GOD'S Sovereign Power over Nations: Set forth in a SERMON Preached at Paul's, before the Right Honourable, John Warner Esq; Lord Major of the City of London, Febr. 20. 1647. WHEREIN Certain Endeavours for the settling of men's Spirits, in a quiet peaceable posture, in these tumultuous and unquiet TIMES. By John Cardell, Master of Arts, and Preacher to the Inhabitants of Alhallows-Lumbardstreet, London.  Isa. 40.15. Behold, the Nations are as a drop of a bucket, and are counted as the small dust of the balance. Vers. 17. All Nations before him are as nothing, and they are counted to him less than nothing, and vanity. 
March 3. 1647.  
Imprimatur  
Joseph Caryl.  
London, Printed by John Field for Henry Overton, and are to be sold at his shop at the entrance into Popes-head Alley out of Lumbardstreet, 1648.   

To the Right Honourable, The LORD MAYOR AND Court of Aldermen OF THE Renowned City of London.  
Right Honourable, and Right Worshipful,  
THis Sermon was first Preached, and is now Published by your special Appointment: In which respect, as also because it comes forth in a very stormy tempestuous time, it humbly craves leave, to shroud itself under the wing of your Honourable Protection, until that mist of Pride and Malice, and Prejudice and Passion that is now upon the world (and that hinders Truth from being entertained for its own sake) shall come to be dispelled by the glorious appearing of the Sun of Righteousness. 
Mal. 4.2.  What there was in this poor mean piece of mine, that should move you thus far to own it, is not yet so clear to me, as hereafter it may be: That God who first brought it to your Ears, and that hath now put it into your Hands, he may please exceedingly to glorify himself by it, amongst you, and thereby teach others, 
Zech. 4.10.  and myself also, to see and say, That there is no despising the day of small things.  
Among many other pressing Evils that are now upon us, 
Religio à Religando taro Hominibus, quam Deo. Emollit mores nec sinit esse feros. 2 Tim. 3.5. Diffudissi per omnem mundum Religios, nominis membra, Religionis vint non Habentia, Salvian. ad Eccles. Cathol. lib. 1.  it is certainly very sad to consider, That the Religion of God, which was purposely appointed to cause Contentions to cease, should among so many, be the only matter of Contention; That that which naturally cools, and quiets, and meekens, and moderates the Spirits of people, should occasionally kindle such strange fires, and such unnatural heats, as are now stirring almost every where; a certain sign, That there is too much of the Form, and too little of the Power of godliness to be seen or found amongst us.  
It was a sage Speech that formerly dropped from the Pen of a great Statesman among ourselves here, and it still stands upon Record under his Name, That in Counsels concerning Religion, that Counsel of the Apostle would be prefixed, Ira hominis non Implet justitiam Dei; i.e. The wrath of man worketh not the righteousness of God. 
Francis L. Verulam Viscount St. Atban, better known by the name of sir Francis Bacon Ess. p. 18, 19  The same Author tells us moreover, That it was a notable Observation of a wise Father, and no less ingenuously confessed, That those which held and persuaded pressure of Consciences, were commonly interested therein themselves for their own ends.  
My Lord, The large Experience that I have providentially had within these few years of your Lordship's Piety, and Integrity, and readiness to every good work, hath mightily prevailed with me to conclude, That your Honour will excuse it; if upon this occasion I take upon me the boldness, to represent unto your Lordship (and the rest of those other worthy Senators that partake with you in the Government of this great City) some few things, in reference to present Actings.  
First then, this I humbly pray, That your Care may be most, where God's Care is most; 
Psal. 8.26.  Let not those that bear the Name of God, be any way cruel or unkind to those that bear the Image of God; 
Eph. 4.24.  Be ever tender over those that are tender, gentle to those that are gentle, meek to those that are meek, I mean, to those whom God by a supernatural work hath made tender, and gentle, and meek, and humble: 
Phil. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our trading or commerce is for heaven, we are citizens of, and for the new Jerusalem. vid. Bez. in loc.  Let it be the joy of your hearts, according to the Apostles language, to see men driving an open and a free trade for heaven, 
* Isa. 29.19.  To see the meek increasing their joy in the Lord, and the poor amongst men rejoicing in the holy One of Israel. Cruelty to the Saints hath cost the 
* You may please to see this excellently cleared by Mr. Tho: Goodwin, in a Sermon of his, whereunto I refer pag. 31. of my ensuing Discourse.  world exceeding dear already; England itself hath smarted for it not a little, in the downfall of Bishops, and divers other ways: 
2 Pet. 2.22. Isa. 28.22. Levit. 26.  Let us take heed of returning to the old vomit again, lest our bands be made stronger, and our punishments sevenfold greater than heretofore they have been.  
Next unto this, I humbly leave it at the feet of your Honourable Considerations, whether there be not a very urgent necessity lying upon you, to use your utmost endeavours, That your City-Councel may from time to time cordially comply with the Kingdoms great Council, The Parliament of England, in all their Just and Honourable Proceed: To this purpose be pleased to cast back your thoughts upon the years newly passed; what great things was God pleased to do for you, and by you, so long as ye were united? How wonderfully did the Lord of hosts appear in the high places of the field, blessing and prospering those Forces that were sent out by them, and encouraged by you? And withal, I desire that this also may seriously be considered, What Profit, or what Honour hath it been to your City, that ye have been thus far estranged one from another? I say no more but this, Certainly your safety lies in combining and uniting; and what else but Ruin can be expected, if there should still be a continued breach between you, Divide, & Impera, Divide and Rule, is their Maxim that seek your Ruin, and that have now great hopes of effecting that upon you, by your own intestine divisions, that hitherto (through the goodness of God) they have not been able to effect in any other way.  
In the next place, I do likewise humbly move, That ye would please in your great wisdoms to think upon some effectual course, of putting some farther Restraint upon Swearing, Drunkenness, Profanation of the Sabbath, private oppressions, and acts of Injustice between man and man, so far forth as they come within the compass of your Cognizance, and other such like Enormities, that are diametrally opposite, and clean contrary to the Laws of God and Nature. Penal Statutes there are enough; and since (knowing your zeal and forwardness) I dare not so much as suspect the fault to lie in yourselves; I do therefore earnestly move, That you would think upon some Safe and Honourable way, 
Oderunt peccare boni virtutis Amore oderunt peccare mali formidine paenae. Horat.  whereby those Obstructions may be removed, that lie in the way of Execution, That so where love of Goodness will not melt, yet fear of Punishment may at least restrain from those outward daring Iniquities, that are indeed intolerable.  
But one thing more, and then I shall trouble you no farther, Harken to the cries of the Poor; as Jotham said to the men of Shechem, 
judges 9.7.  Harken to them, that God may hearken to you; He that stops his ear at the cry of the poor, he himself shall cry, and shall not be heard, says Solomon: 
Proverbs 31.13.  And did they ever cry louder than now? Stop not your ears at this cry therefore. There was of old (as some conceive from that place, Deut. 15.4.) to be no beggar in Israel; why should there be any among us? Be pleased to consider of some speedy course, that such as can work, may work, or else not eat, as the Apostle says; 
2 Thess. 3.20.  and that such as cannot through age or other infirmities, that they may be otherwise provided for: I have heard that such a Design as this hath been already thought upon, and set on foot; Now the Lord stir up your hearts to Reassume it, and to carry it on vigorously, even unto the full completing of it.  
Let me herein propound Jobs Example to you, 
job 29, from vese 11, etc.  a Copy set by Gods own hand in his own Book, for you to write after, How did he make the ear that heard him to bless him? and the eye that saw him, to give witness to him? The blessing of him that was ready to perish, came upon him, and he made the widow's heart to sing for joy: He put on righteousness, and it clothed him, his judgement was a robe and a diadem: He was eyes to the blind, and feet to the lame, and a father to the poor, and the cause that he knew not, he searched it out, etc. Now that ye may be such Magistrates, and such ministers of Justice (Right Honourable, and Right Worshipful) even every way such as God himself would have you to be, doing still more and more worthily, in regard of all the Concernments and Engagements that are upon you, for the glory of God, and the good of his people, That God may not only bless you, but also make you eminent blessings, in your Places, to this famous and renowned City, is the Prayer of  
Your most humble and obliged Servant, JOHN CARDELL.   

ERRATA.  
PAge 10. line 19 for there r. theirs. p. 17. l. 13. before Attributes r. these. p. 20. l. 7. before us r. make. p. 25. l. 6. before so r. to be.   

GOD'S Sovereign Power OVERDO NATIONS.  JOB 12.23. 
He increaseth the Nations, and destroyeth them: he enlargeth the Nations, and straitneth them again.  

Introduction.  NOt to detain you long upon matter of Preface or Introduction to these words, let thus much in short suffice for that.  
This Holy man JOB, whose course it was now to speak, he is here in this Chapter upon a very high discourse concerning the most high God: He was upon an Argument of the highest nature, and his meditations are elevated or lifted up accordingly.  

Chapter.  If you please to look back upon some former passages of the Chapter, you shall see what mighty things are therein ascribed to God: From the 16. ver. and so on, With him is strength and wisdom, says he, The deceived and the deceiver are his; He leadeth counsellors away spoiled, and maketh the judges fools; He removeth away the speech of the trusty, and taketh away the understanding of the aged; He poureth contempt upon Princes, and weakeneth the strength of the mighty; which are all great things, ye know, mighty works, and such as none but a God can do.  

Text.  But here in these words that I have read, job declares the Sovereign Power and Command that God hath over Nations and Kingdoms, to change and alter them, to give them a Being or not Being, even at his pleasure; He increaseth the Nations, and destroyeth them; he enlargeth the Nations, etc.  
In which words you have three things chief considerable: 
Divided into three parts.   
First, ye see here are very great changes spoken of, Augmentation, and Destruction, Enlargement, and Restraint.  
Secondly, Here are also the Subjects of these changes, or the Stages whereupon they are acted, and they are, the Nations of the world, or the Kingdoms of the earth; they are sometimes increased, & sometimes destroyed; sometimes enlarged, and sometimes straitened.  
Thirdly, Here is the Author of these great and mighty Changes, and that is God, such a God as we shall afterwards describe; He it is that increaseth the Nations, and destroyeth them; that enlargeth the Nations, and straitneth them again.  
The sum of all is this, you may take the whole matter of the Text along with you in this one Conclusion or profitable Observation,  
Doctrine.  That the Nations of the earth, they are either increased or destroyed, they are either enlarged or straitened, according as God pleases. 
This is both a very comfortable, and a very seasonable Truth, to put us upon considering, That States and Kingdoms are not managed by men only, or according as they please, but they are managed, and ordered, and disposed of, by the Lord our God, and according as he pleases, so do things succeed or come to pass in them.  
And for the proof or confirmation of this Truth, 
Proved by several Arguments drawn  That God hath this Sovereign Power or Command over Nations, not only over particular persons, but over whole Nations, to deal with them as he pleases, I shall confirm this, or make it good unto you, by these Arguments following:  
First, 
1. From the greatness of God.  It may appear to be so, if we seriously view the greatness of God, his unsearchable greatness, as the Psalmist calls it, Psal. 145.3. Great is the Lord, and greatly to be praised; yea, his greatness is unsearchable: he had need to be a very great God, that should have this Sovereign Command and Authority over Nations, to increase them at his pleasure, and to destroy them at his pleasure; to enlarge them at his pleasure, and to straiten them at his pleasure; to build them at his pleasure, and to break them down at his pleasure: And yet this ye will easily apprehend to be feasible, if ye do but consider the extent, or view the latitude of the greatness of God. True it is, that the utmost bounds or limits of this greatness, cannot be discerned or comprehended by us; But yet by that which we may see, and by that which the Scripture plainly and clearly holds forth unto us about it, we may perceive, That our God, the God whom we pretend at least to worship, all of us, he is so great, and so glorious, and so incomprehensible a Being, as to dispose of whole Kingdoms and Nations on this manner.  
To this purpose, 
Isa. 40.15. opened.  be pleased but only to look upon that one place of Scripture, that I may trouble you with no more, Isa. 40.15. Behold (says the Prophet there) the Nations are as a drop of a bucket, and are counted as the small dust of the balance: Pray observe; for here are two Similitudes, that do very excellently adumbrate or shadow out the greatness of God.  
Similitude. 1 First, he says, that the Nations are as the drop of a bucket: Now ye know, that the bucket itself, a whole bucket of water, is no great matter, in comparison of the main Ocean, it is but as a thing of nothing; but then the drop that falls from the bucket, as it comes out of the well, that's so poor a thing, that no body makes any reckoning, or any account of it; and behold (says the Prophet) the Nations are no more, they are unto God but as the drop of a bucket.  
And if that will not serve the turn to diminish the Creature, and to set up God in his greatness, you have another Similitude used; Similitude. 2 The Nations, says he, are as the drop of a bucket, and they are counted as the small dust of the balance: Now ye know that the balance itself that hangs in the Shop to weigh things by, is no great matter, no very ponderous or weighty thing; but the dust that lies upon the balance, that's so poor, and mean, and inconsiderable a thing, that it does not cast the balance either this way or that way; and, Behold, says the Prophet, the Nations are no more, they are unto God but as the drop of a bucket, and are counted as the small dust of the balance.  
And if neither of these will satisfy, see a lower expression yet, then either of both these, at the 17. ver. of the same Chapter; 
Verse 17.  says he there, All Nations before him are as nothing, and they are counted unto him as less than nothing, and vanity: I say, do but view the greatness of God, according to these expressions, and according to these proportions, and then ye will not think it strange that he should dispose of Nations at his pleasure, since he is so infinitely above them, and they so infinitely below him.  
It is no more for the great God to have the command and disposition of all Nations, than it is for the greatest man upon earth to have the disposition of a penny: nay, it is not so much; for a penny is something in the great man's purse, but all Nations to God are as nothing, says the Prophet, and they are counted unto him as less than nothing, and vanity.  
Secondly, 
2. From the Power of God  Another proof or demonstration of the point, shall be drawn from the Power of God, which is fully as unlimited and as incomprehensible as his greatness; so great is his Power, that if he do but only speak the word, presently the thing's done; as at the first he said, Let there be light, and presently there was light; and so all other things were created but with a word speaking, as it were; By the word of the Lord were the heavens made, 
Psal. 33.6.  says the Psalmist, and all the host of them by the breath of his mouth; He spoke and it was done, he commanded, and it stood fast, ver. 9 of that Psalm: He can speak a Nation into a prosperous condition, and he can again speak it into a ruinous condition.  
So exceeding great is God's Power, that he can increase the Nations with a word, and destroy them with a word, enlarge them with a word, and straiten them with a word. If he do but say, Let things be ordered thus and thus in the world, let such Nations be planted, or let them be plucked up, let them be built, or let them be broken down, it shall certainly succeed, and come to pass accordingly; for there is no resisting of his will, in any of these cases, when his power concurs or goes along with it. Lord, says the Centurion, 
Matth. 8.8, 10.  I am not worthy that thou shouldest come under my roof, but speak the word only, and my servant shall be healed. I have not found so great faith, no not in Israel, saith Christ. Great is the power of God, and great was the Centurion's faith in the power of God. On the other side, those rebellious Israelites that are spoken of, Psal. 78. They turned back, and tempted God, and limited the holy One of Israel; and they said, Can God do this? or can he do that? Can he furnish a table in the wilderness? Behold, 
Psal. 78.19, 20.  he smote the rock, indeed say they, that the waters gushed out, and the streams overflowed: But can he give bread also? can he provide flesh for his people? Can he do it? yes, what cannot he do, that is not only potent, but omnipotent; not only mighty, but Almighty? Is there any thing too hard for him?  
Thirdly, 
3. From the Wisdom of God.  Another proof, or demonstration of the point, shall be drawn from the wisdom of God, which is also influential upon Nations, as well as upon particular persons. 
Vere apud Deum sapientem est sapientia, qui● in sapiente Deo est sapientia; & vere apud Deum vioam est vita, quia in Deo vivo est Deus vita; & vere apud Deum verum est Deus veritas, quia in Deo vero est Deus veritas; & vere apud Deum fortem est Deus virtus, quia in Deo forti est Deus virtus. Fulgent. ad Mon. lib. 3. cap. 6.  God order all things here below, according to the exactest way of wisdom. And sometimes Nations in their Counsels, and in their Proceed, are so wise and so happy as to comply with the Wisdom and Counsel of God, and by that means they are increased, and enlarged abundantly; by and by again, you shall have them to dash against the Counsel of God, his Wisdom, and there to stand in competition, one with another, and then they are in danger at least to be either destroyed or straitened.  
Evermore observe this, That when the power of Nations, or the wisdom that they pretend to, when these things are carried on in a way of subordination to the power and wisdom of God, than they do increase, enlarge, and prosper.  
But when men will be so bold, as to set their power not above the power of God, or their wisdom above the wisdom of God (for that, I suppose, they dare not do knowingly) but when they shall but set the one of these in competition with the others; when they shall but set their posts by God's posts, or their thresholds by his threshold, in either of these cases, now the only wise and powerful God, is engaged, even in point of honour, to do himself right, and to turn all that wisdom into foolishness, and all that strength into weakness, that is either employed against himself, or not employed according to himself.  
It is a remarkable passage, that of the Apostles, 1 Corinth. 1. verses 23, 24, 25. We preach Christ crucified, unto the jews a stumbling block, and unto the Greeks foolishness: But unto them which are called, both jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God, is wiser than men; and the weakness of God is stronger than men. 
1 Cor. 1.25. opened.  Pray mark that expression, the Apostle doth not say, That the foolishness of God is wiser than the foolishness of men, or that the weakness of God is stronger than the weakness of men; for the truth is, Had he only said so, he had said but little:  
But he says, That the foolishness of God is wiser than men, and that the weakness of God is stronger than men; that is, Take the best of men, the quintessence of their wisdom, the excellency of their strength, and that which they count foolishness in God, and weakness in God, says the Apostle, It is wiser than their wisdom, and stronger than their strength. The foolishness of GOD is wiser than wisdom of men, and the weakness of GOD is stronger than the strength of men. And he there gives instance in the foolishness of Preaching, 
Verse 21.  that is, in that way of Preaching, which the wisdom and strength of this world have always looked upon, as a poor, mean, pedantic thing; and yet, how many millions of souls have been converted, and brought home to God, by that very way of preaching, which vain men have always looked upon as foolishness and weakness.  
Fourthly, 
4. From the Holiness of God.  Another proof or demonstration of the point may be drawn from the holiness of God, as thus, Sometimes a whole Nation will pretend holiness to the Lord, and say, that they are set part for his service, and sanctified to his use, and have his Name called upon them, etc.  
Or else, if not all, yet some of part of the Nation may pretend this relation unto God, and say, That he is their God, and that they are his people. But now when this near relation is not duly observed, but highly polluted and profaned. Then, as on the one side, it increases and enlarges a Nation, when the Name of God is hallowed and sanctified by a people, according to their engagements; so on the other side, when people make no conscience of polluting and defiling the holiness of the Lord, care not how much filth and dirt is cast upon his holy Name, this is it, that either destroys a Nation, or that exceedingly straitens it, very frequently, 
Mal. ●. 11, 12.  as Mal. 2.11, 12. judah hath dealt treacherously, and an abomination is committed in Israel, and jerusalem: for judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god. The Lord will cut off the 
* Per●●●e est a● si diceret prophet, Deum fore vindicem buyus perfidia absque excepti●●● ut neque pleb●iis hominibus, neque pro●eribus ipso p●●●●t. Calvin in Locum.  man that doth this, the master and the scholar out of the Tabernacles of jacob, and him that offereth an offering to the Lord of hosts.  
Fifthly, 
From the providence of God.  Another demonstration may be drawn from the providence of God. Nations are either increased and enlarged, or else destroyed and straitened, that it may appear, to whom the providential administration and disposition of all things do appertain and belong. As thus, whensoever God hath a purpose to increase and enlarge a Nation, than he by his providence will order things accordingly, he will appoint wholesome Laws to be established, and he will also appoint wise governors, to see unto the faithful and due execution of those laws.  
And on the other side, when he hath a purpose either to straiten or destroy a people, than he will also order things accordingly, by leaving men to themselves, to follow their own ways, and to walk in their own counsels, and to be filled with their own devices, and foolish conceits, and fond imaginations so long, until they have made themselves ripe for ruin, 
Sole clarius elucet, quem vis hominem ita divinae providentiae gubernationi subjectum esse ut sinc câ nihil possit, & illius vi omnia agate, omnesque illius & interiores & exteriores motus & actiones, tam malas quam bonas, tam a ●imi quam corporis, divinâ providentiâ regi. Zanch. de Nat. Dei. lib. 5. cap. 1.  and have both fitted and fatted themselves for the day of slaughter and destruction.  
For although we do not say, That God doth infuse any positive, objective malice, or wickedness, into the hearts of men; yet we say, that he hath the ordering of all that wickedness, that either hath been, or shall be committed in the world; and that he doth either restrain, or let it lose here and there, in one place and another, according as he hath a purpose, either to save or to destroy.  
Sixthly and lastly, Another proof or demonstration of the point, 
6. From the justice and Mercy of God.  may be drawn from the justice and Mercy of God. I'll put them both together, because they have both a mighty influence upon these particulars that are mentioned in the Text here. Sometimes mercy outcries justice, and then ye hear of nothing but augmentation and enlargement; At other times again, justice outcries mercy, and then ye hear of nothing but straitning, and destroying, and scattering such a people; not that there is any kind of inequality or disproportion between these attributes, for they are both of the same extent or latitude. God he is not more just than he is merciful, or more merciful than he is just; but infinitely just, and infinitely merciful, and every way as full of justice as of mercy. 
Quoad Deum omnes hae perfectiones seu proprietates una res sunt eaque simplicissima, licet quoad nos videantur esse diversae. Zanch. de Nat. Dei. l. 1. cap. 8.   
And therefore it is an error in people to think, when a person or a people are saved, either temporally or eternally, that now the mercy of God in such a case, is greater than his justice: No such matter; for all the attributes of God are equal, and mercy cannot any where take place, until justice be first satisfied, and fully satisfied too.  
True it is, The Scripture speaks of God, as very propense, or inclinable unto Mercy, and so he is doubtless: But then he always carries his dispensations of mercy, without any the least impeachment or violation of his justice: And although the Gospel speaks nothing but Grace and Peace; and Mercy and Salvation to you primarily and intentionally, yet this is in and through Christ, by whom the justice of God is both fully and exactly satisfied, before ever any dram of grace, or sample of mercy can come to us.  
Thus, I say, that Attributes of God well studied, The greatness of God, and, The power of God, and, The wisdom of God, and, The holiness of God, and, The providence of God, and, The justice and mercy of God; a due pondering of these Attributes, may be sufficient to satisfy us about this Truth, That the Nations of the earth are either increased or destroyed, enlarged or straitened, according as God pleases. 
Examples illustrating the Doctrine.   
I might farther evidence the truth of this by Examples, and show you by many remarkable Instances, how God hath increased the Nations, and destroyed them, enlarged the Nations, and straitened them again.  
That Image spoken of Dan. 
Dan. Image.  2. it is generally conceived to have respect, not unto particular persons, 
Omnia imaginis ●●ius epitheta pertinent ad osten●●●●● amplitud●●m, gloriam, & majestatem tyrannicam REGNORUM quae per membra illius adumbrata sunt. jun. in loc.  but unto whole Kingdoms: The golden Head, and the silver Arms, and the brazen Thighs, and the iron Legs, and the clayey Feet, what became of all these? Thou sawest, says Daniel to Nabuchadnezzar, till a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and broke them to pieces: Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of the summer threshing-floors, and the wind carried them away, that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth, Dan. 2.34, 35.  
Instance might be given more particularly in the jewish Nation; 
Jewish Nation  ye know how God was pleased to increase and enlarge that Nation, what mighty Privileges he did conser and bestow upon that People; For to them, as the Apostle says, 
Rom. 9.4, 5.  pertained the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises: Whose were the Fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed for ever. And yet after all these mighty Privileges, you see what a sad dispersion hath been upon that Nation, for many hundreds of years already past and gone. Other Instances of the like nature might also be given, but I hasten to the Application of the Point.  
And, First, 
Application to us of this Nation,  since the Nations of the earth are either increased or destroyed, either enlarged or straitened, according as God pleases, 
1. by way of Instruction.  This may teach us of this Nation, to look sadly upon the business, and even to fear and tremble, lest after all our liftings up, there should yet be a casting down; lest after all these shake of the Rod over us that are yet living, God should still go on to destroy us utterly, and even make us to be a perpetual desolation.  
Who can tell, 
Rev. 2.5.  whether the Candlestick may not yet be removed; 
Matth. 21.43.  Whether the Kingdom of GOD may not yet be taken from us, and given to a Nation that will bring forth the fruits of it in a better manner than we have done; 
1 Sam. 4.21.  whether God may not yet writ Ichabod upon all our present glory, and us sadly to sit down, and say, That it is quite departed from us. 
Evil symptoms upon us of this Nation.   
Give me leave to tell you, That there are at present three or four evil Symptoms upon us, which may cause us not only to look sadly for a time, or to hang down the head like a bulrush for a day, 
Isa. 58.5. Micah 6.8.  but to walk Humbly and Mournfully with our GOD. 
1 Evil symptom, A Spirit of opposition against goodness.   
The first is, that old Spirit of opposition against holiness and goodness itself, that still remains amongst us, untaken away; notwithstanding all the late mighty plead of God with the Nation both by Word and Sword, it does not appear but that the hearts of the people are generally as much bent upon, and as violently carried after their old ways of Superstition, & Formality, and profaneness, and dedolency in holy performances, as ever they were; and as they of old, that were weary of the wilderness, and wished themselves back again in Egypt, so do many now in effect speak the very same language, Let us make us a captain, 
Num. 14.4.  and return into Egypt.  
Secondly, 
2 Evil symptom, Unthankfulness.  Besides that old unsavoury Spirit of Opposition against goodness, that still remains untaken away, 
Ingratum si dixeris omnia dixeris. Sen.  we are deeply guilty of the sin of Unthankfulness (a sin odious among the very Heathen) And because we have not presently all we would have, like froward children, we are ready to throw away that which is in our hands already.  
I shall briefly point at a threefold Unthankfulness, 
A threefold unthankfulne at this time amongst us:  which mightily reigns amongst us at this time, and for which, we may justly fear sad and heavy things to come upon us, if not timely prevented.  
The first is, 
1. Mental.  An inward mental unthankfulness, as I may call it, which consists in a secret grudging, or repining at the very Providence of God himself, for ordering things as he pleases amongst us: The foolishness of man perverteth his way, 
Prov. 19.3.  says Solomon, and his heart fretteth against the Lord: And this I am persuaded is a sin which many lie under, and yet feel not the weight of it; nay, they never so much as dream that they are under the guilt or weight of it: But the truth is, when we murmur at any thing that we conceive to be amiss, and are extremely discontented at it, and vexed at Instruments, and are continually minding the Burdens that are upon us, and in the mean time never consider what variety of Mercies we do enjoy: I say, that in all these murmur, we shamefully overlook many thousands of Mercies, and we do secretly curse God in our hearts, or that hand of his Providence which wisely order things thus and thus unto us; and it may be for our good too, and for our greatest benefit: For, God delights many times to bring things about for the good of his people, in unknown ways, and in such methods as they have not yet been acquainted with: And do we well to murmur, or to be discontented at that whereby good is intended to us, and it may be a greater good than we can imagine?  
Secondly, There is besides this, a verbal unthankfulness, whereby men do not only grudge inwardly, 
2. Verbal.  at Divine Dispensations and Providences of the Almighty, but openly profess a dislike of them; and say, That it was better with them formerly then now, etc. But surely this is not right neither, this should not be the language of Christians, when burdens are upon them; discontented impatient language is then out of season: 
Eccles. 7.10. opened.  Ecclesiastes 7.10. Say not thou, says Solomon there, that is, speak it not tumultuously, unquietly, discontentedly, say not thus, What is the cause that the former days were better than these? for says he, thou dost not inquire wisely concerning this.  
Why not wisely? Not wisely, for this Reason, Because a wise man he will not only look upon things in their effects, but he will also consider them in their causes; 
Scire est per causas scire.  and from thence he is always able to satisfy himself concerning the times.  
For, 
O melibaee Deus nobis Haec otia fecit. Virg. job 34.29.  if the times be good, the man of Wisdom he blesses God for making them so. And when others complain of bad times, and hard times, and dead times, yet he that is truly wise, 
— Ut penes te sit quovis tempore felicem esse modò Pietati in cumbas. Cartw. in loc. vid. pl. ib.  he can satisfy himself with this, That nothing can come amiss to him, in regard of his own particular, but all manner of Providential Administrations, they shall some way or other work for his good, being one of those that love God, and that are effectually called, according to his purpose, Rom. 8.28. And when he hears others that are foolish, and that are unwise, to complain of the badness of the times, and of the hardness of the times, and of the deadness of the times, he wishes them seriously to consider their own estates and ways, and not to complain of the badness of the times, but of the badness of their own hearts, that have made the times to be so bad; not to complain of the hardness of the times, but of the hardness of their own hearts, that have made the times to be so hard; not to complain of the deadness of the times, but of the deadness of their own hearts, that have made the times so dead; bad hearts make bad times, dead hearts, dead times, hard hearts, hard times. If men's hearts were good, than their lives would be good, and then the times would be good: But so long as men's hearts continue rotten and corrupt, and unsound inwardly, how can it in reason be expected, that the times should be better outwardly?  
But Thirdly, 
3. Real.  there is yet a more desperate kind of unthankfulness, then either of these, and that is real unthankfulness, when men are ready to put forth their hands unto wickedness, and to join with evil doers, to comply with workers of iniquity, thereby to help themselves out of pretended straits and troubles; which is a marvellous strange kind of distemper, to be so angry, and vexed, and discontented at present providential Administrations, as to think, That Satan and his Agents, Antichrist and his followers, would be more faithful amongst us, and more helpful to us, than God and his people are: And yet I wish we had not cause to say, That even this Abomination also is now to be found, and indeed too palpably to be seen amongst us.  
There is yet another thing, 
3 Evil symptom, Spirit of Division.  that looks upon us very sadly; and that is, the divided heart and Spirit that is amongst us, and every body almost striving as it were to widen the Breach, and either very few, or no body studying to heal the Breach: A divided Kingdom cannot stand, 
Matth. 12.25.  says Christ; and this we know to be our own case; and yet we lay it not to heart as we should do, neither say we one to another in our private consultations and meetings, How shall the sad breaches of the City and Kingdom be healed, that yet there may be a lengthening out of our tranquillity: Every one talks of the Malady, and too many there be that fret, and fume, and storm at it, but few there be that think of any Remedy against this Malady of Distraction, that it may not prove Destruction to us all.  
But will ye suffer a few words, by way of humble Advice and Counsel, 
2 Inference by way of Advice and Counsel.  concerning that which may do us good, through the blessing of heaven upon it.   

IRENICUM AD PACIS AMATORES: OR, Certain PROPOSALS tending to Peace, humbly presented to the Lovers of Truth and Peace.  
Prop. 1 FIrst then, let us consider, That we are still in the hands of that God, who increaseth the Nations, and destroyeth them; who enlargeth the Nations, and straitneth them again, even at his pleasure: And O what an infinite mercy is it, That we are not quite destroyed by him! that he hath not said long ago, as it is Ezek. 21.27. I will overturn, overturn, overturn: yea, what a mercy is it, That this is not already done, that the great and mighty GOD hath not already overturned England, and overturned Scotland, and overturned Ireland, and made these Nations like the chaff of the summer threshing-floors? What a mercy is it, That so many of us are yet alive, enjoying not only our lives, and our senses, and our limbs, but our Liberties also, our Estates, our Gospel, our Sabbaths, our Ordinances? and, which is more than all, Have we not a Christ frequently tendered to us? and, Hath not God promised together with him, freely to bestow all things upon us? 
Rom. 8.32.  Mark, All things, and all things freely; And what would ye have more? or what can ye have more? Can ye have more than all? I beseech you therefore, let not pretended wants make any of you to forget real Mercies: Let not that which is but seemingly wanting, cause any of you to overlook those glorious Mercies that are before you, and that really ye do enjoy.  
Prop. 2 Secondly, would ye that God should increase and enlarge these Nations, and not destroy and straiten them? Do we all unanimously agree in our votes for this? Then let us desire God, that he would not come upon us for our arrears; for truly we are mightily in arrear with God, every way; we are mightily in arrear with men, they say, but I am sure, we are mightily in arrear with God, for old sins, and new, for old mercies, and new; How unmindeful are we of the one? how unthankful for the other? O the great impenitency, and unthankfulness of this Nation! the stains whereof are of so deep a dye, that nothing but the Blood of Christ can possibly fetch them out.  
Prop. 3 Thirdly, Let us mourn over that spirit of Opposition against goodness, and that spirit of Division that is gone out amongst us; for speak, I pray you, that have but any sense or savour of that which is truly good, Is it not a very sad thing, that men should love their sins better than they do their souls; and their lusts, better than they do their lives? 
joh. 3.19.  That they should love darkness rather than light, because of their evil deeds? Is not this very sad? And that men who pretend to that Gospel, which is the Gospel of peace, and to that Christ, who is the Prince of peace, and to that Spirit, which is the Spirit of peace, Is it not very sad that they should be at such a deadly feud, and at such a woeful distance in their Affections, as not to love one another? Let us bewail these evils, and especially the riseness and frequency of them amongst us.  
Prop. 4 Fourthly, Study God more, and the creature less; 
Deus meus & omnia. Quoniam fecili nos ad te Domine ideo Irrequietum est cor nostrum done requiescat in te. Aug. Conf. lib. 1. cap. 1. Omnis mihi copia quae Deus meus non est, egestas est. Id. confess. lib. 13. cap 8.  and that will satisfy your souls, and quiet your hearts, and help to compose your spirits: All good is, where that God is graciously present; without whom, all plenty is but penury. Do but oppose the greatness of God, and the power of God, and the wisdom of God, and the holiness, and the justice, and the mercy of God, against whatsoever failings you find among the Creatures, and these things wisely improved, will easily answer all objections whatsoever: There is something in God that may abundantly satisfy and stay the heart, when the creature is either at the greatest distance from us, or in the strongest way of opposition against us.  
When David's wives were taken captive at Ziklag, and the people in such a discontent, that they began to talk of stoning him, yet even then did he encourage himself in the Lord his God: 
1 Sam. 30.6.  And although the figtree should not blossom, says the Prophet, nor fruit be in the vine; though the labour of the olive should fail, etc. yet even then, says he, 
Hab. 3.17, 18.  will I rejoice in the Lord, and joy in the God of my salvation.  
Prop. 5 Fifthly, Next unto God, and Christ, and the Spirit of Grace and Holiness, see that the Saints may have a quiet, and a comfortable abode amongst you; for certainly, 
See the great interest of States and Kingdoms, by Mr. Tho. Goodwin, in a Sermon before the Honourable House of Commons, on Psal. 105.14, 15.  the great interest of Nations, and safety of Kingdoms, lies very much in that, in labouring to cherish, and to maintain a race of righteous ones, a generation of holy ones, that may still be looked upon as a blessing in the midst of the Land. In that day, says the Prophet, shall Israel be the third with Egypt, and Assyria, even a blessing in the midst of the Land. And I will bless thee, says God to Abraham, and make thy name great, and thou shalt be a blessing. And again, Thus saith the Lord, 
Gen. 12.2.  As the new wine is found in the cluster, 
Isa. 65, 8.  and one saith, Destroy it not, for a blessing is in it; so will I do for my servants sakes, 
Jacob, Gen. 30.27.  says God, that I may not destroy them all.  
Ye know what a blessing jacob was to the house of Laban, and what a blessing joseph was to the house of Potiphar, 
Joseph, Gen. 39.5. Moses, Psal. 106.23.  and what a blessing Moses was to the whole house of Israel; He said, he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them: 
Elisha.  And when Elisha the Prophet was ready to die, joash King of Israel came and wept over his face, with this expression, 
2 Kin. 13.14.  O my father, my father, the chariots of Israel, and the horsemen thereof: as if he should have said, When thou diest, all our strength dies; thou art worth ten thousand of us.  
Prop. 6 Sixthly, in your carriage towards the Saints especially, Learn to distinguish between the person failing, and the failing of the person; between the weak infirm Christian, and the weakness or infirmity of the Christian; between the erring person, and the error of the person: And let not one that is otherwise very useful and precious, be utterly rejected, despised, or laid aside, because of some infirmity, some weakness or other that he is peradventure guilty of: 
Parisiensis.  As Parisiensis said of Excommunication, that it should not be for toys and trifles; for, that were just as if one should see a flea on a man's forehead, and should presently take a Beetle, and knock the man in the head to kill the flea. Have we not all failings? Are we not all subject to infirmities? Let us therefore bear with one another, and look what allowance we do justly expect for ourselves from others, the same let us give to others: Let's not reject others for such a fault, for the like whereunto we ourselves would not be rejected: Let not us be cruel to others in that case, lest others be cruel to us; For, with what judgement ye judge, ye shall be judged, 
Matth. 7.2.  says Christ, and look what measure ye meet, in that case, the very same shall be measured to you again.  
Prop. 7 Seventhly, Do not rashly charge any man with that for a failing, or for a gross miscarriage in him, which in itself is no such matter: Woe unto them, says the Prophet, that call evil good, and good evil; that put darkness for light, and light for darkness, 
Proprie in eo distinguuntur [Haeresis & Schisma] quod Haeresis opponatur fidei, Schisma charitati. Ames. de consc. lib. 5. cap. 12.  Isa. 5.20. Call no man Heretic, but he that is an Heretic; nor no man Schismatic, but he that is a Schismatic; Names oftener used then well understood: Take heed of charging that upon any man's score for an error, which in itself is no error; for it is certainly both a very dangerous, 
See Mr. Burroughs H. Divis. ch. 25.  and a very scandalous thing to do so: Is it not to bear false witness against a Neighbour, and so an absolute breach of the Ninth Commandment? And although it be sadly to be lamented, that there is so much amiss, yea too much amiss amongst us, both in point of Error, and likewise in point of Heresy, yet is it not of absolute necessity, that all should be Error that men call Error, or that all should be Heresy that they are pleased to call Heresy; After the way which they call heresy, says the Apostle, 
Acts 24.14.  so worship I the God of my fathers, believing all things that are written in the Law and the Prophets.  Let no man uncharitably conclude from hence, That I do any way favour fundamental Errors, or any of those damnable Heresies spoken of 2 Pet. 2.1. which have hitherto been, and (I trust) ever shall be an abhorrency to my thoughts. This is all I contend for, Let not Truth be called Error or Heresy, nor yet Error or Heresy called Truth; for than we are in a ready way of justifying the wicked and condemning the just; which are both of them an abomination to the Lord, Proverbs 17.15. 
Prop. 8 Eightly, Be not too credulous of Rumours; an innocent person may be slandered: Who more grave or austere in his carriage then john the Baptist? 
Si Accusassc sat est ecquis innocens? si Negasse ecquis nocen?  and who more courteous, or affable, or sweetly condescending, than our blessed Saviour? and yet ye know what the holy Ghost says concerning both, 
Mat. 11.18, 19  john came neither eating nor drinking, and they say, He hath a Devil: The Son of man came eating and drinking, and they pointed at him, and said, Behold a man gluttonous, and a winebibber, a friend of Publicans and sunners: Had it been fair, think ye, for any man to have fomented these ill reports concerning Christ and his forerunner, because their Adversaries traduced, & abused them on this manner? who would willingly be thus served, or dealt withal himself? Let us therefore do as we would be done by: 
1 Tim. 5.19.  Against an elder receive not an accusation under two or three witnesses, saith the Apostle.  
Prop. 9 Ninthly, Against that which is truly erroneous and heretical, make use of those weapons that God's wisdom hath sanctified, and not that man's cruelty hath invented. The weapons of our warfare are not carnal, 
2 Cor. 10.4.  says the Apostle, but mighty through God, to the pulling down of strong holds: Ye will hardly ever be able to subdue Spiritual enemies by Carnal weapons: God may persuade Japhet to dwell in the tents of Shem, 
Nemo invitus bene facit, etiam si bonum est, quod facit. Aug. confess. lib. 1. cap. 12.  but who shall force him to it whether he will or no? It is the Prerogative Royal of Jesus Christ, To teach the Heart, 
Cathedrum habet in calis, qui ●orda docet. Id.  To judge the Prince of Darkness, To conquer the strong man armed, To set up his own will alove the will of the Creature, 

Voluntus divina, est illud Auxilium, sine quo tentatus quilibet superatur, & per quod tentatus quilibet superans, efficaciter superat tentatorem. Tho: Bradwardin. de causâ Dei. lib. 2. c. 6.  
The greatness of Christ's Kingdom, is this, That Princes do voluntarily become his Subjects, not by Might compelling them, but by his Spirit persuading them; not by Arms, but by Arguments; not by conquest, but by conviction. Mr. Edw. Reynolds, Sh. of the Earth. page. 2.   according to that of the Psalmist, Thy people shall be willing in the day of thy power, John 16.11. Luke 11.21, 22. Psal. 110.3.  
Prop. 10 Tenthly, In all Debates and Conferences with others, 
Amor meus pondus meum eo feror quocunque feror. Aug. As Ens in Logic communicates his Being to the ten Predicaments, so is Love to the ten Commandments. Dr. Stoughton, L. S. Spouse, pag. 48. Hence we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Love, says the Apostle, is the fulfilling, or fullness of the Law, Rom. 13.10. The end of the Commandment, 1 Tim. 1.5. The bond of perfection, Col. 3.14. or the perfection of bonds, perhaps (by an usual Hebraism) the most perfect bond that ties all God's graces to us; The Ring of Gold with this posy in it, The golden girdle about the paps of Christ, Rev. 1.13. Id. Auth. loc. cit.  let love and a spirit of meekness be predominant; otherwise, though the matter of the discourse be lawful, and commendable, and good, yet the manner of conveyance may be stark naught, and utterly spoil all: There be few so bad, that will not willingly lend an ear to him, of whom they are verily persuaded that he really intends them good: And what will sooner beget such a persuasion, than love and meekness? Christ himself was of such a spirit, full of love, 
Matth. 11.29.  full of meekness: Learn of me, says he, for I am meek and lowly in heart, and then ye shall find rest unto your souls. 
Gal. 6.1.  And, Brethren, says the Apostle, if any man be overtaken with a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself, 
2 Tim. 2.25, 26.  lest thou also be tempted. And, The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth; and that they may recover themselves out of the snare of the Devil, who are taken by him at his will.  
Prop. 11 Eleventhly, Let not the servants of God, such as are called so, 
Read to this purpose, and observe Rom. 14. where the Apostles scope seems to be this, That the people of God should principally mind those things that were Substantial, such as Righteousness, and Peace, and joy in the holy Ghost; and in the mean time, not judge, or despise, or condemn one another about meats and drinks, and days, and such like things, that were but Circumstantial, and that might be either done, or left undone, without any manifest offence to God, as the case then stood, and therefore why not without any manifest offence to one another?  and that would approve themselves to be so, let not them envy, malign, or despise one another for those things that are under dispute, and that are not yet fully and clearly determined either one way or another; let them rather fall upon the practising of those other things in common, wherein they do agree, & not to be too boisterous or violent about those things that are doubtful, & that are litigious: Brethren, says the Apostle (and it's a golden Rule, even that of his) whereunto we have already attained, let us walk by the same rule, let us mind the same thing; and then, says he, if in any thing ye be otherwise minded, God shall reveal even this unto you, Phil. 3.15, 16.  
Prop. 12 Twelfthly, In things of this nature, and where the Scripture is silent, 
Quis Revelabit quod Deus texit? Praestat per Deum nescire, quia ipse non Revelaverit, quam per hominem scire quia ipse praesumpserit. Tertul. de Animâ.  Let no man stubbornly or pertinaciously adhere to his own Opinion and Way, thinking that he must needs be in the right, and that all others must needs go wrong, that differ from him in the least degree or measure; In doubtful matters it is not wisdom to be over-confident, either one way or another.  
Obj. Yea, but then say you, To countenance my Way, and to credit my Opinion, I have such and such concurring or going along with me, that are known to be learned, and known to be godly also.  
Ans. I do confess that there is something, yea very much in this; and therefore that rash unadvised spirit that too many are acted by, is not to be approved of, which puts them upon despising, and scorning whatsoever shall be offered to their Considerations, by those that are knowing and pious, what care I what such a one says; or what have I to do with that which such an Assembly determines? Pray take heed of such language, ye know not what spirit ye are of in it; this does not favour of a spirit possessed of that humility and meekness which the Gospel calls for; for the truth is, you ought to have a reverential respect unto the Opinions of godly men; and so much the rather if they be learned, as well as godly, and not to despise any help that God affords and sanctifies for the finding out of Truth. But yet withal it must be acknowledged, That in matters of Faith and Practice, and especially in matters of Worship, we are not merely to depend upon the judgements of men, of any men living, be they never so learned, 

Solus Deus doctrinam de side & cultu revelavit, ac supremi Legislatoris potestate sanxit, ac praescripihumano Generi ac per illa media five organa quibus sibi visum fuit promulgavit. Davenant de jud. & norm. fidei. cap. 4. Caeli misterium doceat me Deus ipse qui condidit non Homo qui se ipsum Ignoravit. Ambr. Nos concedimus hanc esse viam valde commodam invenieudi verum scripturae sensum, ut pii nimirum & docti homines conveniant, & diligenter causam examinent, veritatemque exquirant, ita tamen ut non nisi ex scriptures quicquant pronunciare Audeant. Whittak. Controvers. 1. quest. 5. cap. 6.  
Vid. Ejusil. Whittak. respons. ad Rat. Edm. Camp. nec non. Desens. count. consut. joh. Dur. tom. 1. oper. See also The Temple measured, by Mr. J. Noyes, pag. 24.   never so holy: In those cases we are not merely to inquire what Luther says, or what Calvin says, what this man says, or what that man does, but look what God himself says by way of command and promise, that must be the object of our Faith, and that must be the rule of our Practice continually: And yet in this we are not against secondary helps neither, The Practice of the Churches, The Sentence of the Fathers, The Definitions of Counsels; who says that any of these are to be despised? I do not say so, neither would I have them to be despised, but all due respect given to them.  
But yet that Affirmation of Dr. Whittakers is certainly a very true one, That the Practice of the Church, is the Custom of men, The Sentence of the Fathers, the Opinion of men, and The Definition of Counsels, the judgement of men; so that here is but Men, and Men, and Men, all along.  
Now when I view the Customs of men, and the Opinions of men, and the judgements of men, if I find them exactly conformable to that rule of Righteousness, which they and I ought to walk by, than I am willing to assent, and go along with them: But if in any thing they do swerve from that perfect rule, they must therein give me leave peaceably to descent, I am not bound to follow any men living, any farther than they follow Christ: Be ye followers of me, 
1 Cor. 11.1.  as I am of Christ, says that great Apostle, 
2 Cor. 11.28.  that had on him the care of all the Churches; if I do not follow him, says he, do not you follow me; if I tread not in his steps, do not you tread in my steps: And therefore  
Prop. 13 Lastly, Let us all admire and adore the holiness and wisdom of God, in the composure of the Scriptures; 
Adoro Scripturae plenitudinem. Tertul.  as the Father said, I adore the fullness of the Scriptures. LUTHER was a man that wrote much, and truly much to very good purpose; and yet in one part of his Works he hath this passage, says he, 

Ego odi meos libros, & sape opto eos interire quod metuo ne morentur lectores, á lectione ipsius scripturae quae sola omnis sapientiae sons est. Luther in Gen. 19 Deambulat in Paradiso Deus, quando divinas Scripturas lego, Paradisus Genesis liber, i●quo virtutes Pullulant Patriarcharum; Paradisus Deuteronomium, i● quo Germinant legis Praecepta. Paradisus Evangelium in quo Arba uttae bonos fructus facit, & eternae spei man data diffundit per universos Populos. Ambros. Epist. lib 4. Ep. 31.  
Nolo-Argumento credas sancte Imperator, & nostrae disputationi: Scripturas Interrogemus, Interrogemus Apostolos, Interrogemus Prophetas, Interrogemus Christum. Id. de fide ad Gratian. lib. 1. cap. 4.   I have even hated mine own Books, and do often wish they might all perish, and be lost, because I fear lest men should be detained thereby from reading the Scripture, which is the only fountain of all true wisdom.  
And therefore as Eliphaz in job concluded his Discourse, so will I mine, it is a considerable expression that he there makes use of, job 5.27. Lo, thus it is, says he, we have searched, and found it out to be so, and therefore hear it, and know it for thy good: so it is translated; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi scito Mont. Audi iliud, & tu scito tibi, ●. est Acquiescito illi, & commendato memoriae, Vat. in loc.  but it is in the Hebrew, Hear it, and know it for thyself.  
Now I make account, that a man never knows any thing for himself, he never knows any thing so as to have it exactly fitted for his own judgement and Practice, until he hath taken some pains to ponder it, and to examine it by the Scriptures; he can never till then be master of what he hath heard or read.  
And therefore ye see those noble Bereans are commended for this, 
Bereans.  Acts 17.11. for searching the Scriptures daily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dijudicantes, i.e. diligenter & ad bibito studio singula perpendentes. Bez. in loc.  to see whether the things that Paul delivered were so, or not: they would not go upon trust, or credit the Doctrine that Paul himself delivered, until they had proved it by the Scriptures, and by that means made it their own.  
And those good Samaritans, 
Samaritans.  that upon the woman's report went out to hear Christ, they found a great deal of difference, between that which was reported to them by another, and that which they heard from his own mouth; 
Dulcius ex ipso fonte, etc.  and therefore say they to the woman, joh. 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world.  
And so when we have considered that which is commended to us, and compared it with the Scriptures, and find it to be every way consonant and agreeable thereunto: Now we believe it, and yield assent unto it, not because such a man delivered it (though we bless God for his help too) but now we assent and yield unto it, because of the Divine Truth that is in it; and because we see that jesus Christ himself hath commended it over unto us by such a servant of his; This is to know things for yourselves now: and the truth is, you cannot conscientiously give in a full and clear assent unto any thing, until this be first done.  
And if any thing that ye have met with, 
Private Conferences very useful among the people of God.  or that hath been practised heretofore, seem dark, or doubtful to you, its good, yea necessary, to make out such things by private Reasonings and Conferences one with another, which I am persuaded would end a great deal of stir and strife, if they were more in use amongst us, and wisely improved by us.  
And thus have I given you a full and faithful account of what I conceive singularly to conduce unto the establishment of Peace, and unto the Settlement of men's Spirits, in these unsettled times, That God may increase the Nations, and not destroy them, enlarge the Nations, and not straiten them; these things would certainly tend to the augmentation and enlargement of the Nations, and not to the destruction or straitning of them any way in the world.  
But truly, if you will assume so much liberty and boldness to yourselves, as to take your Brethren by the throat presently, 
Note.  or so as to draw the sword upon them, because of every private difference in Opinion between them, and you, about matters of no great moment, Than ye may have War upon War, for what I know; and one woe may no sooner be passed, but another may come in upon you like one wave or billow of the Sea upon the neck of another, and so you may by't and devour one another, 
Gal. 5.15.  until ye be quite consumed one of another, as the Apostle speaks.  
Let me but add this Caution, 
Caution.  and I have done, Take heed, I beseech you, of quarrelling and contending so long, until ye have utterly tired out the patience of God, and quite disengaged him from being amongst you any longer: Those precious and glorious Attributes of his that have been mentioned, The greatness of God, and The power of God, and The wisdom of God, and The holiness of God, and The Providence, and The justice, and The mercy of God, be sure to have these things not against you, but for you, that so the same God who is most glorious in all these Attributes of his, may increase these Nations, and not destroy them, enlarge these Nations, and not straiten them again.  
FINIS.