet all shall be gathered together again, and raised up in a state of greater Glory and beauty, than ever it was laid down in; 'Twas observed that the spirit of Glory rested upon the primitive Martyrs, and Confessors, so as there enemies were not able to behold the refulgence of them. 'Twas said of Stephen, that they were not able to resist the wisdom, and spirit, by which he spoke; and that as he saw heaven opened, the Glory of God, and Jesus standing at the right hand of God, so they saw his face, as if it had been the face of an Angel. This might be said to be extraordinary. But Paul speaking of all Believers, declares how they are able to triumph over sin and death, and boldly challenge the victory from them all; Oh death, where is thy sting, Oh grave where is thy victory? yea, he proceeds further, Rom. 2.37. Nay, in all these we are more than Conquerors. A great speech, for one that had been so sadly handled by Men and Devils. Yet such is the victory of faith, whereby Believers are enabled not only to get the victory, but even to triumph over all their enemies: therefore doth it necessarily follow, that through faith, which is the substance of things hoped for, and the evidence of things not seen, they may be able to see the sight of God's salvation, even then when they pass through the dark valley of the shadow of death. The Lord Jesus was never seen more glorious on earth, than in that apparel which was died red, and stained with the blood of his enemies, when he speaks in righteousness, mighty to save. In like manner the followers of Jesus are also glorious in their apparel, when they are thus clothed with the garments of Salvation, and assuredly believe, that which ere long they shall certainly enjoy.  
USE 1. The best of God's servants in the times of their greatest prosperity, are never so far secured from trouble, but that they may need salvation. All Believers are, or may be assured of spiritual salvation; they may certainly conclude, they shall at the last receive the end of their faith the salvation of their souls: but they may often stand in need of temporal salvation, David had as great prosperity in his reign, as ever any King on earth before him, for 'tis said the Lord preserved him whithersoever he went: whence he was too ready to take up this conclusion, that he should never be moved: That now all his foreign enemies, as well as intestine foes being subdued, his mountain stood so strong that it could never be shaken; But he soon found no small trouble to arise by the hiding of God's face, Psal. 30.7, 8. For though affliction cometh not forth of the dust, as Job speaks, neither doth trouble spring out of the ground, yet man is born unto trouble as the sparks fly upward: i. e. Troubles come not by chance, nor are to be imputed to the miscarriage of secondary causes; yet man is born unto trouble as the sparks fly upward: he works himself trouble as easily, and ordinarily as if he were born for that end. It is as natural for man to breed himself trouble, as for sparks to fly upward. Weeds grow out of the ground without men's labour or care; but men's sins are the meritorious cause deserving, and procuring, and God's wisdom and sovereignty are the efficient and inflictive cause of them, we bring ourselves into troubles, but it is God only that can save us out of them. God hath the hearts of all men in his hand, and turns them as the Rivers of water: He can turn them to favour, or hate his People as he sees cause. The time was when all that David did pleased the people, but afterwards the people are displeased with him, forsake him, and follow Absolom. God intended thereby to chasten David, and to punish the iniquity of the People, that had no better improved the blessing, and privileges of God in the time of David's reign. In Hezekiah time Sennacherib comes up against all the fenced Cities of Judah, and takes them, and lays siege to Jerusalem itself. The Prophet therefore calleth the Assyrian the Rod of God's anger, and the staff of his indignation in their hand; but when God hath accomplished his work upon mount Zion, and Jerusalem, for the humbling of his People, and pulling down their pride, he will then punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks: He will then call them to account for their proud words, and blasphemous speeches. God leads his People through various changes and difficult paths, sometimes they are made to pass through the water, sometimes through the fire; they are in danger of being destroyed by either, without some special kind of Salvation stretched forth. In the days of Amos, God called sometimes to contend by fire, that devoured the great deep, and eat up a part, as he speaks, and sometimes by famine, all which bring Jacob low, that he is scarce able to arise. At another season God suffers the multitude of this nation to gather themselves together against his People, for the trial of their faith and exercise of their graces then the punishing of their sins, as in Asa's and Jehosophats time, or rather that there might be a fit occasion to cut off the wicked nations of the world; but yet they threaten sorely the Church and People of God, that they might learn to put their confidence in him, who is the rock of their Salvation. There was one season in Solomon's time, when Israel was without adversity, or evil occurrent: Solomon was at that time called of God to attend the building of the Temple, and while he was intent upon that work, God was pleased to secure him from all outward troubles; but after that time, God stirred him up many adversaries round about, that he was never able to suppress; & though he might forget that calamity coming upon his family, he was neverable by all his wisdom, to save himself and them from, or in the least prevent. So as notwithstanding God may have made a Covenant with his People ordered in all things and sure, as to their eternal salvation, yet there may be cause for God to visit them with temporal calamities and evils which they know not how to save themselves from. So deceitful are the hearts of the best of men, and so dangerous are the temptations of the world, that God knows not how to trust his People long with much outward prosperity and favour, lest they should be ensnared, and wax wanton and secure thereby. After the return from the captivity, when it might have been thought, that they had received double for their sin, and that therefore now their warefare should be accomplished, and that now from that time forward, nothing but the oil of comfort should be poured into their wounds; yet you will find their sufferings were not quite ended: many clouds of threatening evil did continually arise, which much darkened their hopes of a settled time of tranquillity. A messenger that came from Judah informs Nehemiah, that the remnant of the captivity who were left then in the province were in great affliction and reproach, which made him sit down and weep, and mourn many days: that in all that long tract of time, from Cyrus his days, to that time there was still remaining nothing but the former ruthful spectacle of the old siege. The wall of Jerusalem was not yet repaired, nor the gates set up; and which was yet worse, there appeared no hope of bettering their condition, for the People of that Land, as is said in Ezra 4.23. Still weakened their bands, and hired Counselors against them, and hindered them, all the remainder of Cyrus his time, and all the following Kings, till the reign of Darius, when they obtained a decree to force them to desist from the work. And in the time of Nehemiah, they invented and fomented false reports against them, that they intended to rebel, which was the reason rendered, why they were so intense about rebuilding the wall; and when that would not do, some were hired by their malicious enemies, Sanballat, & Tobiah to dishearten them by lying prophecies when God sent them not; only they were set on by others to put him in fear, that the work might not be carried on. Had Nehemiah been a man but of an ordinary courage, he might have been affrighted, and fled away to hid himself; but he was a man of so much magnanimity, as not to be affrightned with great words or letters, though reiterated so many times over; but Nehemiah's confidence is in God, to whom he looks, to save his People from those malicious attempts of their enemies. Haman afterwards prevailed so far by lying, and false accusations, as to bring their neck unto the block. The day was appointed, the decree was sealed, the nation of the Jews was distressed, and the whole City was perplexed; it was God only who was able to save them: by turning haman's (as formerly he did Achitophel's) counsels to foolishness, and turning the snare, those great Politicians had laid for others, into an halter wherewith to hang themselves. There is no new thing under the sun, saith Solomon, that which hath already been done, and at present is, the like will be put in practice, while there is a devil in hell to tempt, and wicked men in the world to disquiet, and disturb the building of God's Church upon earth. Report they say in Jeremiah's time and we will report it; invent a Rumour and we will blow it up and spread it abroad. It is reported among the Heathen, and Gashmues saith it, that the Jews think to rebel. Was it not so in the former age? Did not Pulpits and Presses abound with invectives against Protestants in Germany, Hussites in Bohemia, Hugonots in France, Lollards in England; the scene it may be is now changed; other persons have since ascended the Stage: It was Puritan before, and now fanatics: The names are differing, the spirit is the very same with which they are pursued: they proclaim these men are no friends to Caesar. Never was there any age since Christ's time; yea, since enmity was put between the seed of the Woman, and the seed of the Serpent; but those that fear God, had cause to look up to him, by servant Prayer, and so wait upon him by ordering their ways aright, that they might be made to see the Salvation of God.  
USE, 2. Salvation is from God only: It is his Salvation, that his People only expect: They say with the Psalmist, Psal 60. Give us help from trouble for vain is the help of man. They still are praying and waiting, that the Salvation of Israel were come out of Zion: for God dwells in Zion, and hath his habitation in Jerusalem; and from thence must his People look for Salvation: I will look unto the Hills from whence cometh my help. It is God only who is able to clothe his People with Salvation. The Lord Jesus, who is the only Saviour of his People, is brought in by the Prophet Isaiah, as one astonished, that there was none to be found on earth, that would save his Church. I looked and there was none to help: I wondered that there was none to uphold, therefore his own arm brought him salvation. If we look round about the world, amongst the Princes, and Potentates of the Earth, how few friends hath Zion among them all; yea, few of her Sons are forward to take her by the hand. God's Church at this day is not much unlike the man that was found between Jerusalem and Jericho, that fell among thiefs, who stripped him who wounded him and left him half dead. The Priest and the Levite who are most engaged by their relation, and profession to help, in stead of that, pass by on the other side, that they might not see or take notice: If God should not put it into the heart of some good Samaritans, what would become of the poor Church of God? Some have power in their hands to effect it, and may seem to be called to the helm in their kingdoms for that very end; yet are not willing to put their hand to the Lords work. Some it may be are willing, but question their call or their power so to do. If the case be so, that the promotion and salvation comes neither from the East, nor from the West, nor from the South, but from God only; let all his People say with Jacob, we have waited for thy Salvation, O Lord. Let that be the answer to be returned to the Messengers of the nations, that come to inquire or solicit about leagues or engagments, that God hath founded Zion, and the poor of his People shall trust in her. God not only hath the hearts of Kings in his hand to turn them as he pleases, but he hath also the Devil under his authority, if not to turn him, yet to chain him up, that he shall not hinder the Salvation of his Church. Such troubles may befall them that no other hand can save them from; but their comfort is, that although the powers of darkness may conspire, and the gates of hell combine, yet they shall not prevail against them. Greater is he that is in them, than he that is in the world.  
The experiences of all former ages give in full evidence to this, that it is God only who is the Salvation of his People. Solomon had received a double portion of his father's spirit, & prosperity: yet David tells them in Psal. 127. Unless the Lord keep the City, the watchman waketh but in vain: and that the workman laboured in vain, except the Lord built the house: So it is God alone from whom cometh our Salvation.  
USE 3. This may comfort the People of God, who though they sin, and suffer for their sinning, yet they need not sin in their sorrows; for there is a way, tha● they may be made to see God's Salvation▪ There is hope in Israel concerning thi● thing. His People may draw water wit● joy out of the wells of Salvation: Cistern are apt to be broken, and the brooks o● Tema to be dried up, but wells are living fountains; and if one should fail, yet there are many wells of Salvation prepared for such as order their way aright. Say not these wells are deep and we have nothing to draw, for those that walk aright shall find a bucket, as well as a well, and strength also to draw. It was a joyful time with Israel, when they encamped in the Wilderness, at Elim, where were seventy Palm trees, and twelve wells of water: A well for every one of the tribe● in particular: yet this was but at one station; but there are wells of Salvation now under the Gospel in every station, of their Pilgrimage; such considerations as these that follow may furnish us with this Salvation.  
1. God, who is the God of all such as order their way aright, is, the God of Salvation, Psal. 68.20. which implies these things; 1. That he is able to save his People; No Enemy so potent, no difficulty so great, no sickness so dangerous, but he is able to save his people from. He is also said to be a God to whom vengeance belongeth; God will then avenge his people of their Enemies. These are dreadful speeches to the enemies of God's People, and more comfortable to themselves, which ye have, Deut. 32.39. etc. I even I am he, and there is no God with me, that glorious, great, and supreme God, his glory is spread over all the World: I kill and I make alive, I wound and I heal, neither is there any that can deliver out of my hands, etc. If I whet my glittering sword, and my hand take hold of Judgement, I will render vengeance to mine enemies, and reward to them that hate me, etc. From the beginning of revenges upon the Enemy; Rejoice O ye, Nations with his People, for he will avenge the blood of his Servants, and will render vengeance to his Adversaries, and will be merciful to his Land, and to his People, i. e. beginning at the head, the Devil who is the prince of this world; as Diodati notes on the place; or as the prince of the great worldly Empire, enemy to the Church, seeing those great Empires which have named themselves universal, have always warred against God and his Church: let none say that these speeches concerns the nation of the Jews only; for though it might respect them primarily, yet secondarily it includes the Church and people of God in all following ages, and all those who have opposed them, and hath accordingly been made good upon them, as is evident in the vengeance of God upon Antiochus, Dioclesian, Maximinus, Maxentias' and Julian afterwards, who were all destroyed by some more than ordinary hand of God, in a way of vengeance upon them. They are saved also from their sins, the worst of their Enemies: for now under the Gospel, the People of God (for all such are supposed to order their way aright) being delivered from the hand of their Enemies, shall be enabled to serve him in holiness and righteousness all the days of their life. 2. It is here implied that he is willing to save them. He taketh pleasure in this work of Salvation: Who is a God like unto thee, saith Micah, that delighteth to pardon iniquity, or that passeth by transgression, because he delighteth in mercy; he will subdue their Iniquities: If sin be subdued, that is the worst, and most dangerous of all our Enemies; there is no great fear from any of the rest. And if the malady of sin be taken care for, there is no other disease incident to such a people, that will prove deadly. The Inhabitants of Zion, shall never complain of any sickness, when once their sins are forgiven them. 3. That he is wont to save them. Such titles come to be appropriated to Rulers from their usual custom to do such or such things: He is wont to be the hope of Israel, and Saviour of them in the time of trouble; did they ever miss of Salvation in one regard or other, that waited upon him for Salvation. Idolaters, Hypocrites, and unbelievers, in time of their distress, shall curse their King, and their God, and look upward, Isa. 8.21. i e. to see if any help will come to them from Heaven; they may look indeed, but there will be none to save, even unto the Lord, but he will give them no answer: Saul was one of these, therefore God gave him no answer, neither by Urim nor Thummim, nor yet by Dreams or Visions.  
2. God hath appointed a Saviour for his People; and hath imposed a Name upon him that declares it; His name shall be called Jesus, Mat. 1.21. for he shall save his People from their sins: He is also said to be able to save unto the utmost all that come unto God through him: when the question is asked, who is this that cometh from Edom, glorious in his Apparel? it is answered, I that speak in righteousness, mighty to save, i. e. The Lord Jesus Christ, who hath promised everlasting Salvation to his Church, and will powerfully perform it. If this seem a difficult thing, his other Names make way for the belief thereof; The Government shall be upon his shoulder, and His Name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of peace, i. e. as is interpreted, the everlasting Son of God, and hath taken our nature upon him, by being born of the Virgin, and defends the Church's right against all her Enemies in quality of a Mediator and head of the same; who is King of Kings, and Lord of Lords, who hath made peace betwixt God and his People, and Reigneth thereby to Life and Salvation for ever.  
3. God hath promised to be the Salvation of his People. There is a ground for Faith to work upon. Salvation is said to be the end of our Faith; there is no other ground for Faith to build hope of Salvation upon, but the Word of God. Faith is the substance of things hoped for: It gives Subsistence, & Being to the things that are hoped for: such as walk before God in a right way, may conclude he is faithful who hath promised, who also will do it. It was said of Archimedes, the great Mathematician of old, that he would undertake by the force of Engines which he would invent, that if he had a Foundation to place his Engine upon, he would raise the whole body of the Earth out of its Centre: it was a great speech, but natural Ingeny will never be able to outvie Theology. Faith can do greater things than natural strength or skill. God's immutable word is a foundation for Faith to rest upon while it accomplishes all things that are needful for Salvation. God is our strength and refuge says David, Psal. 46.1, 2. a present help in time of trouble, therefore we will not fear, though the Earth be removed, and the mountains be carried into the midst of the Sea; what is this great mountain before Zerubbabel? the least degree of Faith, as our Saviour tells us, is able to remove the greatest Mountain of opposition or difficulty that stands in the way of Faith. Therefore seeing God hath promised that such shall see his Salvation, they may believe it. The Church may sing her triumphant Song in all her troubles, We have a strong City, Salvation will God appoint for Walls and Bulwarks: mountains of Brass and Gates of Iron are not so strong as the promise of God: In confidence of them. The Church of God though in herself, but as a poor despised Virgin, yet will deride and laugh unto scorn: the great and mighty Army of the Assyrians, that come up like the swelling of Jordan, yet such is the interest of Faith in the promises of God, that it can see the salvation of God, through all those dark Clouds of Adversity. Of a truth Lord, said Hezekiah, the Kings of Assyria have laid waste all the Nations, and their Countries; his Faith was almost at a stand; his heart was ready to recoil; but the Word of the Lord sent by Isaiah reinforces his confidence, and makes him acquiess in that promise of the Lord, that the Kings of Assyria should not come into the City, nor shoot an Arrow there; but that he should be blasted by the breath of the Almighty, as indeed it came to pass; so as their eyes that waited on the Lord might behold the King in his beauty, and see his Jerusalem a quiet habitation. True Believers after deliverance from that dangerous assault, should see Hezekiah flourish again in power and glory, who was a figure of Christ in his heavenly Glory, beautifying the meek of the Earth with his eternal Salvation.  
4. The People of the Lord do believe all this, therefore their hearts are not dismayed. Therefore have they found in their hearts to pray with the Psalmist, Turn us again O God of our Salvation, and we shall be saved; which is redoubled again in that Psalm, in token of their assured expectation thereof. Moses believed it at a time of utmost hazard, when they were hemmed in with deadly dangers on every side, and falling within the very gates of Destruction; stand still and see the Salvation of God; and they that believed did see God's Salvation, as 'tis added that day the Lord saved Israel out of the hand of the Egyptians, Exod. 14.30.  
Mordecai believed it with respect to God's power and faithfulness, and not to esther's interest in the King of Persia, who knows but thou mayest be raised to the Kingdom for this very end, but if thou refusest, Salvation shall come some other way. Daniel and his Companions believed it, when they were cast into the fiery Furnace, and thrown into the Lions Den.  
Those Examples of seeing God's Salvation were written for our instruction in these ends of the World, that we also believing might speak the same thing, and give glory to God.  
5. God hath saved his People and made them see his Salvation, we have a cloud of witnesses brought to our view in that little Book of Chronicles (as one calls it) in the eleventh Chapter of the Hebrews. Our Fathers trusted in thee and were delivered, They looked unto God from the ends of the Earth and were saved. Their eyes were enlightened with the joy of God's Salvation. Israel indeed may say if it had not been the Lord who was on our side, we had been swallowed up, when their wrath was kindled against us; the streams had overwhelmed us, the proud Waters had gone over our Soul.  
As was said of some of those worthy Confessors, that afterwards laid the Foundation of our New-England Churches, when they were driven out of England, by the prevailing power of the Hierarchy, and made to Fly into the Netherlands, they met with such a dreadful stormy passage, that the Vessel was even over-raked with the Waves, when their mouths were filled with salt-water, as they were exercising themselves with fervent Prayer; some of them used these words, Yet O Lord thou canst save, and so he did above and beyond all hope, the Seamen crying out, we sink, we perish, we are going down to the brow of the pit, where our heads shall be wrapped about with the weeds; yet God made them see his Salvation. Look into the History of the Church in all Ages, Writings Ancient and modern. How many ways hath God made use of to save his People in all their distresses; the snare was broken, and their soul was made to escape. If they have met with sorrow, it lasted but a night; the joy of Salvation hath risen upon them in the morning. The forest of Antichristian Persecutions was or is to last but three days and an half. Athanasius said of the Arrian Tempest in his time. Nubecula hoec, cito per transibit. The storm may be sharp, yet it will be but short. If Christ be in the Ship, all that are embarked shall be saved. The Ship of Christ's Church may be tossed, yet it shall be preserved; the Angel of the Covenant assures us so, that every soul that entered shall be saved. In those bloody Marian days, she that sat at the Helm of the Nation, stretched forth her hands with Herod, to vex certain of the Church; three or four hundred were burned alive, and more were imprisoned, but it would not do; those iron Gates and Barrs were broken open. The Snare is broken and we are escaped. The chief Instruments of that persecution, as well as the Authors thereof, to the vexation of their hearts, saw that the more they endeavoured to suppress the Protestant Religion the more it increased. The blood of the Martyrs proved the seed of the Church, which made some of them pine away with rage and madness, to see their Endeavours frustrated; and that the Word of God was not bound, though here and there some of the Ministers thereof were under restraint, but that it did more and more prevail. God hath many times by unexpected ways prevented the mischief intended against his People, and brought destruction upon their Enemies, and made his People see his Salvation. It is reported that once a Chancellor of Bohemia, having procured a Diploma from the Emperor at Vienna to persecute the Protestants in that Kingdom; as he was passing the Bridge over Danubius, it broke under him, so as himself was drowned; but his Box of Writings could never be found again, though his dead body was afterwards taken up. The Protestants in Germany standing courageously for the Truth of the Protestant Religion, saw the great Emperor Charles the V driven out of Germany by a small handful of men under Mauritius Duke of Saxony. In Queen Mary's time, a busy Persecutor, that was bound for Ireland, out of hatred against the Protestant Religion was befooled by his Host at West-Chester, and carried over the Knave of Clubs to the Deputy there, instead of his Commission the which he could not get renewed, till the Reign of the persecuting Queen was at an end; and another advanced that favoured the truth.  
Use, Of Examination: This may put the present Generation of New-England upon the enquiry, if they be such as order their way aright. It is now a day of rebuke, a time of jacob's troubles, he is brought very low, by whom shall he arise? It is God's Salvation alone that we must expect; and who are they that shall be assured to see that; They are only such as order their Conversation aright. Our forefather's did approve themselves as such and accordingly they were made to see God's Salvation; they had as many Enemies, met with as many dangers, encountered with as many difficulties, yet God delivered, saved them out of all. Do we that are yet surviving and coming on, so order our way, that we may say or hope we shall be made to see the salvation of God.  
We were at the first planted a righteous Generation, and noble Vine, do we so continue? Of all the Reformations that ever yet began in the World, there have been but a very few observed to continue above an hundred years in that splendour and brightness with which they were at the first set forward. Take for instance, those of ancient time, before or since the Gospel began. That of David and Solomon, Asa and Jehosaphat, Hezekiah and Josiah, lasted but their time. That of the Maccabees did not outlive their time, at least in the beauty of it. That of the Primitive Church was not so much a reforming, as a new planting of the Church in Gospel Order, when the night of Heathenish darkness, and Jewish Ceremonies, was quite spent, and the day of the Gospel was at hand: But the Reformation of Constantine's time scarce continued in its primitive lustre and glory, a full hundred years before a great degree of Apostasy appeared: for 'tis said, The Woman fled into the Wilderness after the birth of her Manchild, that was to rule the Nations with a rod of Iron. She hasted into the Wilderness where she was to continue 1260 days prophetical days, which are so many Julian Political years: It is to be supposed, that the Church was some considerable time going before she was quite gone into the Wilderness. The day of this last Reformation began first to break out in the time of Wickliff, but it was not perfect day till Luther's time, from whose days to the present time, who ever takes a view may easily determine whether in the Nations that first embraced the Protestant Religion, there be the same measure of Piety, Zeal, Holiness, as was at the first.  
In what integrity Geneva hath stood since Calvin's time is not unknown to many of them who are carrying on the Work of the present Generation,  
As for ourselves here in New-England, we were or might have been set in the right way, having no prejudicated Opinion, or practice to forestall our Judgements; but had the help of all the former ages, and other Nations as well as our own, Godly and Learned Divines in them, to take pattern and example from, in the laying our first Foundation, both of Religion and Righteousness, Doctrine and Discipline, Church and Commonwealth. Our first Rulers and Leaders in both were careful to order all things according to the pattern in that Mount; Children that would not lie, so God became their Saviour; saving them from foreign and intestine Foes: If we that are their posterity be found Children that will lie, deny our first principles, either in Faith or manners, how can we expect that God should be our Saviour.  
Now compare things:  
1. In the first place: They sought first the Kingdom of God, and the righteousness thereof, and waited upon God, for addition of such other things as he judged necessary. They came not hither for the World, or for Land, or Traffic, but for Religion, and for liberty of Conscience in the Worship of God, which was their only design; and accordingly God blessed them, and gave them the desire of their hearts; they had the privileges of God's Kingdom to their great content and satisfaction; & he added outward things above what was or could be expected in a Wilderness: and when the first way of supply began to be stopped up, God in his merciful providence opened another, by turning us into a way of Trade and Commerce, to further our more comfortable subsistence: So God was pleased to bless our Issachar in his Tents, and our Zebulun in their go out, who still called the People to the mountain, and offered Sacrifices of Righteousness: while they did thus, like Solomon that sent his Ships to Ophir, which brought in that which was of necessary and of substantial use. God blessed them, and made them see his salvation; but when men could not content themselves in such a way of dealing, but Traded only for Apes and Peacocks as was said by Mr. C. that is, brought in nothing but Sack and Sugar; Commodities to make fuel for Lust, and called young people not to the mountain of the Lords house, but to our own private recesses, to offer Sacrifice to Bacchus and Venus, and burns Incense to the evil Fiend; hath not God broken our Ships at Ezion, Geber; and is he not now laying the Axe to the root of our Religion, as well as Civil Rights and Liberties; and gins to cut us short every way. Hath not God called to contend by Fire, and by Water, by Famine, and by Blasting, Mildew, Sword, and Pestilence; and is not his hand stretched out still? Our Estates and Persons are spoiled by Murderers, and barbarous Mahometans; and it is to be feared the Lords controversy is not yet ended. The Daughters of our Zion walks with stretched out necks, etc. And may we not find an Inventory of our Virgin's Wardrobes in the third Chapter of Isaiah. The Ensigns of Pride are exalted in our high places, and all the produce in a manner of the whole Country is converted to maintain a commerce of superfluous vanities. God threatens not to save, but severely punish, the Minister and Scholar, the Mistress and her Handmaid for such thing as these; yea to cut off the Tabernacles▪ Jacob, for such things as these.  
2. That Generation were zealous for the Worship of God; they would by no means admit of any mixture of humane Inventions with divine Institutions in the matter of God's Worship. When they came over hither, they were as Rasa Tabula, fit to receive any Impression from the spirit of truth, either as to Doctrine or Worship. It might have been said of them in way of commendation, that they could not bear them which were evil, and seducers from the way of truth; and that they tried them, which said, they were Apostles, and were not, and did find them Liars. They also hated the deeds of the Nicholaitans, which were also hateful to the spirit of the Lord Jesus. They kept the word of Christ's patience, they were also kept from the hour of Temptation.  
None were suffered among them to wear a rough Garment to deceive, but they were ready to show the wounds which they received in the house of their Friends: none were suffered to set up their Post by God's Posts, nor to sow the fields of God's Churches with divers seeds: none were suffered to disseminate the seeds of corrupt Doctrine: they might with some measure of Truth, have said with Elijah, when God came to visit him in the Cave; I am jealous for the Lord of Host. The Pastors were jealous over their Flocks with a godly jealousy, lest their minds should be carried from the simplicity that is in Christ. Rulers were jealous over their People, lest any corrupt Principles should be introduced to undermine the foundations of right Government; none were suffered to enter into the sacred function of the Ministry before they were approved; and none admitted to hold forth those truths of the Gospel to others, which they had not first experience of in their own hearts, even such as would take heed both to themselves and unto their Doctrine and continue therein, that thereby they might both save themselves, and those that hear them. If this be the way of New-England now; 'tis hoped they may yet see the salvation of God.  
3. They were not only pure in their Doctrine, but peaceable in their manners; As those that were endued with the wisdom from above, which made them easy to be entreated. If any seem to be contentious, the Churches of New-England had no such custom. They would ask counsel at Abel, and so end the matter. Care was taken that they who were to speak in the Name of the Lord Jesus, should all speak the same thing, and be perfectly joined together in the same mind and judgement. There was no noise of Axe or Hammer in the building of the Church of God, every thing was so exactly squared according to the rules of the Gospel; so as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that came in might report and say, God was in them of a truth.  
4. They were also zealous against sin. Judgement ran down our Streets like waters, and Justice like a mighty stream; iniquity dare not to appear bare-faced upon the Stage, none were suffered to countenance any evil doers, but they were even ready to be taken from God's Altar, and made to suffer the justice which they had deserved. The Lord Jesus who wa● meek and lowly of heart; yet was seen to scourge the Money-changers out of the Temple; who had turned the house of Prayer into a den of Thiefs. There was no connivance at any evil; no root of bitterness suffered to spring up, lest trouble should be occasioned thereby, and many come to be defiled. They left Religion in a good equipage when they went off the stage and commended it to Posterity, as their chief care.  
5. They were of an holy and serious frame of spirit: all their deportment in their civil converse and behaviour, as well as in the acts of Religious worship, savoured of a spirit of Piety and the fear of the Lord. Holiness was written upon all their Habitations, and instruments of their callings; that which was said of Tyre might in its measure have been truly affirmed of New-England, That her Merchandise was holiness to the Lord: whatever their employments were as to the occasion of the World, yet their conversation might have been said to be in heaven.  
They were careful not only to avoid gross and scandalous sins, but even the very appearance of evil. Such is the odious and filthy nature of sin, that Christians cannot keep at too great a distance therefrom, so as to hate the very garment spotted with the Flesh. Our Rulers like Nehemiah would not take that liberty which is usual with men of that capacity in other places, because of the fear of God: The Priests or Ministers of the Sanctuary were also clothed with Salvation. There was no compliance with the World, in the vain customs, and foolish fashions thereof, lest they might seem to fall short of the promised rest. They laboured rather to be transformed by the reniewing of their minds, than conformed to the World. Sobriety, Temperance, and Moderation were the guise of those times: Civil employments were so ordered and managed, as not to hinder the higher designs of Faith and Holiness, and promoting the glory of God. They rested not in outward forms, and modes of Worship and Religion, without the life and power thereof. If there be still, the like awfulness and circumspection in the hearts and lives of Professors, the sam● fear of offending, and care of sanctifying the Name of God in all the duties of his Worship, we may then hopefully conclude, that our light shall rise in obscurity, and our darkness be as the noonday.  
Use of Exhortation:  
If any design to see the Salvation of God, here is the most compendious way leading thereunto, viz. To order our Conversation aright: what is required thereunto hath been described before; which all may be reduced to these three heads.  
1. To set God at our right hand, and then we shall never be moved by any temptation or tribulation. Set up his Glory as the end we aim at in all our designs: God's Salvation will certainly fall into all those that will sincerely aim at his glory in all they undertake; both as to their employments, and enjoyments. He is the life, says Moses, and thy length of thy days; who gave us our lives at first, and lengthens out our days, which we should therefore direct all unto his glory as to our last end and chiefest good. Whether we eat or drink, do all says Paul, to the glory of God. It is the property of all rational Agents, to act for some end; otherwise we act but like bruit creatures, that are led by a kind of sensitive instinct as things and objects are casually presented to their senses or fancies: Now those who are guided by a principle of Reason, can aim at no lower end, than God himself, who is the Author of our being, and proposed that to himself, when he form us, that we should be unto his praise. He is the α and ω the first and the last, Rom. 11.36. For of him, and through him, and to him, are all things, to whom be glory for ever, Amen.  
2. Make use of all the means which are requisite to the attaining this end which can be no other, than what God himself hath propounded. Non per venitur ad deum, nisi per deum.  
Of old time, God himself foreseeing ou● readiness to shape unto ourselves ways of Worship suitable to our own fancies hath strictly forbidden all men from lifting up their tools to his Altar: and this is the reason why David seems to be so much commended for a pattern of Obedience to all the following Kings of Israel and Judah, because he was a Man after Gods own heart, that is one that framed all his Actions, Sacred and Civil to answer the Will of God; as he says: That then he should not be ashamed, when he had respect to all the Commandments of God. Psal. 119.6. And this was the answer which our Saviour gave to that inquisitive young man concerning the good thing which he ought to do in order unto life; If thou wilt enter into life, keep the Commandments; now this we must take into our thoughts, that there are Evangelical Commandments, as well as legal: there is a Command to believe as well as to obey, And that is the great command of the Gospel, The great work of God which we must do, if we would see God's Salvation, to believe in him whom he hath sent into the World, to give Salvation to all that obey him. Before the Fall it was to do of ourselves, by our own strength; since the Fall it is to begin with Faith, which worketh by love, and which is the fulfilling the whole Law. Under that of the Commandments of God are contained all the Duties of Religious Worship, whether natural or instituted, as well as those of righteousness toward men. And when we read in the Gospel, that men are called to Faith and Repentance in order unto Salvation; that is not to exclude, moral Obedience, but to show us what course we are to take, to be put into a way of Salvation, viz. to study and put in practice Repentance toward God, and faith toward our Lord Jesus Christ, that thereby being reconciled unto God by the merit of his Son, we may be enabled to work out our Salvation in the performance of all such duties of holy Obedience, as God in his Word requires of us. See then if there be any Duty of God's Worship which we wilfully omit, or any duty of Righteousness, which we presumptuously transgress, and we shall find it impossible to see God Salvation: for he that in this manner breaketh any one command of God, it guilty of the breach of all, as the Apostle James speaketh, Jam. 2.10. though he keepeth the whole Law in all other points. The Apostle Paul in Gal. 6.15, & 16 verses tells us of the new Creature, If any man be in Christ he is a new creature, in the next verse, he shows us the rule of the new creature, As many as walk according to this rule, peace be on them, and mercy upon the Israel of God. What is that Rule? The rule of the Gospel, which requires them that believe, to be careful to maintain good works. And in Gal. 5.6. 'tis said, Neither Circumcision nor uncircumcision avails any thing to salvation, but Faith, which worketh by love, and love is the fulfilling the whole Law. An able Divine and worthy Minister of the Gospel in England (Mr. Edward Reyner of Lincoln,) not long since wrote a Book, which he styleth, Precepts for Christian Practice, or the Rule of the New Creature, wherein he hath reduced the duty of Christianity unto ten heads, which he therein largely insists upon, and at the last closeth with a discourse about the government of the thoughts and affections. Solomon sums up all in one general Rule, Pro. 4.23. Above all keep keep the heart, for out of it, are the issues of life: the heart is the primum mobile in the little world of man; the great wheel in that active Engine of our nature: the fountain out of which flows the stream that drives the Mill of all our motions, the root out of which springs the fruits of our whole life: the well governing of that will keep our whole conversation aright; both our thoughts and our words, our affections and actions. naturalists tell us, there are two great veins that arise out of the heart, the one called Vena porta, the other Vena cava, which carry forth out of the heart the spirits that quicken all the whole body: so spiritually, the heart purified by Faith, by those two great issues of Religion and Righteousness maintains the whole frame of obedience in the new-creature, teaching us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world; They that so do are infallibly in the way of Salvation.  
3. With Resolution and Holy Courage continue in the pursuit of all those means to the end, and we shall surely be made to see God's Salvation: we shall taste the first fruits of it here, and come to the full fruition of it at last.  
It is true many times in the experience of real and sincere Christians, that though they may, (through Grace) sometimes will, yet they know not how to perform: If we be sound sincere in our endeavours, our Saviour Christ will put the best construction upon our ways; He is the best Judge of sincerity, for he tells us, at least, speaks for all his genuine and true Disciples, that the Spirit is willing, though the Flesh be weak. Who would not do all they can for so good a Master, that they may be accepted of him at the last. We should do well to wind up our hearts to the highest pitch of Resolution, which in this state of imperfection we are capable of. Let every one say for himself in his own particular; Whatever become of others, as Joshua said of old, I and my Family will serve the Lord. And then we may with comfort conclude in the Words of the Psalmist, That whatever troubles befall us in the way that yet at the end, we shall be made to see the Salvation of God.  
FINIS. Soli Deo Gloria.   

A FUNERAL MEDITATION From those Words of the Prophet Isaiah, Chap. 3.1, 2, 3 verses; Occasioned by the Interment of Major DANIEL DENISON, On September 22. 1682.  
THe Words of the Text are added as a reason of the Words foregoing, Cease ye from man whose breath is in his nostrils, For behold the Lord, the Lord of Hosts doth take away, etc.  
The time which they seem to refer unto was under the Reign of Ahaz King of Judah, when the state of that Kingdom was low and broken by foreign Invasions, as well as intestine troubles: for we read, 2 Chron. 28.6, 8. that in his days, Pekah the Son of Remaliah slew an 120000. in one day, all valiant men, besides near double that number which were carried Captive, both Sons and Daughters; neither do any other times appear so calumitous since the Death of Jeroboam, to which these words could so fitly be applied, when God was taking away from Jerusalem, and Judah, the whole staff of bread, and the whole stay of water, etc. when he would give children to be their Princes, and Babes should rule over them, i. e. when he would withdraw all means, one and another, whereby as with a staff, man's life is sustained, and a state supported; by the removing of the first, each man's life was in danger; by the latter, being the prime persons, for Martial, Civil or Ecclesiastical affairs, and not only the chief Ornaments, but the very Pillars and Props of the body politic, both of Church and State, when these are removed, the ruin of both must needs ensue, as of an house when the principal Studs are pulled away that bear it up, so it befell the Temple of the Philistines, when Samson pulled down the Pillars that did support it, as the Annotators speak upon the place. The mighty Man] such as are mighty for strength of Body or courage of mind, which in the phrase of the Scripture, are usually called Mighty men of valour; such were David's Worthies; and such were promised God would bless his people withal; that one should chase a thousand, and two of them should put ten thousand to flight. Men that were not afraid to speak with the Enemy in the Gate: but dare lift up their Spears, one of them against some hundreds of their Enemies, or such as were mighty, by way of power of command, and authority, as were Joab and Abishai, and Ittai, under each of whose command, a third part of David's Army was put, when they were marching out against Absolom.  
The man of War] Men that are skilful and expert in feats of Arms, and making War, that know how to go out, and to come in before a People; for this requires as well wisdom of the mind, as courage and resolution of the heart, and strength of the Body.  
The Judge, and the Prophet] Public Officers of the Commonwealth, and of the Church, the one to reform and punish vice by the execution of Justice, and inflicting of punishment upon Offenders; the other to press on to the study and practice of virtue; by instruction of men's minds in the knowledge of the truth.  
The Prudent and the Ancient] In the Hebrew, it is the Diviner; but not to be taken in an evil sense, to foretell future events, by a Diabolical art of Divination; but on the better; for men of much sagacity, and depth of Judgement, strength of Reason to bolt out the truth in things difficult and abstruse; to foresee effects in their causes, to deem of future consequences by present appearances; readily to make conjecture of following events, by the present estate of affairs, as if he had a spirit of Divination, and by a kind of secret instinct could foretell a Storm of evil while it is impending in the Clouds over head. The wise man's heart discerns of time and judgement; that which is said of the men of Issachar who had understanding in the times to know what ought to be done, for the avoiding of the evil feared, or to bring about the good desired; such were the wise men that stood before Solomon, who could tell Rehoboam what would become of his Kingdom, if he attended the sudden and rash advice of his young upstart Counsellors.  
And the Ancient] Such as by their years and age have had experience of all kind of affairs; and therefore are the more able to guide the helm of public concerns, especially in a stormy season. It is dangerous sailing on those seas in winter or stormy times.  
The Captain of fifty] Such breaches were made in their Military matters, that there was scarce left a man able to command fifty followers; no such were left as were able to undertake the conduct of Martial designs; some of whom were called to lesser, and some greater numbers, as well as them that were to lead the whole.  
The Honourable] In the Hebrew it is Eminent in countenance; not by Descent or Pedigree, or Nobility of Stock, which properly are not our own, as the Poet speaks, Nam genus & proavos, etc. one that by reason of his wisdom and gravity, carries Authority with him in his very countenance, though he pretend to no honour by his extraction; as our Saviour intimates, That a true Prophet deserves honour at home as well as abroad, though he should be the Son of a Carpenter, and not of a Prophet. Authority that is acquired by desert, or real worth, is much better than that which is obtained by dignity of place or birth: Lewd persons may reproach the stock they issue from and gain Families no honour thereby, as one answered, Tu dedecus generi tuo, etc.  
The Counsellor] Such as are able to advise in the most weighty matters of Church or state. Solomon the wisest of Men would not act without counsel himself, as he advised others to take that course, as a way of more safety; for we know he had those that stood before him for that end: And we read that Hezekiah took counsel with his Princes in his Wars with the Assyrian: and it is to be feared that good Josiah lost his life by acting without, or against the counsel of his few counsellors, as Rehoboam did his Kingdom. When things of great moment are managed without counsel all is like to fall to the ground, or miscarry at home or abroad.  
The Cunning Artificer, and eloquent Orator] The one is necessary for Ornament, as the other for Stabiliment and Safety. Moses and Solomon might have made a courtly Tabernacle and Temple, without the help of such cunning Artificers, as were Bezaleel, Aholiab and Hyram, but not so magnificent. God had sometimes promised to make his people Israel the head, and not the tail; which must be understood of curious Artifices, as well as of costly Contrivances, and other Badges of Dignity. In the Catalogue of the Captives of Judah, are reckoned up, the Smiths and other Artisans, as well as the rich Citizens; for as the King himself is served by the Field, so is the honour of a State maintained by the skill of their Artificers, in their several occupations: Therefore the removal of these is to be looked upon as a special judgement, as well as the loss of any other sort of men.  
As for the eloquent Orator; it is in the Hebrew, He that is skilled in Charms, i. e. one that hath that power and efficacy in his speech, either by the strength, of his Arguments or Eloquence of his utterance or Elegancy of his Language, subtlety of his Expressions, that he is able to overcome and carry them Captive that he speaks unto; as 'tis said of David, that he bowed the hearts of all the Men of Judah as one man; the iron sinews of men's wilful obstinacy, and rebellious humours, are as it were melted by an insinuation of sweet words. The soft tongue breaketh the bone; such Eloquent Orators by the silver Cords of their Rhetoric, do as it were chain the Hearers to their Lips: and his affable Words and Persuasions have the same efficacy upon the Hearers, as a spell or charm hath upon the Serpents who as the most malicious of all creatures will by't without Enchantment. Thus Abigail, as it were charmed David by her speech: And the wise Woman of Abel by her words of Wisdom charmed Joab and his Army first, and then the City, so as they laid aside their Hostility on either side, and harkened to reason, in not destroying a mother City in Israel. Deriosthenes by his Eloquence did as much among his Athenians, as Philip the Father of Alexander the great, could with his Arms and Weapons of War among the Macedonians. When such as are the forementioned, are born into, the World, the Inhabitants thereof would rejoice if they knew it, as they do, when they may sit under the shadow of their Authority and Government; And therefore when they are taken away by Sickness, or other accidents, they have great reason to mourn and be in heaviness, especially when there is but little hopes, that when these are removed, few others are raised up, like to succeed in their places with the same spirit and power: As where Cedars are fallen and none but Sycamores are left for future service. As to the first part of this Tragedy; we may say it is at this day fulfilling amongst us in New-England: As for the latter (which is one of the saddest changes that can befall a People) let them look to it, who are not yet imposed upon by Babes and Children, or at least need not so be, seeing they have power to choose such as are here described, if they know where to find them.  
Now our old Pillars are removing, let us take heed what new ones we put into the Building. An Emperor once said, Inveni Romans lateritiam, reliqui marmoream, which should be the ambition of every good Ruler to mend, not mar the State.  
From the premises this Conclusion may be taken up.  
DOCT. That it is a sad presage of evil times ensuing, when men of worth are removed out of any Church or State, and none to be found fit to supply their places.  
The Children of Israel, had been in a very sad plight when the Earth and the Inhabitants thereof were dissolved under saul's Government, if there had not been one found to be succentriated after him, who was able to bear up the Pillars of it.  
It is observable, that in all the Governments upon the Earth, since the sad fall of the first Monarch of the World, vanity hath been written upon all their habitations; upon the Royal Palaces of Princes as well as the meanest Cottages of Peasants, greater and lesser Societies have their Fates and Destinies attending them as well as particular Persons and Families. It is a long time before some of them attain unto their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after which they are continually upon the declining hand. The glorious Fabric in Nebuchadnezar's Image soon degenerates from an head of Gold, to feet and toes of Iron, and Clay; It was a long time before the Assyrian Provinces did culminate in that Head of Gold amongst the Chaldeans, who were but one Branch of the Royal Stem, which came by a lineal descent from Sem the Son of Noah; The Government of the Assyrians passed through various changes, before it arose to that Grandeur among the Babylonians, but after that time, in every Generation they became more base and vile, till they fell as low as the Earth itself at last.  
The Roman Monarchy (if it be no part of the former Image, as many learned Interpreters think it was not) that will afford another pregnant instance of the foresaid Maxim; for after it had once arrived at its highest pitch of Glory and Renown in the days of Augustus Cesar, it continually declined, till it quite expired in Augustulus, as Mr. Mede observes For in all the succeeding Emperors times, whatsoever Glory was gained by the Masculine Prowess, and Wisdom of their first Founders, or chief Leaders in any age, was basely lost and wasted by the effeminate excess of Luxury of their degenerate followers in the next. But there is no need to repair to Heathen Kingdoms, or States for the evidence of this Truth. For in the Family of Jacob, under the Rule and Reign of their former Judges, and succeeding Kings, each Generation brought in fresh Examples of Sin and Judgement; their glory and lustre, was never permanent and lasting above an Age.  
And as in Solomon's time they obtained their greatest glory, so in his time was laid the first Foundation of their following Ruin.  
And the mighty men of valour in David's time, were laid aside under Solomon (which gave an occasion to the Rebellion of the Edomites in the latter end of his Reign) so the Honourable Counsellors, and Eloquent Orators that attended his Court, were either over-looked, or neglected in the very beginning of his Successors Reign.  
And thus it fared with them ever since the first planting of the Seed of Israel in that good Land Flowing with Milk and Honey: Soon after the death of Joshua, and the Elders, that for a little while survived, arose up another Generation that knew not the Lord, nor his great works, and then presently we read of another sort of men, that came in place, neither honourable for wisdom or valour, unless now and then when God raised up some extraordinary person, enabling him by extraordinary assistance, to work their deliverance in a kind of miraculous manner: As it is expressed in the Triumphant Song of Deborah; there was scarce a Shield or Spear found amongst forty thousand men of Israel: And possibly Shamgar and Samson obtained those signal victories over their Enemies, with such unusual Weapon, as Oxe-goods, and Asses Jawbones, because by the slothfulness and Luxury of those degenerate times, other Weapons were laid aside as needless, and useless. Might it not easily have been presaged from such a Generation of men, as either did discountenance or discourage the cunning Artificers, or men of War, as in Elies, and the beginning of Saul's time, that they were disfurnished either of Smiths to make, or valiant men to use Armour, and Weapons of War, what ruin they were running into, as befell them in the latter end of Saul's time?  
The removal of such men of worth must needs be a sad omen; if either we consider the necessity and use of such men or the cause of their removal, such are neccessarily required both to the being and well-being of any People; For they are as eyes to the blind and ignorant as Moses speaks to Jethro, when they were to pa●● through the Wilderness of Arab: And as legs to the lame, and hands to th● weak. If a Nation be either destitute of men of might, or those that are justly styled so, cannot find their Hands, wha● will become of their Followers is not hard to say. The lame will take the prey, i● those that should sway in the Government are not able to strengthen their Mast, or keep their Tackling taught, as the Prophet speaks; and if their Pilots be unskilful, how will they save themselves from Ship-wreck? If their Prophets and Pastors, are become dumb Dogs, that can neither bark nor by't, the poor Sheep will be in danger of being devoured by the ravening Wolves: If God's Prophets, i. e. such by Name and Title, prophesy for hire, they will surely prophesy Lies. If the Preachers at Herod's Court will dawb with untempered Mortar, and the chief men countenance Adultery, and Idolatry; Incest and all other vices will be rife there: and John the Baptist must not dare to intermeddle without danger of losing his head. They must not prophesy in the King's Chapels, or in Bethel, that will lift up their voice like a Trumpet, to convince the people of their sin and their transgression.  
Such as these are the Pillars of the House, the Foundation of the Building, if these fail, what can the righteous do more?  
It was the poor and wise child that delivered the City, although his wisdom was neither remembered nor rewarded.  
It is time for the faithful to cry help Lord, when the godly ceaseth, and the faithful man faileth from among the children of men.  
What would have become of the Kingdom of Judah, if it had not been for Jehojadah, when Athaliah got the upper hand, They that desire or endeavour Reformation, shall then be accounted treacherous, and prosecuted accordingly.  
The cause of removal of such as these is the sin of those they belong unto. For the transgression of a People many are the Princes thereof. They are hurried out the World by untimely deaths, and others of less use are sent in their room. Righteousness exalteth a Nation, but sin is the reproach of any people.  
If the righteous are taken away from the Earth, it is because evil is coming upon them. If God gins to cut Israel short in the Reign of Jehu's Posterity, it is because of their Idolatry. If Josiah be cut off by an untimely death, it is because of the cry of the sins of Manasseh, that Justice can no longer forbear their punishment: In such cases of general Apostasy, or notorious public Iniquities, the few Righteous that are left shall only deliver their own souls, they shall not be able to keep off the Judgement from others. It was for the sins of Ahaz and his people, that the Kingdom of Judah was made bare and stripped of all their worthy men. And when Noah is housed in the Ark, let the old World look to it. When Lot is escaped to the Mount, let Sodom beware. When poor Christians are gotten into Pella let Jerusalem be warned. When Austin is called out of Hippo. When Pareus is taken out of Heydelberg, the barbarous Enemies shall soon come and take possession.  
USE I. Although Death be the common Calamity of all men, and one of the Ordinances of Heaven that are more certain and immutable than any of the Laws of the Medes and Persians, from which none are excepted; For 'tis said to be appointed for all men once to die; yet the providence of God is always to be observed in taking away men of use and worth in the places where they are.  
Some are taken away more immediately, as were Enoch and Elijah found, and as Moses and Aaron in a more than ordinary manner, yet in a way of mercy to the persons themselves, though in a way of Judgement to the places or people they belong unto. So is the name of Methuselah interpreted by many, that as soon as ever he should die, the dart of God's vengeance would fall upon the earth; as it is observed, that the Flood happened the same year wherein he died. There are Worthies of God at times upon the earth, of which the World is not worthy; they are for a while standing in the gap, to keep out evils from breaking in upon the places where they are; but as soon as ever they are removed, calamities immediately break in upon the places from whence they were taken. The people of Judah were ripe for Judgement in Manassehs time, and for his sins; but when after all the long-suffering and patience of God under Josiah's Reign for a considerable time, there seems little amendment in the body of the people, he is at the last hastened out of the World by a violent death, when God's Judgements can be no longer forborn. Others like David, having served their Generation fall asleep by the Will of God; but ordinarily it may be observed and known when men of parts and of great use in Church or Commonwealth are taken away in God's displeasure.  
1. When they are taken away by a violent death, as probably those were in Ahaz his time, which seems to be intended in the Text; if not for their own sins, yet for the sins of them whom they belong unto. 'tis said that bloody and deceitful men shall not live out half their days; as was verified in Joab, Abner, Amasa, Absalon and others.  
2. When they die in their youth, or Flower of their age; or in their full strength; before they come to be aged, and grey headed. As may be seen in Abija the Son of Jeroboam; and Abijam the son of Rehoboam, who though he was successful in his Wars, yet his heart was not right with God.  
3. When they are taken away in times of eminent danger; when they might have been of eminent use, if their lives had been spared; as is expressed in those doleful Lamentations of Jeremiah, the breath of their Nostrils, Lam. 4.20. The anointed of the Lord is taken in their pits, under whose shadow we said, we shall live among the Heathen. If Jehosaphat and Hezekiah's lives had been drawn out a little longer, how much evil in an ordinary way had been prevented, which broke in upon their people immediately after, under their wicked and degenerate issue. Thus when a people are degenerate, are grown sensual, secure, profane, and regardless of God's honour and their own duty; it is just with God to remove away those who by their piety, prudence and prayers, have been instruments to keep off Judgements and Calamities from breaking in upon the World. The Angels tell Lot, They can do nothing as to the executing the Judgement of God upon Sodom until he be come out of the City. The Deluge is kept off the World till all the Righteous of the former Generation are gathered to their Fathers in peace, and an Ark is prepared, wherein Noah (the sole righteous person left alive) and his Family are to be secured from the impending Calamity.  
4 When the Righteous are taken from the evil to come, Isa. 57.1. in a way of mercy to themselves, but of judgement to others. God had determined to punish Judah for the sins of Manasseh; but Josiah shall not live to see it, he shall be gathered to his Fathers in peace as Huldah the Prophetess tells him, i. e. before that general Calamity intended in former Prophecies, should come upon the Land, to break the Kingdom in pieces; although himself, as a just chastisement of God upon him, for his wilfulness, in not taking counsel of God by his Prophets, and neglecting the mind of God intimated by his Enemy, died a violent Death, to the amazing astonishment of those he left behind.  
5. When men, that have been of eminent use in their times and places, are Idolised and Adored by their followers. When the honour due to the supreme Agent is given to his Instruments; God will have men know that he stands in need neither of their wisdom, nor of their courage; and that he can carry on his designs, and fulfil the counsel of his own will without, as well as with means; by weak means, as well as by the more likely, and most probable or powerful means. He knows how to make his Jacob arise, when he is fallen the lowest of all: He can save Israel without the help of a Jonathan. The Battle is not always to the strong, no more than the Race to the swift. When Moses is dead he can raise up a Joshua, that shall subdue the Canaanites, and bring his Israel into the full possession of the land of Canaan. It hath been generally observed, that when men dote on their fellow creatures, and too much admire the gifts and rare endowments of men, that God either removes them out of the World, or else blasts their beauty, or confounds their wise policies, turning them into foolishness, as he did Achitophel's. How did the whole body of the people of Israel dote upon Absolom, who by his beauty, and courtesy, had stolen away their hearts, until they saw him first hanged up, as a monument of Divine vengeance upon him, for his horrid Murders, Parricide, Rebellion, Pride and Ambition, and then hurled under a rude heap of stones in the wild woods as unworthy of a better Sepulchre. If the Sons of Josiah begin to pride themselves in their extraction, or relation to the famous Josiah King of Judah, he will deal with them as with despised broken Idols, and order them to be buried with the burials of an Ass, without the Gates of their own, or any other Royal City.  
It was said that Gustavus Adolphus the famous King of Sweden did on this account presage his own fall, not long before his last and fatal Battle at Lutzen, telling his Chaplain, Dr. Fabritius, he believed, or thought God would ere long take him away, because the people did so over-value and deify him: For after his death, the Swedes not only kept the field at that Battle, but continued victorious, against the Imperialists, as if God would have the world know, that he needed not the help of any king or Captain on earth to carry on his designs.  
It is here also to be known, that God is said to take away not only those he he removeth into the other World in an extraordinary manner, as was mentioned before; or those who by his immediate stroke are smitten in a judicial way, as David's Child; The Corinthians for abusing the Lords Supper: but even those who die by ordinary sickness, or other usual casualties; for their death is ordered by the providence of God, without which, as our Saviour tells us, not an hair of our heads shall fall to the ground. By what means soever such changes come to pass, they are ordered by his counsel, who is wonderful in working, and who suffers nothing to come to pass but what himself hath fore-ordained, before any of us had a being in the World.  
USE II. Prudent men are of excellent use in the places where they are, else it would not be such a sore Judgement to have them taken away.  
They are as a stay, a staff for others to bear upon, which when it breaks they are ready to fall to the ground. If any desire to know, who are to be accounted wise men; they may learn by the character given to the heads, or chief Leaders of the Tribe of Issachar; they are men that have understanding in the times, that know what Israel ought to do. The Schoolmen say, Prudentia est ratio agibilium; ad quam requiritur quod homo sit bene dispositus circa fines, quod quidem est perectum appetitum; That a man knows what is upon every exigent needful to be done, and that he hath his heart prepared and fixed to set upon that practice of what right reason determines is best to be attended. So it is said Prudentia est oculus cujuscumque virtutis. The eye that directs the hand to act, and the foot to walk in the path of virtue, or in the way that is right Men of the greatest knowledge are not always men of the greatest Wisdom or Prudence: As the Ambassador of the Spartans' once told the Athenians, who were more eminent for their knowing of things, than the rest of the Grecians; Athenienses scire, quoe recta sunt, sed ea facere nolle; That they knew those things which were right, but they would not practise them. Now there are many ingredients necessary to the composition of a wise man, or one that in the Text is called a Prudent man.  
1. The first Ingredient, is Sagacity, or a spirit of discerning, and quickness of understanding, that makes a man to be fore-sighted to look into the penetralia of a case or difficulty; to see afar off; to discern events in their causes, and consequents in their antecedents, as Solomon saith, Prov. 22.3. The wise man forseeth an evil, and hideth himself; when he that is dull and weak sighted, passes on and is punished. The Lord commended the unjust Steward because he had done wisely, he is not commended for using of deceit and falsehood, but for his Wisdom, in foreseeing the danger of being put out of a Stewardship, and having not where to betake himself in a time of distress; so it is said, the wise man's eyes are in his head, as in the watch Tower to look round about, and discern what may be approaching afar off. The fear of the Lord is the beginning or principal part of this Wisdom; as 'tis said of Pharaohs Servants, upon the threatening of the Hail, He that feared the Lord made his Servants, and his Cattle flee into the House before hand. David's wisdom traces Joab in all the Woman of Tekoaes' wiles. There is in some persons an oracular kind of wisdom, that they can discern the most secret kind of things, and find out the abstrusest difficulties, whereby they can discover the true nature and state of the most hidden things.  
Solomon finds the way to pass a right Judgement in a very difficult case; by the secret affection of the natural Mother to her own child; whence the people observed the wisdom of God was in him to do judgement: this was by a natural sagacity, whereby he was able to judge of things by their causes and effects. In like manner did Solomon judge of Adonijahs hidden Rebellion, by hi● tampering about Abishag as an over act that discovered a secret intent in hi● heart to turn about the Kingdom to himself by his intimation, that the Kingdom of right did belong to him. So did he by a like depth of wisdom, pass such a prudent Sentence upon Shimei, which though good and favourable in itself, yet was so warily circumstanced that it became a Trap to take an old Sinner in, and bring upon him the punishment justly due, without breaking David's word.  
2. Another part of wisdom is to pitch upon the right manner, after the end is discovered; many a man fails in the compass or bringing about the great and main design of his own happiness and security for lack of this wisdom: He that forseeth the evils if he doth not betake himself to a right shelter, may be overtaken therewith, though he hath foreseen it: When Israel saw his wound he sent to King Jareb; so did Ahaz, but that did not heal or help them, but plunged them further into the depth of their misery. Suppose we have rightly judged of the end, be it an evil to be avoided, that may be like to ruin us; or a good to be desired to make us happy; if we take an indirect course, for the one or the other, we may get a curse instead of a blessing or run into a greater mischief than that which we intended to avoid: He that makes use of lawful means, as one says, to bring about an unlawful end, doth as it were put God into the Devil's service, as he that does evil, that good may come thereon, puts the Devil into God's service both which are abominable. True wisdom brings all circumstances into consideration, which are to be weighed (in the balance; and what means, with all circumstances considered is the most proper to accomplish the end propounded is only to be made use of. When the Iron is blunt, wisdom must be had to direct, whether more sharpness in the Instrument, or more strength in the Agent be best to be improved: wisdom must teach men when to answer a Fool according to his folly, and when not There is a time to speak, and a time to keep silence; wisdom must determine by circumstances, when the the time of the one, or the other is. Non minus est magna virtus scire desinere quam scire dicere; Nature teaches all men to do the one, it is wisdom that teaches some men the other. Hushai befooled all Absoloms Counsellors, and under God was the means of defeating Achitophel's perilous Counsel, by propounding the unseasonableness of the time; which was the very hinge on which hung the weight of the whole business which none of the rest discerned but Achitophel. Thus a wise man's heart discerns both time and judgement as well the time when, as the matter, what is to be done. If Rehoboam could have served the people but that one time, they would in reason have served him for ever.  
3. He is a wise man that is cautious to redeem the time, as well as to discern it. The Apostle tells us, they do not walk circumspectly, as wise but as fools that do not redeem the time. Time, which is one of the preciousest Talents in our hands can never be recalled when once it is past. Post est occasio calva. This is the precipice of Destruction where thousands are shipwreckt because they do not improve their season, but act as if they had time lying on their hands, which is the quickest commodity in the Market of Eternity, for it passes away swifter than a Weavers Shuttle, or the Eagle through the air.  
4. Diligence also denominates a man to be wise; without that no design or enterprise of moment can ever be carried on. Diligence is a qualification to which many promises are made; and experience declares it to be a principal part of wisdom: Therefore says Solomon, he that is diligent in his business, he shall stand before Princes, who use to carry on designs of the greatest moment: This preferred Jeroboam first to the charge of the house of Joseph, and afterwards to be over all the rest of the Tribes. As on the other hand, he that is slothful in business is brother to a great waster; Through the slothfulness of the hands the house will drop through, and so be ruined, as well as if it were pulled down by the hands of foolishness. The vineyard of the slothful is overrun with Thistles and Thorns (which with diligence might have abounded with pleasant fruits) so is the heart of the slothful Professor with lusts of the Flesh.  
5. The prudent man is no changeling: He that order his affairs with discretion, doth not dance up and down like a meteor in the Air, but his heart is fixed trusting in the Lord: Those men of old called Homines quadrati, that are always steady, resting on their Basis, and not turning and rolling from one side to an other; not like quicksilver, running every way, but fixed no where. The real Stars that are to lighten the world are always fixed in their own Orb, not like Comets driven about by every new motion from inferior bodies. Solomon advises the Children of wisdom to fear God and the King, and not to meddle with them that are given to change; that do studere novis rebus, that cannot keep their place; that turn up and down for advantage: They that are unstable as the water were never counted to excel in wisdom, or any other virtuous quality. There is nothing that more directly tends to confusion in Church or State, than for persons of principal place in either, to shift their station. They that do not study to be quiet, cannot do their own business, unless they abidee in the same place and calling wherein they were called.  
6. The prudent man showeth favour and dareth; It is part of the discretion whereby he ordereth his affairs, Psal. 112.6. His wisdom will not let him be slack handed, for thereby he will run behind hand with his great Creditor: As his diligence maketh him take the fittest time wherein to sow his seed early or late, so his wisdom teacheth him so much liberality, as not to sow sparingly lest he reap sparingly; for according to our work shall be our Reward. Wisdom doth suggest to him, that it is better to give than to receive; as the condition of him that dareth, is better than of him that borroweth to whom the other is a kind of Servant. Prudence did suggest it as an advantage to the unjust Steward to bestow his Goods where he might receive after benefit thereby, though his unrighteousness did not commend it as a Duty. The Argument that David uses to encourage himself and his People to give liberally toward the building of the Temple, was because they were Strangers and Sojourners before God, as all their Fathers were, and their days on the Earth were as a shadow, and there was no abiding, 1 Chron. 25.15. As if they had acknowledged, that by reason of the brevity of their lives, they could not perpetually enjoy those things that were in their possession, they did out of mere devotion and piety consecrate the same to him from whom they had received all their Wealth and Estate, who they knew out of his mere bounty would requite them with eternal life and glory; there is no abiding of our time upon the earth nor of our riches in our hands, which may take them to their wings, and Fly away as a bird toward Heaven; therefore wisdom teaches them to give while they may. So also on the same ground his Son Solomon advises to give to the poor, which will prove but lending to the Lord, who will liberally repay.  
7. Wisdom makes men deliberate, advised in their actions, sedate and composed in their spirits; with the well advised there is wisdom: They that do things over hastily, may have too much time to repent afterward. A man of understanding saith Solomon, is of an excellent spirit, the Hebrew is, of a Cool, i. e. Sedate, Composed temper, not too much over heated with the fire of Anger: Be not hasty saith he also, to go out of the presence of him who hath power to do what he pleaseth. David was too sudden in his determination about Mephibosheth case; thou and Zibah divide the Land, before he had taken so much time as to hear the allegations on either side: Audi alteram partem, i. e. hear the other side, was a maxim of wisdom in ancient time. So was that also, Secundoe cogitationes sunt meliores, or second thoughts are better; David had leisure enough afterward to repent of his sudden, rash command to Joab to number the people. The next or shortest way to the end is not always the best and safest. It is better sometimes to march about to gain the wind than to fall directly upon the Enemy, as David at Baalperazim.  
So 'twas said Charles sir-named the wise, King of France overcame our Edward the third by Policy and Deliberation, which his Father could not do by all his power.  
8. Wisdom teacheth men to govern their passions: our passions both of love and hatred are violent, and must be restrained, else they may endanger the whole man. Solomon calls them Fools, who suffer anger to rest in their bosom. He that lets the Sun go down upon his wrath, may be like to have the Devil for his Bed-fellow, saith one. Samson's violence in his love, makes him lose his life and his liberty in the issue, many do by their Souls as the Mariners did by their Ship wherein Paul sailed; for so losing Rudder bands of Reason they spread the Sail of all their power and endeavours, and to commit themselves to the winds and waves of their passions, which violently drive them upon the Rocks or Sands, where they suffer Ship-wreck of all that is Embarked. Abigail who had been the prudent Wife of a rich Fool, wisely reproves David for his passion, who at other times was counted wise as an Angel of God.  
9 Wisdom makes men humble and lowly of heart, in imitation of him in whom are hid all the Treasures of wisdom, as well politically as spiritually; for so our Saviour convinces the Pharisees of their folly, as well as pride in taking the uppermost seats at the first hand as they come into the Feast; whereas if they had wisely taken lower Seats at first, they might with honour have been advanced, whereas afterwards some of them were forced with shame to give place to their betters; Wise men cannot but see great reason to be humble, because a double promise is annexed thereunto; both by being advanced by God himself, and of being taught by him also. Therefore seeing God himself hath made humility the way to honour, he is not a wise man that shall refuse to walk therein. A poor and wise Child is preferred before an old and foolish King, that is too high to receive an Admonition. A wise man's head will never be broken by a reproof. Out of the Prison the wise Joseph and David cometh to Reign, when he that (may be) is born Heir to a Kingdom, becometh poor by his Pride, as did Absalon and Amaziah.  
10 Wisdom makes men confident and bold, as well as Righteousness; because they trust in the Lord, and build upon the sure Foundation of his Word, who is the Rock of Ages. Hence are they called wise Builders that build on this Foundation, as they are also called wise Virgins, that lay such foundation of their hopes, as will bear them up in times of greatest dismaying, for such shall not be afraid of evil tidings, because they are fixed in the truth, trusting in the Name of the Lord.  
If these be properties of a prudent Man, the greater must their loss needs be who have lost a Commander, Counsellor, Companion, Husband, Father, Friend or Benefactor so qualified; which losses God sometimes brings upon an unthankful World to punish them for ingratitude; and upon his people to teach them to live by Faith, and not to lean upon broken Reeds of humane wisdom and power. God doth not need the wisdom of a Solomon, or counsel of an Achitophel or policy of a Machiavelli to govern the World by; although he doth sometimes diffuse here and there more radiant beams of that excellent quality to make others imitate their Examples and Virtues.  
It still may be an enquiry, a virtuous or prudent Man or Woman, who shall find? their price is about Rubies, for wisdom is God's special gift, not an acquirement of our own endeavours, therefore we must ask it of God.  
USE, See what cause of lamentation is before us. We have been sadly bereft of Men of such Worth, as is expressed in the Text; many of excellent endowments in other respects, are yet great strangers to Prudence, which is a lamentation, and should be for a lamentation. There are but few men born into the World in any age, in whom all these desirable qualities are eminently met together, And none in these parts of the World (if that be not too great a word to say) in whom so many, or more of such honourable endowments were joined together in such a degree. The greater is our sorrow who are now met together to solemnize the Funeral of a person of so great worth, enriched with so many Excellencies which made him neither live undesired, nor die unlamented, nor go to his Grave unobserved. Former Ages of the World knew not how to bestow Eulogies high and large enough upon those, whose wisdom transcended the reach of ordinary Mortals, or whose Heroic and worthy Acts, either in time of War, or peace rendered them so useful and beneficial unto others. Hence David called upon the Daughters of Israel to weep over Saul and Jonathan, who clothed you in Scarlet: with the like lamentation doth the same David lament over Abner the Captain of the Host; Is there not a Prince and a great man fallen this day in Israel, so in a sense may it be said here, A great man is fallen in our little Israel. And David himself while he lived, was honoured as the Angel of God for his wisdom; although his exiquys were attended with a less degree of mourning; because of the illustrious Wisdom of his Successor that began so early to appear to the dazzling the eyes of all beholders, before his Father's Sun was quite set.  
The Globe of the natural World made up of Heaven and Earth, is a fit resemblance of the state of the Moral, or Rational World, and the transaction of Affairs therein, where some men are as far exalted above others, as the Heaven is above the Earth; for what makes the visible Heavens so conspicuous, and glorious above the opake dark body of the Earth beneath, but the bright glittering Stars with which it is bespangled, some of which are continually setting beneath as others are ascending above the Horizon; yet may it safely be said, that if all the Stars of the first magnitude were withdrawn, Heaven itself would be a less glorious Orb, compared with what now it is; even so would the sphere of this lower World be far less desirable, if it were not enlightened with some radiant Lamps much brighter than others; so far do some Stars excel others in Glory.  
The Saints compared with the rest of the World; are as the Salt of the Earth, the Lights of the Firmament, the Pillars and Shields of the Earth.  
They are the Salt of the Earth, that keep others sweet, and preserve the World from Putrefaction. Some men's Souls, as one saith well, serve only for Salt to keep their bodies from stinking, and corrupting, which they presently do, as well as their names, as soon as their Souls are expired; but the righteous and the wise are a sweet Savour both living and dead, and their memory shall be blessed: Their very lips are as a tree of life, and as well-springs of living water, that reveive the Spirits of those they converse with. They are the choice and excellent ones upon the Earth, and keep up the honour of others where they live.  
They are the lights of the World, that enlighten others by the light of their wisdom, and refresh them by the lustre of their holiness. Every particular Christian may have light enough for himself in his own Family; As a Torch or Candle end, that may suffice to guide himself in his own station and family, but these are as Stars in the firmament of Heaven, that give light to the whole Orb of Church or State where they are placed.  
They are as the Pillars that bear up the Fabric, and support the whole Building: every particular person may be of use to fill up the sides of the building, or as Artifice to adorn the outward surface thereof; but they are of far more choice and excellent use that serve as Pillars, to bear up the weight of the whole work, without which all would presently fall to the ground; As happened in Ely's and Saul's time, when the Earth and the Inhabitants thereof were dissolved for want of some to bear up the Pillars of it. And so likewise are they as Shields of the Earth, as the Chariots and Horsemen thereof to defend it: the common People without Leaders, are but as sheep without a Shepherd, ready to be devoured by every Enemy that appears. As may be seen by the Kingdom of Judah, which flourished and prospered well all the days of Jehoiadah but presently after his decease, a small company of the Assyrians destroy an huge Host of them, when like an headless Multitude they come to engage with a small Army of their Adversaries: Such Princes as was Joash destitute both of wisdom and courage, like the Bramble, as soon as the Oak, under which it grew up, was removed, was blasted by every Storm that surrounds him. This made Solomon conclude that wisdom is better than Riches, or them weapons of War, when a poor man by his wisdom can save and deliver the City from out of the hand of a Mighty King that encamped against it. Thus Wise men are not only the stay and staff, the safety and security of a People, but they are the Honour and Ornament of their Country, like the Jewel of the King, which though of Gold, yet receives all its lustre and beauty therefrom.  
Concerning the Gentleman, whose Funeral Obsequies were lately celebrated amongst us, not to say more than is convenient to prevent emulation in them that are surviving. His Parts and Abilities were well known amongst those with whom he lived, and might justly place him among the first three, having indeed many natural Advantages above others for the more easy attaining of skill in every science.  
It may without flattery be said of him as the great Orator D. H. said of Hugo de groot of Holland.  Natura qua prius Nevorea c●tis illi matêr fuit. 
Nature which is Nutrix obstetrisque omnibus, yet acquaints many of her Offspring with hard labour and study, and great pains, to search and beat out things, and some are forced to break their teeth, before they can break the shell, and come at the Kernel, while she is more propitious to others, as her Favourites, that by the strength of their reason, and quickness of their parts can see through every thing at the first dash, as the genuine Children of their first Father, who could at the first view discern the intrinsical being of things, and creatures; and accordingly impose suitable Names upon each, while others must own that with great sums, i. e. much labour and skill they have purchased that skill, as the Captain of the Castle in Jerusalem speaks: His Military skill some years before his death advanced him to the Conduct and Command of the whole, which he was able to have managed with great exactness, yet was he not inferior in other Sciences: And as a good Soldier of Christ Jesus, he had attained to no small confidence in his last conflicts with the King of Terrors, being not afraid to look Death in the face in cold blood, but with great composedness of mind received the last Summons: For though he was followed with tormenting pain of the Stone or Strangury that pursued him to the last he neither expressed impatience under those grinding pains, nor want of confidence, or comfort from his first seizure; yea such was his earnest desire to be discharged from his Warfare, that he could not be persuaded to say Amen to the earnest desires of his best and nearest friends for recovery from his present sickness, or for continuance of life any longer: As was said of Frederick the Palsgrave of the Rhine, who told his Friends, that came about his sickbed, He had lived long enough for them on earth, it was now time for him to live to himself in Heaven. So having fought the good fight, run his Race, and finished his course; he quietly resigned up his spirit to God that gave it. Blessed are they that die in the Lord, for they rest from their Labour, and their works follow them. His last thoughts and endeavours were for the good of the public, as may be seen by the Irenicon now lately found amongst his Papers, which it is thought would be too much ingratitude to withhold from the view of all any longer.  
If after his death he should meet with that which is common to other men of wisdom and worth in the world, to be traduced, and hardly censured, it would be no wonder. Sore eyes cannot bear the light: Men of corrupt minds and manners are most forward to oppose the truth and its assertors; to say he was without infirmities, was to say he was not a Man, for there is no just man that sinneth not; yet as they say of natural Physicians, their Errors are buried in the Church yard, though their Cures are written with the beams of the Sun: if he as a Physician of the state in course had any skill above others, let none envy him the honour thereof: if he ever committed any Errors, let them be buried with him in his Grave, as in a Sepulchre of oblivion. The memory of the just shall be blessed, who only of all others are ascended out of the reach of Fate and Corruption.  
Vlt. Let all hence learn, seeing all sorts of persons are like to be taken away out of this world, sooner or later, to be ready and prepared for such a change: when that time is once come, at which we must all go to that place whence we shall not return, it will be to no purpose, to linger or delay, as Lot, who was loath to go out of Sodom, or to say with Hezekiah, we are not ready; Death the King of Terrors who holds his assignment more certain than any other Monarches, will have no denial when he comes with his Writ of Habeas Corpus: happy will all they be who then have their Quietus est granted them, and Sealed in the Court of Conscience. Time or rather Providence that order it, is truly said to be the Mother of all things, in whose fruitful Womb they are all conceived, both persons, events, and actions, that now are upon the stage, or ever were, or shall hereafter be; And what ever is conceived there, will surely be brought forth in its appointed season; And therefore as the birth of all sorts of persons that are at any time brought forth into the World, had their original conception there; in thy Book (saith David) were all my members written, which in continuance were fashioned, when as yet there was none of them, so also is their death and dissolution written there, which shall fall out exactly in the season fore-appointed of the Father, who hath all in his own hand: And when one Generation is gone off, another Generation is coming, yet the same stage; and when they have acted their part, they must all in like manner withdraw, and give place to them who are to succeed: The Righteous, and the Wise, and their Works, are all in the hand of God, as Solomon tells us, Eccles 10.1. that is, as our Interpreters give the sense of it: The persons of the best, and most prudent men, are not in their own power, or at their own disposal; but are guided by a Divine Providence, and by a secret, invisible, and unpreventable direction from above, by him who worketh all things according to the counsel of his own will, ruling them by his powerful, though sometimes secret, and invisible Government: Our works are transient things, and as they come from us, seem to vanish away, and to be no more; they are quickly out of our hands; but they are always in God's hands, and written in his book; he reserveth them unto the time of Retribution, and keepeth an exact Record, and Register of them, so that no one of them shall be unrewarded; Men cannot do to us, or dispose of us as they will, neither can we dispose of ourselves as we please; but he who is wisest, and knows what is best for us, and what uses we are fittest for, doth, as it pleaseth him, order both our persons, our times, our places, our callings, our work and our wages, as may be most for the glory of his Name, whose we are, and whom it is our happiness to serve in whatsoever station he shall be pleased to place us in: all our care and solicitude should be to be faithful and diligent therein, that when our Lord shall come, we may be found so doing.  
Hezekiah in his solemn Song of Thanksgiving after his recovery, compareth man's life to a Web in the Weavers Loom, I have cut off as a Weaver my life, Isa. 38.12. The Weaver is forced oft times to cut off his Web, before it is finished, for want of matter to wove it up to the end of the Warp, or by some other occasion. Frail men too oft cast their designs in a larger and more spacious mould than was ever yet granted to any Mortals; and purpose this day what they will do many years, hence whereas they should consider the time is short, and therefore should so set about inferior things, as not to be hindered in the managing things of the highest nature, such as are the concerns of the other World: while they are in the Loom of life, their care should be to make good stuffs, for every man's work shall be tried, and nothing but what is perfect will pass for currant in our last account, and be accepted of God. To build Hay or Stubble upon the true foundation, will be to our loss. Let our works be such as are wrought in God, and then we need never be afraid to give up our account. Such they are only, that will follow us into the other world, and for the sake of such only will they be declared blessed that die in the Lord. These are the only ground of that hope which makes Christians not to be ashamed. I have not so lived (said one of the Ancients) that I am ashamed to die; Another amongst our Modern Divines, with a little alteration, repeated the words, I have not so learned Christ as to be afraid to die. The two great works of a Christian, are Faith and Repentance; By the one we receive life from God, and a principle of new obedience; by the other, we return all unto God again, by love, and an holy life. Those that are clear in either of these (for they are both inseparable twins and companions in the state of the new life) need never be afraid to appear before their Judge: You that are Soldiers, know the last Enemy you have to conflict with is death which you can never overcome but by Faith in him who overcame both death, and him that hath the power of Death that is the Devil. And that Faith which is sincere, will always work by love, and manifest itself by the fruits of Repentance and exercise of a good Conscience.  
This was the ground of Paul's rejoicing: the testimony of a good Conscience, which made him so careful to maintain a Conscience void of offence both toward God and man; the thought of this will be the best preservative against the corruption and temptation of this evil World. Turpe quid ausurus te sine teste time. This will be the murus aheneus, which none of our infernal Enemies will ever be able to scale. This is the only Armour of proof, which none of the Adversaries Darts will ever be able to enter. He that hath not the Breastplate of Righteousness, as well as the shield of Faith, will never be able to stand in the last conflict. There is nothing more scandalous to the Christian Name, than the timorousness of its Professors, when they come to die.  
Is it not a shame and dishonour to him whose followers they pretend to be, or really are, that mere Heathens should outdo them in that point.  
Some of them could say, Dulce & decorum est pro patria mori. The Soldier takes his life in his hand; and the Mariner places it in the Planks of his Ship or other brittle Vessel, without fear of death or danger, upon no other encouragement, than of fading Honour, or uncertain wealth: why should they that fight under the Banner of Christ Jesus, or are embarked in his Cause, be more afraid to die? who may be assured to come off with honour and safety at the last, and arrive at the Haven of rest and eternal happiness in the close of their lives.  
The Heathen Philosophers and Soldiers also, were generally in the dark about the Resurrection, which hath always been one of the Articles of the Christian Creed: For so saith Seneca in one of his Epistles Cogite mimus nos cito eo perventuros quo alios per venisse moeremus & fortasse sui modo sapientum verafamasit) recipit quem putas periisse, premissus est. Endeavouring to comfort his Friend upon the death of a near Relation; If only (says he) the report of our wise men prove true, that there is a place to receive us after death; he, whom you lament, as if he had been lost, is not quite gone, but only gone before, to take possession of Eternity, till his surviving Friends shall follow after.  
Yea, the followers of that cursed Imposter Mahomet, are ready to upbraid poor fearful Christians; who have a saying. That if the Christians had the same Opinion in their hearts, which their Books are full of, they would not be so afraid of Death which is the only way thither. We cannot be clothed upon with life and immortality from above, till we be unclothed of this mortal flesh we carry about with us:  
The House of this Earthly Tabernacle must be dissolved, and taken down, before we can be possessed of that House not made with hands, which is eternal in the Heavens.  
Death is but a Sleep unto the Righteous, which puts us upon a little intermission of our labours, till the time of refreshing, and the day of general Redemption shines forth.  
The wise Heathen of old have usually made Sleep the image of Death, but with them, the similitude holds not so exact a proportion as with us Christians, because of their Ignorance, or at least their uncertain hope of a Resurrection, and Blessedness of a future life.  
By motion and action we may understand life; there is a defect of these, while the Senses and bodily Organs are tied up by the bonds of sleep, and lie as it were buried for that while; but when the morning Sun hath driven, away the dark shadow of the night. That vigour, which was not lost but intermitted, as one saith, return again: in the mean time the soul which hath a power not depending on the body, performs the Offices of both times, so when the term of this mortal life is come, the body lies torpid and unactive for a time, rendering its parts to the original dust; But wait till the great day shine forth, than it will appear the body only rested for a time which seemed lost. And says the same Author, It seems a sufficient benefit of an earthly death, to be put out of danger of sinning any more.  
Another says, It is for want of integrity in Religion, and right understanding that men by so much labour and anxiety of spirit, endeavour to adjourn what nature hath allotted for every one in general, without exception of any thing upon the Earth, which is endued with life. Such considerations as these the dim light of nature may suggest to arm us against the fear of that our last enemy: yet Philip de Comines reports of Lewis the 11th. a great and politic King of France, how he commanded his Servants, That if he were in danger of death, they should only move him to confess himself, and dispose of his Conscience, and not sound in his ears the dreadful word Death, which notwithstanding he was forced often to hear, and patiently to bear in his last sickness, by the Tyranny of his Physician of whom he stood in awe: But real Christians, who with the Apostle, can say, for them to live is Christ, will say, for them to die is gain. Illius est nolle mori, qui non vult ire ad Christum. It was an excellent saying of Bucholzerus, one of the Germane Divines, in his last sickness, In cognition Christi vivere pulchrum, mori pulcherrimum; and that to live holily was the only way to die happily.  
To conclude, seeing nothing is more certain than that God will sooner or later take us all away from hence, let us labour to be always ready against the time when our Lord shall return from the Wedding. Incertum quo loco expectat te mors, ergo omni loco expecta tu mortem; seeing it is uncertain in what place Death waits for thee, do thou in every place wait for death. Once an Heathen said in contempt of Death, in comparison of an indignity offered him, Mors nobis pro remedio data est, vita prosupplicio; much more may Christians say so.  
'twas said of Julius Caesar, the first and famous Emperor of the Romans, that he would never let any of his Soldiers know when they were to dislodge, or march away, because he would always have them ready. The like Command have all Christians received from the Captain of their Salvation, always to have their loins girt, and their staves in their hands, to watch and pray that they enter not into temptation, because they know not at what time they will come, who have power to require our Souls of her. In vita vigilent justi, ideo in morte dicantur dormire, said Austin, i. e. The just do always watch during the time of this life, Therefore in death, they are said only to sleep. Watching is the posture of the Christian Soldier. What can be more dreadful than to be found unprepared, or unprovided at the last Summons? And as another speaks, Quid facies anima miserabilis? quo te vertas? comparere erit intolerabile, latere impossibile. That soul must needs be in a miserable plunge, that shall find it as impossible to lie hid, as intolerable to appear. The only way to die happily is to live holily. They that have been careful of the one, need not be afraid of the other: Difficile est hominem exuere, said one: For when we cease to be men, we shall begin to be as Angels. Therefore as Lot welcomed those heavenly Satellites, that were sent to take him out of Sodom, before it was destroyed, so should we entertain those Messengers, whose business only is to take us out of a miserable and sinful World, and translate us into the place of Glory. Speranti grandia mediocria sunt ingrata: All things tend to their centre. The stones tossed from the Earth, borrow wings to their weighty nature to descend beneath, where they have their look. Rivers are touched with amorous curiosity to revisit their Mother the Sea. The pyramidal flames of fire witness they burn, but with desire only of joining themselves with their first beginning. Heaven is our centre, why should we not be ravished to be there, to join as Atoms to their unity; as rays to the body of the light? To show us the way from aloft, those Torches of the night gallantly shows us their twinkling baits: They shine not to us but to show us the way of their azure vaults as being the only place of our repose, Manchester all Mondo.  
It is matter of complaint with the Prophet Isaiah, That the Righteous perish and no man lays it to heart, and that merciful men are taken away, none considering that the righteous are taken from the evil to come; peradventure in those times men need for piety, and virtue were taken out of the World, as a presage of approaching evils, from which God would exempt those his faithful Servants: yet is it added for their comfort, that they shall enter into peace, resting in their beds; for as their Death is called a Sleep, so are their Graves likened unto Beds, in which perfumed with the Odours of their Saviour merit, they rest in quiet till the great day of refreshing come.  
FINIS.   

Irenicon, OR A SALVE For NEW-ENGLAND'S Sore.  
By Major DANIEL DENISON.  
Printed in the Year. 1684.   

To the Reader,  
THe Excellency of the work of making, or maintaining peace may be gathered from the great reward promised by our Saviour to all such, that they shall be called the Children of God: And although it be a Duty principally incumbent on the Counsellors and Embassaders of peace, yet such is the necessity thereof oft times, even in the best times of the Church that may encourage any one, and discourage none that may have an opportunity of dealing therein. It is recorded of old, that not only Bezaleel and Aholiab attended to the work of the Tabernacle, who were immediately inspired, and called of God to that service, but that all who were wise in heart willingly offered themselves thereunto: on which considerations, it need be the less wondered at, that the Worthy Gentleman, who Penned the following Essay, applied himself to such a Service, for promoting the peace of this our Jerusalem, Although his proper Work and Employment lay in another Sphere. Holy David himself that was a Man of War, and expert in that Service, famous for his skill, and success therein, makes this Declaration for himself; That he was for Peace, though others when he spoke, were for War. And indeed they were commanded of God to offer terms of Peace to the worst of their Enemies (all save the Canaanites that were under the Anathema) before they enterprised a War upon them. Great have been the mischiefs and miseries of Dissension and Strife in the later, as well as former Ages of the Church, which oft times have ended in a kind of War: As in Germany the controversy between the Lutherans and others, about the Lords Supper, was called Bellum Sacramentale: Every one having a share in the common Bottom, whereon we are all Embarked; it is great pity any endeavours should be omitted to prevent a Shipwreck. They who being advanced above others by the eminency of their Wisdom and Experience, as well as by the Dignity of their Places, have a peculiar advantage above the rest to foresee Dangers approaching, and cannot do a better service to their Neighbours, than to give them timely notice of the evils impending, and of the surest ways to prevent them. He must need be very dull of understanding, who doth not observe how in our Constitution, Difference in Church matters are like to have no small influence upon our Civil Affairs; especially when it is ready to come to siding and making of Parties. Paul tells the Corinthians, while one says he is of Paul, another he is of Apollo's, they are carnal, and walk as men. It is a too apparent symptom of a spirit of Dissension prevailing, when men are denominated, or known by others to be of this or that Party, although they should not so speak of themselves.  
As for the manner of handling this Subject, by the Author, If the Writings of very learned and judicious men treating thereof, be consulted withal, it will appear that he hath as discreetly laid open the malady growing upon us, and laid down as exact, and compendious a method for a suitable Medicine, as any other that hath meddled therewith. It was the Observation of Solomon the wisest of men, and seconded by the experience of all future times, that only by Pride cometh Contention, as it is written by a very learned Pen: And that emulation about wisdom, wealth and holiness have put the whole Earth into combustion. This is the root of bitterness to all other evils of self-love, malice and envy, of all which Covetousness is an inseparable companion: and is either chief in the first enterprise, or overrules in carrying on all ways of commotion. A Disease when first discovered, may easily be cured, as Physicians tell us. If that be our case at this time, the Receipts propounded in the ensuing Discourse seem very proper; and if seriously applied, may with God's blessing be a great help to bring a sober people into a meet posture, for obtaining the desired blessing of Peace; which the God of all Grace, grant unto this poor People, which have with great cost, labour and hazard travailed so far to enjoy: It is the Apostolical Blessing, to them that are of one mind, and live in peace, That the God of Love and Peace shall be with them.   

Irenicon.  
FOr the Divisions of Reuben were great thoughts of heart; The manifest Distempers in our Israel cannot but affect the hearts of all her Children, and call for present help: shall Desolation and Destruction the unavoidable consequents of such Divisions come upon her, and shall none of her Sons that she hath brought forth take her by the hand to guide her into the ways of her peace? is the Disease incurable? is there no Balm in Gilead, is there no Physician there? I am no Practitioner in that Art, but that ardent affection which opened the mouth of the Dumb Child to the saving of the life of his Parents, hath drawn from me these rude and simple Proposals which if propounded according to Art might be sanative and healing: I would not be an Empiric though short of a Physician. I had rather be accused to want skill than good will to help in a Case so dangerous; want of leisure and ability may secure you, I shall not be tedious: what I have to offer to consideration you will find under these Heads;  

1. What our present Maladies are, intended in this Discourse.  
2. What might be the Occasion thereof.  
3. The Danger.  
4. The  Causes.  
5. The Cure.   
1. The Distemper (if my Rules fail me not) is originally a Cathexie or ill habit of the Body, the Spring and Fountain of many dangerous Diseases and lethal symptoms which if arising from the constitution, the cure is hopeless, if from external Accidents (though dangerous yet) not remediless.  
Among the manifold symptoms of this Disease, I apprehend none more threatening our Dissolution than the sad and unreasonable Divisions about matters of Religion, in which I include not the Quakers nor professed Anabaptists, but shall confine my Discourse to those that call themselves Independents or Congregational men, and those that are called by them Presbyterians, supposing that an union or reconciliation between these parties, would restore the Body to an Athletic plight, and enable it without the help of Physic, to master or expel the other peccant Humours, sed hic locus lubricus & difficilis, I hope it is no Noli me tangere, though it will not bear rough handling, yet there must be some search at least with a Lady's hand, if we desire a Cure.  
The Differences between the parties abovesaid at least as they are scattered in the breasts of individual men (for it will be hard to find a company agreeing in the same) are in general about the external Order and Regiment in the Church, and Administrations therein, agreeing not only in all Doctrinal Points, but in the same manner of Administrations in all the Essentials of Order; The particular differences may be referred to two Heads, (1.) The References or Relations our particular Church hath to other Churches, as to Councils, and Communion with each other, and the Members of each other. (2.) Relating to the exercise of Rule within the Church itself.  
Those that are now called Presbyterians (by others formerly called Independents) do in the Points aforesaid own and acknowledge what is delivered in Print by the Pious and Learned Mr. Cotton (in his Book of the Keys as I take it) in his distinction of power of Authority and power of interest (and exemplify by the instance of a Judge and Jury) and making association of Churches an Ordinance of God, and in reference to Synods what that Reverend man hath delivered in his Apologetical Preface to Learned Mr. Norton's Book, in answer to Apollonius, and what the said Mr. Norton hath in these very minutes and particularities returned in answer to the said Apollonius, as the mind and judgement not only of the New-English Churches, but of the whole Congregational way, in the particulars aforesaid, they have not only the two Champions abovenamed, but a whole cloud of Witnesses, as appears by the Platform of Discipline, laid down by the Synod at Gambridge, in the year 1647. and approved by the General Court, and in the answer to the two Questions, about the Subject of Baptism, and Communion of Churches, by a Synod also at Gambridge; as also in the answer to Mr. Dury subscribed by all the Elders at least of this Jurisdiction.  
They which call themselves Independents, and differing from the other in the points aforesaid, seem not to be of one mind; some denying they are bound to the directive judgement of a Council, some larger, some straighter, as to the extent of other Churches; some affirming the Power and Rule of the Church is in the Brethren without the Elders, and that the Elders, except in Preaching and Administrations of the Sacraments, calling of and Moderating in Church Meetings, have no more authority, than any particular Brother, though this will not down with every palate, yet on these dissenting from those they call Presbyterians, and at some times bynamed from their Leaders, and Apostates from their first Principles, and are by them repaid with the surname of Brown, Morellius, and both pretending to the Congregational way, but not agreeing what that way is, Hinc ille Lachrimae, This is our sickness.  

2. The Occasion.  
2. A wise man excusing himself why he could not follow the ancient Fathers (as they are called) in all they delivered, saith, he did believe, that which they jointly and calmly delivered, as the received Doctrine; but he could not receive every loser or ungirt expression, nor all they delivered, in heat of opposition and dispute, in defence of the Truth against Errors, a very venial offence, though not without danger; the valiant Captain by overcharging endangers himself and may bring a mischief to the whole Army; our Leaders without diminution to their great worth were but men, and many of them unacquainted with the practice of this way, sufficiently experienced in their sufferings and pressures under the Episcopal way, they might by some less distinct expressions, occasion some of their hearers to mistake their meaning; not only those that before their coming hither had imbibed the Principles of separation: but even others of honest Principles, who could not but willingly embrace power and authority (that they never before dreamt of, Quis nisi mentis inops oblatam respucit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be put into their hands immediately from Christ: and was necessary and safe for the preservation of his Kingly Government: modest men refuse not the honour due unto them, and are not willing to have that just power which is their right, wrung out of their hands; But have not these men mistaken their Teachers? have they led you into these persuasions from whence some of themselves are fallen? we must do to others as we would be done by, we would not be charged with words spoken more laxly, and as it were by the by: Neither would we take it kindly if upon consideration we seriously and solemnly declare our minds to the World under our hands, we should not be believed, or at best be charged with contradiction; possibly it may be said they practised not according as they now profess; they were not bound: affirmative Precepts do not bind ad semper, their candour, forbearance to others, fear of disturbing the Peace, hope of gaining different minds, prevailed with them to a condescension in practice, whereas had they attended their own Principles they had saved us this trouble, forgive them this wrong.   

3. The Danger.  
3. Where there is contention there is every evil work: Division in the politic, is as a wound in the natural body, Solutio continui, which unless healed as the Artists speak by the first intention, will come to suppuration, and that in the nobler and Vital parts produces inflammation, and other deadly accidents: it is not our fingers that are cut, or feet surbated; they are not Heretics we complain of, it is thou my familiar friend, it is the vital part of New-England that are and will be engaged in this conflict; a man without Spectacles may see the lamentable influence this sickness hath in all our common concernment in Church and State, in Town and Field;  
The Distemper that is dangerous to an Athletic, is mortal to a decayed body; are not grey hairs upon us? are we not passed our Meridian? is not our Sun past the Tropic? and are not all motions the swifter the nearer they are to their period? the Physicians tell us that old age is a sickness, and are not we senio confecti? are not decays upon us? have we not lost our best blood and spirits? where are our Winthrop, Dudley, Cotton, Hooker's, cum multis aliis, the Shamgars that singly could have made head against a whole Host; and good Wilson, whose Faith and charity would have been a Sovereign Alexipharmacon in our contagious distempers.  
Our Divisions in these matters, verify the predictions of the Bishops and Presbyterians, that we would not agree, must moulder away, not having, or not acknowledging any way to determine our differences; will justify them in their steadiness to their way of order, though with some defects in it, because no other can be agreed on: all this to the scandal of our Profession, and the dishonour of God.  
Lastly, As for the present it renders the place undesirable to any godly heart, so it exposes us to the utmost hazard of the loss of what we desire to enjoy, many expecting but a breach wherein they might with more facility enter upon us; and than Tros Tyriusve mihi nullo discrimine habetur. Such Congregational men, and such Presbyterians will be esteemed alike. I conclude with the indubitable Testimony of the truth itself, A Kingdom divided against itself cannot stand, En quo discordia cives perduxit miseros?   

4. The Causes.  
4. Omitting the just and righteous hand of God, who for the punishment of our wantonness, and abuse of Liberties, and other Evils, hath sent a fire from Abimelech to devour the men of Shechem, and a fire from the house of Shechem to devour Abimelech: I shall mention two  efficient causes of our Malady, the one without us, the other within us.  
1. We need not make search for a Jesuit, the Authors and Fomenters of Discord in the Christian World, their Father and Master, the arch Enemy of Christ and his Church needs no such subordinate Instruments, to work his own ends in our ruin, being warned, we should not be ignorant of his devices; what the red Dragon cannot effect by force and violence, the subtle Serpent will attempt by deceit. Woeful experience convinces us, what he effected by the one upon our first Parents, and what he attempted most impudently upon the Son of God, our blessed Saviour, both ways, by Herod and immediately by himself is well known with the same rage and malice, hath he in all Ages prosecuted the members, as he did the head, he goes up and down seeking whom he may devour, the Scripture saith it, and experience of all ages do witness, the Man Child was no sooner born, but the red Dragon stood ready to devour, but failing in that attempt, and finding the blood of the Saints was the Seed of the Church, he soon betakes him to other Weapons, by sowing Errors, Heresies, Divisions and Discord, by which means driving the Woman into the Wilderness, he became Dominus fac totum; and who is like to the Beast? and all the World wandered after him: since the Reformation, what Caesar could not effect by force, viz. divide the Protestants, he wrought by his cunning, under the Names of Lutherans and Calvinists, the latter how he hath subdivided, animus meminisse horret, is too well known; that one of these parties should again multiply the division, cannot be sufficiently bewailed; nor effected in New-England (after so much experience the persons now litigating have had of the piety and faith of each other, the Cananite and Perezite being in the Land) without the impulse of Satan, who having had his Throne here for many ages past, will not easily be dispossessed, but will vent the utmost of his rage, policy and devices to recover his hold, and avenge himself of those that go about to disturb him, and erect a Kingdom opposite to his; It cannot be forgotten how subtly and forcibly he assaulted us, by the Antinomians, commonly called New-Opinions, and that when we were in our full strength and vigour, how hardly we made good our ground, though led on by skilful and learned Leaders; yet could not come off without loss, the Trophies of which victory, he hath erected within our view, which yet remain (Proh Dolour) to the shame and scandal of our Profession; after that he hath most incessantly alarmd us of the first by the Gortonians, Muggletonians, and other Elves and Hobgoblins; but since more slily by the Anabaptists, and more violently by the Quakers; and lastly, but not less dangerously (because within our very Bowels) by our dear Friends, Brother sharpening his Sword (bitter words) against Brother, now Presbyterians, Semi-Presbyterians, Apostates on the one side, Independents, Separatists, Morellians, Semi-nab Aaptists, and less offensively Anastates on the other side; brave sport for Satan, whose design is to ruin us thereby, who loves to warm himself by the sparks of our fire; as one saith, shall we conspire with Hell, and be Legionaries to the Prince of Darkness? Be not ignorant of his Devices.  
2. The Cause within us is in general our corrupt natures; we must acknowledge, our Father was an Amorite, and our Mother an Hittite, and we are renewed but in part, the remainder of the old Man unmortified will manifest itself, but the next and proper immediate Causes of our Distempers, are. 1. Pride and Self-conceitedness, they are rarely separated, every proud man thinks well of himself, and commonly better than he deserves; every wise man hath a modest Opinion of his own worth, yea can prefer another before himself, by Pride comes contention, and an exalted Opinion of a man's own excellencies will make him violent and injurious to any that do oppose him, and cannot subscribe his Dictates or admire his worth; Pride like Scum will float uppermost, must have the Wall or justle for it; the Moralists allow some grains of it, to greater parts and acquirements, at least as tolerable, but in meaner abilities decry it as loathsome and grievous, such as wanting the principles of Knowledge, and being led by Appetite and Interest, which quenches those tender sparks of reason Adam hath left them, are like to be very bad discerners of truth, but are easily deluded into mistakes. They will be ignorant in nothing; omne scibile is scarce an adequate object of their knowledge; and in all questions and causes Ecclesiastical and Civil, can as confidently and magisterially deliver their determinations, as if they professed the chair. The modest Dr. Sibs, speaketh of such in these words; When blindness and boldness, ignorance and arrogance, weakness and wilfulness meet together in one, it renders men odious to God, it maketh them burdensome in society, dangerous in their counsels, troublers of better designs, untractable and uncapable of better direction, miserable in the issue; and therefore adviseth them, to know their parts and place, and not to enterprise any thing above their measure, which makes both their persons and their case obnoxious to scorn; But are these qualities to be found among us? No where men discovered according to the varieties of tempers and humours, considering our feeble temptations, and high professions, omitting those lesser, yet idle vanities glistering in the outward garb of many; where have you a people less regardant of the judgement & determinations of their Leaders in Church and except it be in some Paroxysm, where do men of worth weigh so little, but because we put ourselves in the other Scales; though former Education hath not advanced our natural endowments, and our present condition calls for all our times and spirits to relieve our necessities, yet the experience of some slender opportunities of the knowledge of some affairs in Church and state hath so elevated the conceits of many, that they dare not only vie with, but contemn the judgements of those Grandees whose abilities and achievements all wise and sober men have admired, Matchiavel himself was but a fool (perhaps a Knave) Walsingham and Burleigh weak men to them, Calvin, Ames, etc. lived in darker times, and saw but in part, they arrived not to their attainments, they are Alboe Gallinoe filii, meliore luto ficti; is not such a spirit amongst us, doth not this spirit last to envy and strife, and incite the child to behave himself proudly against the ancient, and the base against the honourable: But enough of it and too too much.  
2 Ambition and Envy; Coveting of honour to ourselves and grudging that others are preferred before us, are forcible engenderers of strife and division; Covetousness is the root of all evil, Honour is as desirable to many men as Riches, and possibly hear more attainable; A man of worth, as they would be supposed, may be an expectant once in the Year, for the one, whenas he may have small hope in his whole life to grasp the other; Ambition is restless, must raise commotions, that thereby it might have an opportunity of advancement, and employs envy to depress others, that they fancy may stand in their way, and will oblige any parties, that may be subservient to their design. Thus did Korah and his adherents, seducing the whole Congregation: and by the same Artifice did Absolom draw after him the ten Tribes: They cannot (with patience) sail on a quiet Sea, they desire and would raise a storm, hoping some boisterous Billow will heave them into the Port, and if it prove a Rock, whereon they are shipwreckt, they doubt not to float on shore with the company, They cannot attend the Philosopher's counsel, sort tua contentus abi, nor that of the Holy Ghost, to abide in the calling, wherein they are set, they cannot stay for the blessing, nor believe when God hath need of their service, he will find them an employment, whatever stands in the way of their design, must give place, they are resolved with Hannibal, aut viam inveniam aut faciam, though they very often miscarry; for the race is not to the swift, nor the Battle to the strong, nor favour to men of skill, etc.  
3. Censoriousness, disparates, that have divers objects, others and ourselves those we account our Antagonists, and these our Friends; we are sharp-sighted to observe, and espy, the errors and lapses of the one, we exaggerate and aggravate them, and severely animadvert upon them, we can misconstrue their actions, slight their best performances, raise and foment jealousies, and prejudices against their persons, and that with confidence, pretending zeal for God and his Cause; on the other hand we are dim-sighted, not able with the help of a Prospective, to see our own faults, or those of our parties, we can extenuate and excuse them, and at the utmost but gently struck them, we can put the best face upon their worst actions, cry up and extol every petty service, exalt and proclaim the merit and worth of their persons. Thus we are enamoured of our own shadows, and can dandle our own Brats, despising the real worth of others and very evilly in treating their most ingenious productions; The potency of these passions we may see in David's, Thou and Ziba divide the Land, and in his Deal gently with the young man, even with Absolom, prejudiced against the faithful Mephibosheth by the false insinuations of Ziba, indulgent to a treacherous and wicked Son, against the counsel of safety, and to the provocation of his best friends; And happy it were, if those humours were purged from our public Administrations, where we should act as in God's stead, whose the judgement is, who without respect of persons judgeth every man, shall we say of our Leaders, as the Poet of their deities, Aequa venus Teucris, Pallasini qua fuit: and attend the counsel of the moralist though a Heathen Demetrius rebus personam & vide quid in unaquaque re sit; and in every of our capacities, consider, we shall all stand before the Judgement Seat of the Righteous God, and therefore, who art thou that judgest thy Brother? and why dost thou judge thy Brother, and set him at nought? why do we not remove the Beams out of our own, that can espy the Motes in the eyes of others? why do we lay out our perdues, and set our Sentinels upon others, and keep no Guard upon our own quarters? complain of the ill husbandry of our own Neighbours, our own Fields lying unsenced and overgrown with Weeds: There may be other adjuvant, but these are the principal impelling causes of our Malady which calls for a remedy, Sed hic labour, hoc opus est.   

5. The Cure.  
Contraria contrariis curantur, is the rule of Hippocrates, but before we come to our topical Medicines, we must begin with preparatives; let your moderation be known to all men, much more to your Brethren, justle not with every Opinion, you approve not, spit not on every face you fancy not, you are all one Man's Children, begotten of the same immortal seed, by the everliving Father, are of the same Family, are nourished with the same food, and expect to enjoy the same inheritance, you are in your travail to your Country? why do you fall out by the way? your heavenly Father hath furnished you with varieties of gifts (though not all alike) for your journey, are all Apostles? are all Prophets? are all Teachers? to one is given wisdom, to another knowledge, by the same spirit; do not quarrel at this providence, nor question his wisdom, but as far as we have attained let us walk by the same rule, God expects not that we should be omniscii, but that we be Christiscii; And Paul desires to know nothing but Christ, and him crucified, and have not we so learned Christ? must we revile and lash our Schoolfellows as dulheads and truants, whose proficiencies are not so much as ours, nor their attainments so high? aught we not to leave that care to the Master, who best knows their capacities? or at least remit it to his Ushers; our overmuch diligence (which will never procure us thanks) causes our trouble. But must we not contend for the Faith? and stand fast in it? yes, but not be clamorous, or obstreperous, reproaching or reviling your Brethren, your Disputes must not be as with with Swords and Guns, you must not lay more weight upon your notion than it will bear, to heighten the difference; nor endeavour to drive it in with a beetle. There are Fundamentals and Superstructures of Faith and Order, in which we all agree there may be some finishing work, about which, we are not altogether alike minded, yet no need to pull down the building: Some scruples and doubts may remain for the resolution of the next Age; Cum Elias venerit solvet nodos: this having been highly honoured with the discovery or clearer manifestation of many hidden truths; should we particularly inquire into notions or things wherein we differ, we shall find out discords, divisions, debates & animosities, to be causeless and unreasonable, Sinful and unchristian.  
For Example, The one affirmeth, no Church Act can pass without the consent of the Elders, viz. Ordinarily: the other to affirm the major vote of the Brethren is concussiive, and makes a Church Act though the Elders consent not. I demand, what damage hath any Church sustained by any Elderships acting, according to the first opinion, if it be said, some proceeding may have been hindered thereby: And may it not be better, that proceed be forborn when the Guides and Rulers descent, with whom doubtless, divers of the fraternity will concur. And doth not former and latter experience show that the dissent of many less considerable persons do much enervate proceed in Churches, where matters should be carried on, sweetly, by moral suasion, not despoticatly, by imperious determinations; but so we may lose the truth. You may preserve it in your own heads, but not beat it into others. A Pastor who is called to Baptise as well as to Preach, believes his office obliges him to Baptise in a Latitude larger than your opinion, and may have the judgement of a Synod concurring with his own, shall it be a grief to you that he acts according to his own faith? What cause have you to be offended? He is fully persuaded in his own mind, to the Lord he baptizeth, and for the Lord he doth it, whose Minister he is, but your Guide, Overseer and Ruler, and who art thou that judgest another man's servant, to his own Master let him stand or fall, were the case doubtful, which I determine not, the rule is, favores sunt ampliendoe, better two admitted to whom it doth not belong, than one denied whose right it is. I cannot imagine the enlargement of the visible kingdom of Christ, can be any matter of offence to any Christian, especially to those that do pretend to be the sole asserters of his kingly Government.  
For Council, None of us say their determinations do bind the particular Church's juridice, some say they do oblige, directive, and for order in foro exteriore, all yields they are useful for light and help; what need we here contend? Have they gone beyond their Teachers, allowed by all? When they do, we may dispute the point, in the mean time let us not charge them that they take too much upon them, nor quarrel, and rend, and divide, and make ourselves uncapable of accepting any good counsel upon a conceited possibility, that in time, we may, be damaged by them: By the same reason we may decline the most necessary supports of humane society, which at some times, and in some places, have degenerated, or have been perverted from their primitive and natural instituon, whether Councils be an Ordinance & Institution of God, as some Reverend & learned from Acts 15. conclude, or founded upon Reason and other Scriptures, in the multitude of Counsellors there is safety; and from the light of nature, which in case allows us to use the best and utmost help; we need not contest about, seeing we all accord (from one or all these grounds) they may be very necessary and useful to preserve Truth and Peace in the Churches: and for that end I suppose all sober men will, in all doctrinal determinations acknowledge in them a greater obliging power, than in the judgement of the ablest man; and in composing of differences, as much as they allow to Arbitrators in civil cases, otherwise I see not the necessity, nor much usefulness in them.  
For the Association of Churches commended to us by the last Synod, not accepted by many, for fear of introducing Prelacy, or something as bad, nor yet practised by any, and while the matters do stand; why do we contend? Let not fear and jealousy precipitate our damage, nor debar us from a useful, and in case, necessary helps and supports; we cannot forget what the Holy Ghost saith, Woe be to him that is alone; I cannot see that a particular Ecclesiastical Body hath less need of combining or associating with other Churches than a civil Society, or a natural body, I mean a man, each of which are fitted and furnished in their several capacities with organs and abilities, Ad bene beatque vivendum, and Originally and naturally depend upon no other of their kind, to exert their faculties, and put forth their operations for that end; yet necessity hath enforced them to associate with their like, for their mutual support: Yet it is possible for divers civil bodies to remain separate; and following their Laws and Manners to flourish in wealth and peace: And for many sober well meaning men, to live in the neighbourhood, and observing the dictates of their own reason, (which God hath given them for their guide) to live in peace and freedom, without submitting themselves to the common reason of others, combined in a body politic; this, though possible, yet we choose to commend civil Order and Government, reserving to ourselves those natural powers by liberties which God and Nature hath betrusted us with as men. And why may not particular Congregations of a vicinity, whose concernments are the same associate themselves upon the same grounds, reserving themselves what is necessary for a single Congregation. The particularities and just boundaries I undertake not to define. By this I hope we are on all hands convinced there is no just cause of our distempers and divisions: my preparative having wrought so well, makes me hopful of the cure,; I hast to the particular medicines appropriate to the forementioned malady.  
1. The fear of God, a Catholicon for all distempers, especially for this; it is the beginning of wisdom, it hath the promises of protection, preservation and deliverance from evil, and of all blessing and good, no good shall be lacking to them that fear him. They that have awful apprehensions of God's Omnipotency, omniscience and sovereignty, and acknowledge him as their Father, Master and Lord, dare not brawl with their Brethren, quarrel with their Schoolfellows, beat their fellow-servants in his sight and presence; dare not before the eyes of his glorious Majesty (who is a jealous God) set themselves upon his Judgement Seat, and pass their Sentences upon those that must stand and fall to their own Master, but would pardon those whom he forgives, and embrace those whom he entertains. A Stranger observing our actings, would conclude as he did, there is no fear of God in this place, or at least we have not right conceptions of him, notwithstanding our pretensions; doubtless if the fear of God possess our hearts, our divisions will cease, our hearts be allayed, our actions more regular, our Churches, State and Persons happy: Blessed is the Man that feareth God, and he shall see peace upon Israel.  
2. Humility, a precious virtue of strange operation, it lays a man low, and yet exalts him, God gives Grace to the humble; it is prescribed by an ancient Doctor for the same Malady: Sit aliquis fidelis, sit potens in explicanda cognition, fit sapiens in Sermonum justa dijudicatione, fit castus in operibus, quanto major esse videtur, tanto humilior esse debet. The humble Spirit, sensible of its own unworthiness, will find work enough at home, and think all his diligence too little to secure his own heart, will find no spare time or abilities to pry into other men's ways; suspects himself more than he doth others, esteeming them better than himself; the object of his greatest displeasure is within, he is most severe to himself, and indulgent to others, he will seek for and embrace peace abroad, that he may make War at home, where his most deadly Enemies lurk, which he makes his only business, not engaging himself in the contest of others? believing they may be composed by the prudence of a few wise men, and would be inflamed by the intermeddling of men of no greater abilities, than he will own to be in himself; and truly wise men, and weak men will very hardly be drawn to make or intermeddle in a Fray lest they get a broken head for their pains.  
The humble man is not ambitious of advancements, lest he get a fall and Qui jacet in terra non habet unde cadat; He acknowledges God hath given him a full employment with his own business, and an ample reward for all his services in his present state, and for the remainder promised, is very well content to stay till the general day of payment, in the mean time, he thinks been vixit, bene qui latuit, and therefore will not tread upon other men's heads, that he may be the more conspicuous, nor fire the temple of Diana, that he may be talked of; nor evaporate his science, and scatter his notions that he may be admired, & dicier hic est, all his ambition is to know Christ and to be known of him.  
3. Charity a Divine virtue, the efficacy whereof is inexpressible, inerrabilis, saith one, Omnia sustinet, nihil illiberale aut sordidum in charitate, nihil superbum, charitas non agnoscit schisma, charitas seditionem non movet, charitas omnia in concordia facit: According to the Doctrine of Paul, 1 Cor. 13. It vaunteth not, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, it never faileth, having a divine original, the love of God shed abroad in our hearts. That inexhaustible fountain can never dry up, nor the streams thereof ever cease running; it makes us not only love God, but those whom God loves; he that loves him that begat, loves him also that is begotten, because he is a Son of God, not because he is of the same opinion, or that this or that quality in him is pleasing: such love of the brethren, is no character of our Adoption, though the want of it will be of the contrary. Novit amor spiritualis nos in hac vita, non nisi ex parte cognoscere, at amor carnalis non nisi omnia scientem & per omnia consentientem amare novit, one scruple of this love so straight commanded and so highly commended to us by our Lord and Saviour, and by his beloved Disciple, that we love one another, were sufficient to remove our distempers and unite us in him, and enforce us to love those, whom he hath loved, and for whom he died; were our differences and provocations arrived to a greater height, than thanks be to God, as yet they are, and which this discourse labours to prevent; and if it effect it not, I'll change my Profession from a Physician to a Preacher, and tell you that he that loveth not his Brother, the love of the Father is not in him: Brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another; but if ye by't and devour one another, take heed that ye be not consumed one of another; our Father will certainly find some Rod to make his Children quiet and agree together.  
4. Meekness, a Virtue most necessary to fit for Society, making us gentle, tractable, perswadable, willing to bear the yoke in a Society; without it men are like wild Beasts, and untamed Heifers, that will strike with the foot, and push with the horn, there is no coming within them, they are children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of unperswadableness, or of disobedience, the one being a natural effect of the former. The meek spirits are the Glue and Soader that unites Societies; by this Moses bore the manners of a crooked Generation in the wilderness, and without it would have treated them as Rebels, for so he terms them; Hear ye Rebels, when he spoke unadvisedly with his lips: Take away meekness, you take away peace from the Earth, they are the meek Souls that keep the World quiet, and have our Saviour's promise, to inherit the Earth, they are the only meet Scholars of Christ, Learn of me for I am meek, them he promises to teach his way; and to guide in judgement; they that have learned of such a Master cannot but be desirable, being easy to be entreated, whenas others like thorns, cannot be handled without pricking; the one lamblike may be lead by a Child, the other Lion-like, not yielding to the greatest strength; Duris ut ilex tonse bipennibus, will stand many a stroke before they fall; some men are led as Bears to a stake, and are held there with no less difficulty, till opportunity be gained of running to their Den; they cannot see, they cannot understand, a Sickness it seems infesting our Nation in Chancers' time (that which Englishmen wills not, that he understands not:) It is a sickness of the flesh we labour of under hatred, variance, emulations, envying, wrath, strife; the cure of which prescribed by the Apostle is recipe of the fruit of the Spirit, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Meekness.  
5. Honouring and reverencing our Seniors, in all respects, especially your Rulers and Leaders in Church and State, it is the first Commandment with promise, honour to whom honour, fear to whom fear: it is a just debt we own them, the nonpayment whereof will occasion many contests and suits, witness our many Courts, and the much time spent in deciding the controversies of Meum & Tuum; you'll say, our common speech will evince we are not defective in this matter, we call them Honoured and Worshipful, and Reverend, etc. good words I confess, (and I could wish those that deserve them might never have worse) but good words will not pay debts; we have learned to Compliment, if we were hearty, it would be demonstrated by a more ingenious remuneration (at least as to the specie) then is done in many places, said ho's obiter, & preter scopum, my intention is that honour and respect, which God and nature requires from us, to our Parents, Leaders, Guides and Shepherds, My sheep hear my voice, a Son honoureth his Father, Travellers follow their Guides, and Soldiers obey the commands of their Captain; and unless they do so, will undoubtedly miscarry: Sheep scattering from their Shepherd, are in danger of the Wolf, Soldiers disputing the Commands of their Captain, lay themselves open to the Enemy, Travellers quarrelling with their Guide, may happen to lose their way, and Children disobeying their Parents may fall short of their Portions: we must not pervert the order of God and nature, why should I expect my fellow-traveller should direct my way better than my guide? why then do I employ him? that my Comrade should give a command more advantageous than my Captain, that a Sheep (though it were vir gregis) should lead the flock into better Pasture than the Shepherd; that my Brother should have a greater care for me than my Father: At bonus aliquando dormitat Homerus, they may mistake, they are but men subject to passions, errors and irregularities. They claim no freedom from humane infirmities and failings, yet we may say they are not mere men, though not Dii majorum or minorum gentium, yet the Scripture honoureth them with the title of Gods, and also calls them Men of God, who acting for God, in his stead, and by his order and appointment, may expect a greater assistance from the spirit of truth, than private men, considering also their advantages of Education and experience, and the joint Prayers of those for whom they labour, which I hope will not be denied them. But what greater certainty can you have of others, are they infallible? may not they also? do not they mistake? have not they their frailties? undoubtedly they have, and though amongst them there may be acknowledged divers pious, prudent, knowing men (I pray God increase their number, near will envy for their sakes) yet they have not the same call from God, nor the like promise of assistance as their Leaders have; and such men doubtless, if they are what they are taken to be, will be most forward to assist and support the Authority of their Leaders, and be the most exemplary in obedience; and for others, or those that are otherwise minded, that can espy and love to behold their Father's nakedness, let them but remember from whom they are descended, that such ways lead to confusion, and every evil work, and will in conclusion draw upon them heavy judgements; let not us that have and do enjoy the greatest privileges hausladen preserved hitherto by wonderful providences, hasten our own ruin by our sinful miscarriages, to prevent which I have proposed these Medicaments. A Receipt of these five simples, without composition accompanied with Fasting and Praying, till they are well digested, with God's blessing may bring about the expected cure: for the Dose you need not trouble yourself, there is not danger of taking too much; And if this should fail which I fear not, I have another Receipt, but I fear it is somewhat corroding which I hope I shall never have occasion to use, my lenitives working according to my expectation: so I take my leave, committing you to God, & a good Nurse.   
FINIS.