SOLOMON'S CHOICE: OR, A Precedent for KINGS and PRINCES, and all that are in Authority,  
Presented in a SERMON before the Honourable House of COMMONS at Margaret's Westminster, at their public Fast, Septemb. 25. 1644.  
By Lazarus Seaman, Pastor of the Church of Christ at Alhallowes-Breadstreet-London. One of the Assembly of Divines.  Wisdom is better than weapons of war, Eccles. 9 18. Scornful men bring a City into a snare, but wise men turn away wrath, Prov. 29. 8. Be wise now therefore O ye Kings, be instructed ye Judges of the Earth, Psal. 2. 10. 
LONDON, Printed by E. G. for J. Rothwell, and are to be sold at his shop at the sign of the Sun, in Paul's Churchyard. 1644.   

TO THE HONOURABLE THE House of COMMONS in Parliament Assembled at Westminster.  
Honourable, and Renowned Worthies,  
THe subject which I have treated on was well worthy of your ears: but very unseemly for my tongue. Yet because WISDOM which is THE EXCELLENCY OF KNOWLEDGE is so exceeding necessary to make poor England once more happy, therefore I have endeavoured to quicken your desires and prayers for the attaining of a full measure, that the want of all other ranks may be supplied out of your abundance. We have amongst us the worst of evils, A CIVIL WAR. A KINGDOM DIVIDED AGAINST IT SEEFE. The Nations round about us might justly apply St. Paul's reproof of the Corinthians unto us with a very little alteration *. And how can we choose but apply 
Cor. 6. 5, 9  it unto ourselves? It may be said of England now as * one sometime said of France, THAT THERE IS MORE 
〈◊〉 de Cleg●is de lapsu ●eparatione 〈◊〉. cap. 10.  RIGHTEOUSNESS IN HELL, THAN IN THIS KINGDOM. For there norighteous man is afflicted, nor any wicked man punished unrighteously: but here good and evil men are all involved in common miseries, and suffer either on the one side, or on the other, and too often by both. I speak not this either to blame Gods righteous judgements, or your necessary defence of yourselves, and endeavours to suppress the Forces raised against you; but to represent the most miserable condition of this distressed, and almost-utterly-destroyed Kingdom. As touching outward means to redress these grievances, our hopes are in your wisdom, WHO ARE MEN THAT HAVE UNDERSTANDING OF THE TIMES, TO KNOW WHAT ISRAEL OUGHT TO DO *. And suppose 
Chro. 12. 3●.  the Lord should be so gracious unto us, that we might have just occasion to beat our Swords into Plowshares, and our Spears into Pruning-hookes *, which is the unfeigned 
〈◊〉 4. 3.  desire of all the well-affected; there is a further task to try your wisdom. For what is it that is expected from you as chosen instruments under God for his special service in these days? Surely no less, (if I may use that Scripture phrase proverbially, as some interpret it) * then a new 
●on the ●ation.  Heavens, and a new Earth, wherein dwelleth righteousness. That is, A REFORMED CHURCH, A REFORMED COMMONWEALTH. For the one, we have had the name a long time, (as Sardis had a name to live, and was dead.) And for the thing, we had it in part, now we would have it entirely, and without mixture. The other, viz. the Commonwealth must be suitable to the former. It's a charge laid upon those Worthies who laboured for reformation 
* By Dr. Jackson.  in the days of QUEEN ELIZABETH OF blessed MEMORY, and after, as if they had winked at the corruptions of the State which were known and certain, and pretended to singular holiness in the business of Religion as it is strictly considered. It ought therefore to be the less offensive if the Watchmen of this present generation do sound their Trumpets louder than heretofore, and cry out in good earnest for A REAL REFORMATION, 
* The substance of the Covenant.  as among themselves, and in things Ecclesiastical, so in yourselves likewise, and in all affairs and businesses whatsoever. Be not deceived, God is not mocked. It will not be taken at our hands that our goodness be like the morning dew, or that we should be like Ephraim, a Cake half baked. God requires more. He promises grace for more. The Word, and the Rod, in both which God stretches out his hand and says, Behold me, behold me, must teach us to perfect holiness in the fear of God. The NOBLES OF BOHEMIA in the preface before the confession of their Faith rehearse some prophetical passages of their Ministers; and particularly, the words of JOHN Hus, to this effect: 
* Corpus & S tagma Confessnum, part 2 p. 224.  We (speaking of himself, and other teachers of that age) as yet go but about the surface of the business, and see as it were through Latices, or a Cloud, not piercing to the inward parts: but a people shall succeed which shall dive into the bottom of the business, and build on the solid foundation. Yet this must be done by little and little. And it shall be effected with great pressure and affliction, and with exceeding difficulty. All this is very conso●●●● to Scripture and experience, and therefore the more to be heeded. Reformation must proceed from one degree to another, TILL THE LAMB'S WIFE HAVE MADE HERSELF READY, etc. 
* Rev. 19 7.  And until those other prophecies be accomplished which I shall but point you to peruse, and that because they concern both States. Isatah 1. 25, 26, 27. Revel. 11. 15.  
If the question be, When shall these things be? It must needs be answered in part with the words of Christ, It is not for you to know the times and seasons which the Father hath put in his own power 
* Acts 1. 7. . And yet it must also be added, that the time for us to endeavour it is now, even while it is called to day.  
For our parts who are Ministers, we know it, and rejoice in it. Christ must increase, we must decrease, until the time come, That the Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously 
* See Calvin on Isaiah 24. 23. .  
As for you that are Magistrates, and now sitting in the Supreme judicatory of this Kingdom, I beseech you to consider what is expected of you, and from you. Shall tyranny, bribery, oppression, partiality, covetousness escape unpunished, or remain unreformed any where? Will God humble Monarchy, and destroy arbitrary government every where, (as certainly he will) and let inferior Magistrates degenerate into the same sins? Must scandalous Ministers be cast out as unsavoury Salt unto the dunghill, and shall scandalous people live as if they were Lawless?  
All this is but to praise, 
* Qui monet ut faciat, etc.  encourage, and strengthen you in your holy purposes and resolutions, notwithstanding the difficulty of the work in hand, and the mighty mountains of opposition which are raised in the way. What remains, but that you be real, resolute, and exemplary in the work of reformation. For thus saith the Lord. If ye throughly amend your ways and your do, if ye throughly execute judgement between a man and his neighbour—. Then will I cause you to dwell in this place, in the Land that I gave to your fathers, for ever, and ever 
* Jer. 7. 5, ●7. . The Lord furnish you with all the fruits of his Spirit, whereby you may be enabled hereunto.  
I shall not presume, (that be fare from me) to direct your wisdoms in any part of the great work which is before you. Only touching the means of attaining that wisdom which I have spoken of, I beseech you consider those words of David 
* Psal. 119. 99, 100 . I have more understanding than all my Teachers, for thy testimonies are my meditation. I understood more than my Ancients, because I kept thy precepts. I know your business is great, and your spare hours but a few. You cannot read much, nor it may be pray long. Yet even in the Camp Alexander would find time to read Homer, 
* Quintus Curtius.  and from him he might soon learn how to husband time. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H●●. ●●. ●.  The books of Samuel, the Kings, and Chronicles are proper for you, and a key to the Prophets. There are many prayers with you and for you, but your own humility and fervency in private will afford you most comfort. And that your practical wisdom, according to the rule of Scripture may be seen and read of all men in all your proceed, and a blessing from Heaven upon them, is and shall ever be the prayer of him who is  
Humbly and affectionately devoted to your service in Christ Jesus. LAZARUS SEAMAN.   

SOLOMON'S CHOICE: OR, A Precedent for KINGS, and PRINCES, and all that are in Authority.  1. KING'S chap. 3. vers. 9 
Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?  
FOr more orderly entrance into the handling 
The Introduction.  of these words, and the better understanding both of them and of the context, there are three special things which I shall commend unto your present observation out of this Chapter.  

1. Solomon's love to God.  
2. God's love to Solomon. and  
3. The special use which Solomon made of God's special love unto him.   
Solomon's love to God is described in the third and fourth 
The first special.  verses, and therein there are these particulars considerable. First, the sincerity of it. Secondly, the infirmity which did accompany it. These are laid down together in the third verse. And thirdly, an instance to prove both, in the fourth verse.  
The sincerity of his love is contained in these words: And Solomon loved the Lord, walking in the Statutes of David his father. That is, in the same Statutes which David his father walked in 
* See 2 Kings 22. 2. . In which words there is both a direct assertion, He loved the Lord; and a demonstration of that which is asserted, He walked in the Statutes of David his father. This agrees well with those words of our Saviour, If ye love me, keep my Commandments. 
●ohn 14. 15.   
The infirmity which did accompany his love, is expressed in those words:- Only he sacrificed, and burnt incense in the high places. His marrying of Pharaohs daughter is not where imputed unto him for a sin, 
(a) Nusquam hoc nomine in sacris literis reprehenditur. Mencchius in loc.  because it is supposed she was before the marriage converted to the true Religion. The 45 Psalm makes this more than probable.  
Sacrificing in high places seems to be excused in the second verse, yet not wholly, but in part. 
(b) A tanto sed ●on a toto.  The Law of God for sacrificing in one place only which God should choose, is very express. Levit. 17. 3. Deut. 12. 13. And therefore whatsoever might be pleaded from examples of old, the custom of the times, or the ease and benefit of the people, it was a sin either to use, or suffer other places than that one for sacrifice. Yet as the people in the second verse, so the King in this third seems to be reprehended in that regard 
(c) Not only Cajetan on the place, but Tremelius and Junius excuse Solomon; how solidly let the learned judge. . Yet such an infirmity as this might well consist with sincerity; for we read the like of Asa. The high places were not removed; nevertheless Asa his heart was perfect with the Lord all 
1 Kings 15. 14.  his days.  
By the way let us here take in these following Observations:  
1. To love God is a matter of singular commendation. 
Inferences from the first special.  This was the brightest Diadem in Solomon's Crown. There cannot be a blacker brand than that which is set on many in the prophecy concerning these latter days: That they are lovers of themselves, and lovers of pleasures more than lovers of God 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. A second inference. .  
2. There is no absolute perfection to be found in the best of God's servants. David was a man after Gods own heart, except in the matter of Vriah. That which is said of the Angel and Church of Sardis, I have not found thy works perfect before God 
(b) Revel. 3. 2. , may be said of all Magistrates, Ministers, and the best Christians. Cur righteousnesses are as filthy rags 
(c) Isa. 64. 6. . If we say that we have no sin, we deceive ourselves, and the truth is not in us 
(d) 1 John 1. 8. Use of the second inference. .  
Therefore, 1. let us humble ourselves upon all occasions, and be serious in the work and business of this day, which is to afflict our souls before God 
(e) Levit. 23. 27 .  
2. Let's be always mortifying of corruption, and die daily to sin, and cleanse ourselves from all filthiness, both of the flesh and spirit; perfecting holiness in the fear of God 
(f) 2 Cor. 7. 1. .  
3. Let's add to our faith virtue, and to virtue knowledge. 
2 Pet. 1. 5.   
But above all, 4. let's trust perfectly to the grace of Christ 
(g) 2 Tim. 2. 1. , and rest wholly and alone upon him, who of God is made unto us wisdom, righteousness, sanctification and redemption 
(h) 1 Cor. 1. 30. . In whom it is that we are complete 
(i) Col. 2. 10. The third Inference. .  
3. Observe we further. God takes notice of all good and evil in his children. He doth graciously distinguish of their ways. That which is evil, he sets upon record as evil; yet acknowledges, owns, and accepts of that measure of good which he finds in them, be it more or less. This appears at large by all Christ's expressions to the seven Churches of Asia 
(k) Rev. ●. & 3. chap. .  
The knowledge of it makes much for the praise of his 
Use.  Wisdom and Justice, and serves both for our humiliation and consolation: For our humiliation, because all things are naked and open before him with whom we have to do 
(a) Heb. 4. 13. . He is acquainted with all our ways 
(b) ●sal. 139. 3. . For our consolation, because there is no God like unto him for passing by transgression 
(c) M●c. 7. 18. . If he should mark iniquity who should stand? 
(d) Psal. 130, 3. . As for all the good we do, we shall in no wise lose our reward 
(e) M●t. 10. 42. .  
As touching Gods love to Solomon, it's largely described 
The second special.  from the fifth verse to the fifteenth, wherein we have the History of a most holy and gracious communication between God and Solomon in a dream, in which the exub'rancy of God's love to him appears by these particulars.  
First, in passing over the corruption of the times unpunished. 
The particulars whereby Gods love to Solomon is manifested.   
Secondly, in communing with him as one friend with another, and that in such a manner as was not ordinary either between God and man, or between God and his own peculiar people.  
Thirdly, in giving of him liberty to ask what he would. And God said, ask what I shall give thee, at the fifth verse; a strong temptation, and yet withal an extraordinary favour, and that which cannot be paralleled. 'Twas a great liberty which Abraham took to himself in prayer, 
Gen. 15. ●.  when he said, Lord God, what wilt thou give me, seeing I go childlesses etc. And God did mightily stoop unto that unbelieving Ahaz, in saying, Ask thee a sign of the Lord 
Isa. 7. 11.  thy God: ask it either in the depth, or in the height above. But no instance reaches fully unto this, wherein the love 
Eph 3. 20.  of God was so much the greater, because he is able to do exceeding abundantly, above all that we ask or think 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Fourthly, in guiding of his heart to ask that which was most meet. It was easy for God to promise freely and largely, and to perform accordingly, but it was hard for Solomon to ask that which might become him. 
* Nemorite preca●ur, nisi quem' Deus incitet ad ●●andum. Pe●. Mart.  Many have not only lost their opportunities but undone themselves by foolish requests, as Adonijah.  
Fiftly, in accepting of his choice. And the speech pleased the Lord, that Solomon had asked this thing, the tenth vers●.  
Lastly, in multiplying of his blessings upon him beyond all desert, and expectation. Behold I have done according to thy Word, lo I have given thee a wise and an understanding heart, so that there was none like thee before thee; neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked; both riches and honour: so that there shall not be any among the Kings like unto thee, all thy days. The 12 and 13 verses.  
By all which there is a lively demonstration, that besides 
An inference from the second special.  the common love of God to mankind, and his special love towards his Church and children, there is a singular and peculiar love wherein he abounds towards some according to his good pleasure.  
And this serves first to manifest and magnify 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the exceeding 
The use of that inference.  riches of his grace, Eph. 2. 7.  
As also, secondly, to quicken us unto a holy emulation amongst ourselves, that each of us may strive to be better than other, and to do and suffer more for Christ, because God can make us more than a proportionable recompense, even in point of love.  
It serves also, thirdly, to show the reason of that variety which is found in God's providence towards his own children; some rich, some poor, some noble and sitting among Princes, others are made the dung and offscouring of all things, & yet all equally chosen in Christ, called according to his purpose, justified, adopted, sanctified, and heirs of glory.  
And yet further, fourthly, to reprove our slothfulness for neglecting God, as usually we do. This singularity of his love is no matter of discouragement, as some 
Dix●rit fortè q●●spiam, ●ur etiam 〈◊〉 opti●●●●is n●● datur? Into datur. Ch●istus e●im dixit, Quicq●id 〈◊〉, etc. John 14 14. 1 John 5. 14. Rom. 8. 2●. Zich. ●● 10.  may think, but rather an invitation and incitement unto all. We have every one of us a full breast of consolation in the promises, Ask, and it shall be given you, etc. Mat. 7. 7. If ye shall ask any thing in my name, I will do it, saith Christ our advocate. And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us. We have also the spirit to help our infirmities. The spirit of supplication and grace. God doth every day new and strange things for his people. And which of us have not some blessing or other which we must needs acknowledge to be our own peculiar?  
The third special, and that which is most remarkable in 
The third special.  the Chapter is the singular use which Solomon made of God's singular love; That consisteth in two particulars:  
First, in improving of it to his own benefit, and the good of the people which God had committed unto his charge, as in the words of the Text. Give unto thy servant therefore an understanding heart, etc.  
And secondly, in improving it to God's glory (the centre wherein all things meet at last,) as is declared in the 15 verse. And Solomon awoke, and behold it was a dream; and he came to Jerusalem and stood before the Ark of the Covenant of the Lord, and offered up burnt-offerings, and offered peace offerings, and made a feast to all his servants.  
Oh that there were in every one of us such a heart, that we could improve the evidences of God's love to us, unto his praise and for public good. Our days of humiliation wherein we have long waited on the Lord, and still do wait, would soon be turned into days of thanksgiving, according to that promise in Zachary, chap. 8. vers. 19 Thus saith the Lord of hosts, the Fast of the fourth month, and the Fast of the fifth, and the Fast of the seventh, and the Fast of the tenth shall be to the house of Judah joy and gladness, and cheerful Feasts. But alas, destruction upon destruction is cried, for the whole Land is spoiled 
* Jerem. 4. 20. . And what's the cause of all this evil? Even that which follows in the 22 verse of that Chapter. For my people is foolish, they have not known me, they have no understanding: they are wise to do evil, but to do good they have no knowledge.  
If it be demanded, what remedy? the answer is out of the words of the Text, Give unto thy servant an understanding 
The Text.  heart, etc.  
In which words we have three things to consider of.  

1. Solomon's choice, or desire.  
2. The ground and reason of that choice.  
3. The means which he useth to attain it.   
His desire in general is an understanding heart; and more especially, an understanding heart to judge God's people, and to discern betwixt good and bad.  
That is, ability and faithfulness to perform the office and duty of a King towards the people of Israel, agreeably to the will of God.  
The ground and reason of his desire is partly the sense of his own weakness and insufficiency, which is intimated here in that exclamation at the close, For who is able to judge this thy so great a people? and more fully expressed in the seventh verse. I am but a little child: I know not how to go out, or come in; and partly also from the consideration of the people over whom God had set him, and that in two particulars: 1. Because they were God's people. Thy people. 2. Because they were a great and numerous people This thy so great a people. Both these reasons are more fully laid down in the eighth verse immediately foregoing: for in these words Solomon sums up and couches the strength of all which he had said before. And thy servant is in the midst of thy people, which thou hast chosen, a great people, that cannot be numbered, nor counted for multitude, vers. 8.  
The means which he useth to attain his desire is prayer, 
3.  which here he makes to God in faith, and with a great deal of humility.  
Some of the Schoolmen, and popish Commentators dispute out of this text, 1. whether Solomon had the use of freewill in this dream; and 2. whether he merited at the hands of God by ask wisdom 
* Aquira●. 1. 2. qu. 113. a●. 3. ad. 2. & 2. 2. qu. 156. ar. 5. ad. 1. Cornelius a Lapide in loc. ; but I shall leave them to their dream about these their supposed problems. And for the better understanding of every tittle in the Text, and that every word may be duly weighed before I settle on any point of doctrine, I shall endeavour to hold out unto you such observations as may the better enable us to comprehend whatsoever it pleaseth God herein to reach forth to us by his Spirit.  
The first observation toward the explication of the 
1. Observation.  words is this: All the expression; which are used in the Text are very significant. Give, i. e. graciously bestow on me, and work in me, according to thy free grace, and almighty power.  
Unto thy servant] an humble description of himself. King's are Lords and Masters towards men, but servants towards God. Under his authority. At his command. Set up by his providence. Deposed at his good pleasure. He changeth the times and the seasons: he removeth Kings, and setteth up Kings. In particular we read of Nabuchadnezzar. 
Dan. ●. 21.  He was driven from the sons of men— till he knew that the most high God ruled in the Kingdom of men, and that he appointed over it, whomsoever he will 
(b) Dan. 5. 21. . And more generally, the Psalmist speaking of God saith, He shall cut off the spirit of Princes: he is terrible to the Kings of the earth 
(c) Psal. 76. 12.  Therefore absolute power, and to be the sons of men are absolutely incompatible, even in those who are called Gods.  
An understanding heart] This expression also, savours of a great deal of humility. Cor docile, so the vulgar Latin; a teachable heart. Cor audience, so Arias Montanus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a hearing heart. He presumes that God would be willing to teach him by his Spirit, but is afraid lest through corruption he should turn the deaf ear. God offers himself a teacher to many, but they are not willing to learn of him. - Depart from us, for we desire not the knowledge 
Job 21. 14.  of thy ways. Yet we may not be too curious about the phrase here; it's plain enough what Solomon meant, both by God's answer, at the 11. and 12. verses, compared. Because thou hast asked this thing,— understanding to discern judgement. Behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart. And by that other relation which the holy Ghost makes in a Chron. 1. 10. Give me now wisdom and knowledge, that I may go out and come in before this people, etc.  
It follows in the Text, to judge] This one word comprises all the duty of a King, either for peace or war, at home, or abroad, upon ordinary, or extraordinary occasions. As in that other place, Make us a King to judge us, like all the Nations 
(d) 1 Sam. 8. 5. To judge here is praeesse, regnare, imperare, gubernare. vide Barthol. Westthemerum. . There be several ways of judging which yourselves are experimentally acquainted with. I'll say nothing of the particular kinds. All are here included, and in all, even in the lowest, about smallest matters there is need of wisdom.  
Thy people] Solomon seems to be much affected with this consideration, and therefore we should take the more notice of it. All people are God's people by Creation, and general Providence, but Israel were his peculiar people. Yea, a peculiar treasure unto him above all people— A Kingdom of Priests, and a holy Nation 
(b) Exod. 19 5, 6 ver ●● Respect must ●● had to Saints as S●ints: . The more Saints therefore there are in a Kingdom, the more care should be taken for governing of them with respect unto their Saintship. It's Christ his glory to be King of Saints 
* Rev. 15. 3. ; and it is the glory of all Kingdoms to have Saints for Subjects. To be King of Men is something. To be King of Nations is greater. To be King of Christians is the height of all. This therefore doth sadly aggravate the sins of many Governors in these latter ages, that all the injuries which they do unto their subjects, are done to Christians, to God's people, by such as profess themselves to be Christians.  
That I may discern between good and bad] This relates both to persons, and things. Different things, and different persons, require different administrations. There is a show of wisdom in folly, and an appearance of evil in the greatest good. Princes, and all that are in authority, use to be haunted with flatterers, and evill-counsellors, therefore they have need of a discerning spirit.  
For who is able to judge this thy so great a people?] A great people, that cannot be counted, nor numbered for multitude. As in the latter end of the eighth verse. Solomon admires the multitude of his Subjects. They were his glory 
(a) Prov. 14. 28.  in one sense, but they are also his fear and care, and make his burden the heavier. He seems to despair in himself, as well he might, at the greatness of his charge. Nowadays the Great ones of the World think they never have subjects enough unless they could conquer all the World, yea all Worlds. Alexander wept to hear of more than one, because he had not as yet conquered one. As some men join house to house, so do others join Kingdom to Kingdom. The Catholic King would feign be a Catholic Monarch. But Solomon's heart aches within him to consider the greatness of one Nation, which, as it was the smallest of all people in the beginning 
(b) Deut. 7. ●. , so it was never to be accounted of in comparison with those who were under one of the four Monarchies. An humble heart takes a true estimate of difficulties as they are, and such a heart God had graciously given unto Solomon. And thus far of the expressions and their significancy, which fall under the first Observation.  
The second Observation is this: Solomon disputes not upon 
2. Observation.  the words of God, 
* Nec petiit, ne● expectavit deliberandi spatium. Pet. Mar.  either on the meaning of them, or of the secret intention of God, whether it was to try him, or otherwise; much less of God's power, or faithfulness: but in ●ull assurance of faith he closes with the promise implied in the command, and improves the liberty which God had granted him with all holy boldness. Oh that we were like minded in reference to all the great and precious promises which are spread before us in the Scripture. Open thy mouth wide, (saith God) and I will fill it 
(c) Psal. 81. 10. . Concerning my sons, and daughters, command ye me 
(d) Isa. ●5. 11. . Call upon me in the day of trouble, I will deliver thee 
(e) Psal. 50. 15. .  
A third Observation. Solomon's heart was secretly guided 
3. Observation.  by God to ask wisdom. It's a special favour from God, to have grace whereby we may be able to ask things which are meet for us, and things agreeable to his will 
(f) 1 John 5. 14. . There are some (too many) who whisper into the ears of God such desires as are not fit to be named 
* Qui ●urpissim● vota d●i● insusurrunt Seneca. . Ye ask, and have not, because ye ask amiss, that ye may consume it upon your lusts, saith St. James 
(b) James 4. 3. . God's children are in a double respect beholding unto God in point of prayer, for teaching of them to pray, as well as for hearing prayers. The Lord in mercy vouchsafe us this grace, on this day of prayer, and then we shall have no occasion to complain as those wicked ones in Job,- What profit should we have if we pray unto him? 
(c) J●b 21. 15.  Or as those hypocrites in Isaiah, Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? 
(d) Isa. 58. 3.  but to conclude as David gins. I love the Lord: because he hath heard my voice, and my supplications 
(e) Psal. 116. 1. .  
The fourth is this. His request savours of many excellent 
4. Observation.  graces. Of faith (as we have seen already) and of humility, but especially of wisdom. He asks wisdom, with a great deal of wisdom. Wisdom proper and peculiar for him. Wisdom to govern. That which was most necessary for him. All that was necessary, and no more. He hath respect to his person, to his office, to the people, as they were his in one sense to rule and govern under God, but especially as they were Gods. 'Twas not for nothing that his father said of him, Thou art a wise man, and knowest what thou oughtest to do unto him 
(f) 1 Kings 29. H●d not Solomon been wise before, he had not known the worth of wisdom. Hall his contemplations, 17 book. . Sometime we have the graces which we seem to want. If Solomon had not received wisdom for government, yet he had wisdom to pray, and in prayer to prefer the choice of wisdom before other things. If we had all more wisdom in prayer, we might speed better, if it were but so much as Bernard had, to say, Lord thou that givest grace to the humble, give me grace to be humble 
* Domine qui das gratiam humilibus, da gratiam ut sim humilis. Bern. .  
The fifth Observation. Solomon is not at all solicitous for himself, his Honour and Prerogative, but trusts God with all of that kind. All the care which he takes is for the discharge 
1. Observation.  of his duty. Happy were it for all Nations, if those who succeed him in like Office did inherit from him such a disposition. Prince's would be more honourable both in life and death, in themselves, and in their posterity then usually they are. Jeroboam corrupted Religion to secure the Kingdom, as many in our days have turned Papists, or hankered that way for such an end. But the only means to establish a King upon his Throne is to be conscionable in his place. How large a promise is that which God made even unto Jeroboam, by Ahijah 
* 1 Kings 11. 38 ? And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that which is right in my sight, to keep my Statutes, and my Commandments, as David my servant did, that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. The book of Proverbs speaks frequently, and with strong asseveration to this purpose. It is an abomination to Kings 
Prov. 16. 12.  to commit wickedness, for the Throne is established by righteousness. The King that faithfully judgeth the poor, his Throne 
Chap. 29. 14.  shall be established for ever.  
But where is the man of any rank or quality, who makes matter of duty his main care? And if it be a fault, as questionless it is, in the Highest on Earth, to seek themselves, or to stand too much upon their honour, and particular interests, what shall we say or think of those who are of inferior rank and quality, not fit to be named when Kings are spoken of, and yet are guilty in this kind? The glory of God, the service of the State, and the good of the whole Kingdom, would be much more promoted than it is, were it not for those shameful and inexecusable contestations which are between those who are otherwise most Honourable, and well-deserving, about points of honour, and by-respects.  
The sixth Observation. The King here makes no question but 
6. Observation.  God had grace and wisdom enough in store, to enable him for his Kingly Office, that he might bring glory to God, and be a blessing to Israel in the discharge of it.  
And therefore Kingly government is not simply, and for itself to be excepted against. The Queen of Sheba's inference was very good. - Because the Lord loved Israel for ever, therefore made he thee King, to do judgement and justice 
(a) 1 Kings 10. 7. . It was part of the special blessedness promised unto Abraham, That Kings should come out of him. And to Sarai,- Yea I will bless her, and she shall be a mother of Nations: Kings of people shall be of her 
(b) Gen 17. 6. 16. . Christ rejoices in it as part of his glory, that by him Kings reigns, and Princes decree justice 
(c) Prov. 8. 15. . He himself was a King, and hath thereby sanctified that calling and estate. The benefit of this kind of government is as fully asserted in the Scripture as of any other. A King that sitteth in the Throne of Judgement scattereth away all evil with his eyes 
(d) Prov. 20. 8. 26. . And in the same Chapter, A wise King scattereth the wicked, and driveth the wheel over them. What shall we say to those most considerable places in Jeremy, wherein God seems to set out all the dimensions of his love toward his people the Jews? And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this City on the Sabbath day, but hollow the Sabbath day, to do no work therein: Then shall there enter into the gates of this City Kings, & Princes sitting upon the Throne of David, riding in Charets, etc. 
(e) Jer. 17. 24, 25.  It seems therefore that profanation of the Sabbath is very prejudicial unto Kings, and the true sanctifiers 
Note.  of it are their best friends. It follows in the same book, - Thus saith the Lord, Execute you judgement and righteousness, deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence unto the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house, Kings sitting upon the Throne of David, riding in Charets, and on horses, he and his servants, and his people 
(a) Jer. 22. 4. . By all which its more than manifest, that as it was never worse with that people, then when there was no King in Israel 
(b) Judg. 21. 25. , so it should never be better than when God bestowed a King on them, as the fruit and recompense of their obedience. Among the glorious things which are promised unto the Church of God, to be enjoyed in the latter ages of the world, this is one, and a principal means which is ordained towards the completing of her happiness, that Kings shall be her nursing fathers, and Queens her nursing mothers 
(c) Isa. 49. 23. . That the sons of strangers shall build up her walls, and their Kings shall minister unto her 
(e) Ch. 60. 10. . When the New-Jerusalem shall come down from God, Kings shall be no hindrance, but shall bring their honour and glory into it 
(f) Rev. 21. 24. . And therefore the most exact reformation in the Church may well consist with this kind of government in the State, and the folly of that Proverb will in due time appear to all the world, No Bishop, no King.  
We have therefore the more cause to be humbled this 
Special matter of humiliation.  day for all the evil which befalls us under such a government. The cry of such as are robbed, and spoiled, or impoverished, is loud; the cry of the widows, and fatherless is fare greater. There is abundance of innocent blood shed in the Land. The green tree and the dry are both cast into the fire. The circumcised and uncircumcised are visited in like manner. We must needs take that in Ezekiel unto ourselves. Behold I am against thee, and will draw forth my Sword out of his sheath, and will cut off from thee the righteous and the wicked 
(g) Ezel. ●1. ●. . That judgement which is threatened in Zachary lies heavy upon this Kingdom. I will no more pity the inhabitants of the Land, saith the Lord: but lo, I will deliver the men, every one into his neighbour's hand, and into the hand of his King, and they shall smite the Land, and out of their hand I will not deliver them 
(a) Z●ch 1●. 6. . God hath cut asunder his staff, Beauty, by withdrawing his wont Providence toward us; and his staff, Bands, by breaking the brotherhood betwixt one part of the people and another. It shames me to speak of these things without tears of blood. But what might be the cause of all this evil?  
In the main quarrel, I am confident we may plead our innocency, and say with David in the case between him and Saul.- Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me 
(b) Psal. 7. 8. . But surely the sins of the one party, are not the adequate cause of the judgement on both. What says God? Oh that my people had harkened unto me, and that Israel had walked in my ways. I should soon have subdued their enemies, 
Psal. 8●. 13, 14, 15.  and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him- And Solomon, When a man's ways please the Lord, he maketh his 
Prov. 16. 7.  enemies to be at peace with him. We must needs conclude therefore, that our ways are sinful, crooked, ways that are not good, seeing so many who were our friends are become our enemies. And we also may say, We have no King because we feared not the Lord; what then should a 
Hos. 10. 3.  King do to us? And if we shall still do wickedly, we shall be consumed, both we, and our King. 
1 Sam. 12. 25.   
Yet one Observation more to comfort us a little. Solomon 
7. Observation.  is very confident that his heart was in God's hands. Either to blind, or enlighten, to mollify, or to harden, to make him a blessing to Israel, or a judgement.  
Let not us therefore despair, either in regard of ourselves, or Our King. He that made Esau, and Laban relent towards 
Genes. 33. 4. 31. 29.  Jacob: That caused Saul to acknowledge unto David, Thou art more righteous than I: for thou hast rewarded me good, where as I have rewarded thee evil. And gave 
1 Sam. 24. 17.  Daniel so large a room in the affections of Darius, notwithstanding the conspiracy of evill-counsellors against him. And he that gave his people favour in the eyes of those 
Dan. 6. 20.  who carried them captives, even that great heart-commander 
Psal. 106. 46.  is able to set us all right in the apprehensions and affections of Him who is now too many ways at distance from us. We have a divine testimony to build our faith upon. The King's heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will. And many instances 
Prov. 21. 1.  to strengthen our faith by. Almost all the Persian Kings. Before them the Babylonian Monarch, (that head of gold, and heart of stone,) to say nothing of Pharaoh the Egyptian. How wonderful is that passage concerning Amphilochius of Iconium, 
* Theodoretus hist. Eccles. lib. 5 cap. 16.  who changed the Arrian Emperor's heart, by denying that reverence to his son which he expected should be given him? But consider what the Scripture says further:  
Righteous lips are the delight of Kings, and they love him that speaketh right. Prov. 16. 13.  
He that loveth pureness of heart, for the grace of his lips the King shall be his friend. Prov. 22. 11.  
I shall not need to speak of these by way of applicacation. By this time there is sufficient light given, as I hope even to the inside of the Text. But a main part of the work is yet behind, which is to raise some Doctrines, and give in the Uses of them. I shall but name the points and open them a little, and though they be several, apply them all as one.  
1. The office and duty of Governors (Kings or others) is 
The Doctrines  to judge the people committed to their charge, and to discern between good and bad. That's the first.  
2. The second. All that bear such Office have special need of wisdom.  
3. A third. Wisdom is to be desired rather than any outward blessing, but especially wisdom for government in Governors.  
The fourth and last is this: One special means to attain unto wisdom is prayer.  
I shall not need to prosecute any of these points at large, it will suffice to speak something of every one of them mixedly, rather to work them into the heart by some quickening explication, then by reasons and demonstrations to persuade the understanding.  
The first Doctrine presents the duty of Governors in 
1. Doctr. The duty of Governors. 1. part to judge their people.  two summary expressions, or a twofold duty. The first is to judge. The second, To discern between good and bad. If the question be, what it is that such as are in authority have to do? here is the answer. Not to exercise an arbitrary power over men's goods, and persons, estates and lives. Nor to gather up abundance of treasure for themselves and their posterity, and much less to oppress and tyrannize. It was an express Law of God concerning the Kings of Israel. That they should not greatly multiply to themselves Silver and Gold. Which was not intended 
Deut. 17. 17.  only as a reason why they might not choose a stranger tobe King, as Philo the Jew supposed, but rather as a caution to teach Prince's humility, and moderation. That their 
Phile. de creatione Principi●. vers. 20.  hearts might not be lifted up above their brethren. Daniel speaking of Nabuchadnezzar says of him, Whom he would 
Dan. 5. 19  he slew, and whom he would he kept alive, etc. But therein he relates not jus regis but factum. Not what was done as of 
Rolloc in loc.  right, but what used to be done by usurpation. He which ruleth over men must be just. Moses in the Law speaking to Judges 
2 Sam. 23. 3.  says, That which is altogether just shalt thou follow. Altogether 
Deut. 16. 20.  just (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Justice, justice. The doubling of the 
Ainsworth on the place.  word is for more vehemency. The meaning is, all manner of justice, and nothing but justice, exactly, carefully, and continually.  
The special things which belong to Rulers in way of judging are these, and such like.  
1. To provide good and wholesome Laws for themselves and their people to walk by. God doth not judge men, but by and according unto a Law. We have a Law; 
John 19 7. Ch. 7. 51.  and by our Law he ought to die—. Doth our Law judge any man before it hear him, and know what he doth?- Sittest thou hear to judge me after the Law, and commandest me to be smitten contrary to the Law? Acts 23. 3. We see good men plead the Law, and wicked men pretend to it. Both suppose it as a necessary rule.  
2. To appoint inferior Officers and Judges in all places, and for all kinds of business. Judges and Officers shalt 
Deut. 16. 18.  thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy Tribes, and they shall judge the people with just judgement. Of Jehosophat, it is thus recorded, And he 
2 Chro. 19 5, 9  set Judges in the Land throughout all the fenced Cities of Judah, City by City. And as touching the right manner of judging, He charged them, saying, Thus shall ye do in the fear of the Lord, and with a perfect heart.  
3. To see that right be done to every person, (even to the poorest and meanest, the widow, fatherless, and stranger) in every cause, without partiality and by-respects, as in God's presence, and in God's stead. Oh house of David, Thus saith the Lord, Execute judgement in the morning, 
Jerem. 21. 12.  and deliver him that is spoilt out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your do.  
4. To encourage the good, and terrify the wicked. For Rulers are not a terror to good works, (i. e. ought not to 
Rom. 13. 3.  be) but to the evil. This was David's resolution as a King. A froward heart shall departed from me, I will not know a wicked 
Psal. 101. 4, etc.  person. Who so privily slandereth his neighbour, him will I ●ut off: him that hath an high look, and a proud heart will I not suffer, etc.  
5. By all good and lawful means to provide that all sorts of men, and especially such as are in covenant with God may lead a quiet and a peaceable life, in all godliness and honesty. Subjects must pray for this 
* 1 Tim. ●. 2. . Ruler's must improve their authority toward the furtherance of it. This must be their end, aim, desire, and endeavour. God's example toward men. His command laid upon Governors. The end why Magistracy was ordained. That happiness which all men naturally desire, and cannot otherwise be attained. The light of nature, and dictate of every man's conscience, as also the Oaths which are usually tendered, almost among all Nations to Princes at their solemn Coronation, do not only sufficiently inform, but abundantly convince of all this, which in one word is to judge.  
And that Governors may be the better able, and more faithful in judging, it is exceeding necessary, that 
●. Part. to discern between good and ●ad.  they discern between good and bad, which is the second thing wherein Solomon desires to be enabled by God, and a second part of the duty of Governors. The woman of Tekoah praises David in this respect, and for that excellency which God had bestowed on him in this kind. - As an Angel of God, so is my Lord the King to discern between good and bad 
(a) 2 Sam. 14. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The phrases of the Original Language are not altogether the same in the Text 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the place last cited (c), but the sense seems to be one in both, and plainly to imply, that as all Christians 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in matters of faith and Religion should labour to have their senses exercised to discern both good and evil 
(d) Heb. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as in the phrase of the New Testament: so all that are in authority should endeavour the like in matters of government. Which is the more necessary in these regards.  
1. For themselves, that they may know what they have to do upon all occasions, and distinguish between the right hand and the left, to secure their own inward peace, and that outward respect, reverence, and obedience, which is necessary from others. Nothing doth so much affect the heart of inferiors as to see a divine Spirit in those who are over them. When Solomon had given proof in one special instance of his ability this way, the Text says, All Israel heard of the judgement which the King had judged, and they feared the King, for they saw that the wisdom of God was in him to do judgement 
(e) 1 Kings 3. 28. .  
2. For others, that they may give suum cuique, every one that which is their due. Praise and encouragement unto such as deserve it, and bring the wheel upon the wicked. Their frowns and smiles, their ear, and eye, their severity and clemency must be distributed and applied to each person according to their demerit. That rule of the Apostle may be of great use here. And of some have compassion, making a difference 
(f) Judas 22. v. . How miserably the judgements of some are blinded, their affections misplaced, their ways and do corrupted for want of ability this way, poor subjects have too much seen and felt. Haman is preferred at Court, when the Tree is fit for him; and Mordecai is forgotten till it was almost too late to remember him. There was a great deal of zeal against the poor Gibeonites, and none against the Amalekites, though there was a Covenant to preserve the one 
(a) Josh. 9 15.  and both a general 
(b) Deut. 25 19  and a special Law 
(c) 1 Sam. 15. 3.  to destroy the other. Christ must be crucified, & Barrabas released. The Kings of the earth agree, and give their Kingdoms unto the 
Note.  beast 
(d) R●u. 17. 17.  But when the Kingdoms of this world should become the Kingdoms of our Lord, and of his Christ, The Nations will be angry. 
(e) Ch. 11. 18.   
3. Good and evil do sometimes change apparel, and evil is always bold to thrust in even among Governors without ask leave, and exalts itself in the midst of them. I saw under the Sun the place of judgement, that 
〈◊〉 3. 16.  wickedness was there; and the place of righteousness, that iniquity was there. If it were not so, there would be no cause for the Lord to threaten in that manner as he doth by Isaiah.- Woe unto them that decree unrighteous decrees, 
〈◊〉. 10. 1.  and that writ grievousness, which they have prescribed. What is it therefore that Governors, especially Lawgivers have to do, but to discern, as between person and person, so likewise between Law and Law? It follows not, because it is a Law, therefore it is just 
* Mi●ah. 6. 16. , and much less is that a good consequence. Such or such have a power to make Laws, therefore this shall be a Law. A discerning faculty must be improved by the way. And this shall suffice for the first Doctrine. It will be necessary to repeat the second again in the same terms wherein it was first delivered.  
All that are in place of government have special need of wisdom. Solomon's request must be theirs for themselves. 
2. Doctr.  Give unto thy servant an understanding heart. There is a truth in the point, whether we apply it to Officers in the Commonwealth, or in the Church Moses directing the people of Israel in the choice of Magistrates, prescribes wisdom for a necessary qualification. Take ye wise men, and understanding, and known among your Tribes, and I will make them Rulers over you. And when the Apostles 
Deut. 1. 13.  saw it necessary to institute Deacons to ease themselves of their care, and burden in serving Tables, and making provision for the poor, they give the same thing in charge. - Look you out among yourselves men of honest report, full of the holy Ghost and wisdom. And if men be not 
Acts 6. 3.  sit to manage the business of the poor unless they be even full of the holy Ghost and wisdom, it will clearly follow that the greater and more noble employments do much more require alike proportion of endowment.  
As for State-governours', they have much business to run through. Many enemies to encounter with, either foreign, or domestic, or both. As Paul said to the Elders of the Church, - Of yourselves shall men arise, speaking perverse things to draw disciples after them: so may it be 
Acts 20. 30.  said to the Elders of the Land. There will be some, even among you that will drive their own designs, and consult their own interests, and so make parties and factions, to the prejudice of public good. David makes a sad complaint to Abishai, Behold my son which came forth of my bowels seeketh my life. And the like is too often verified 
2 Sam. 16. 11. Filius ante diem etc.  in others. Among enemies we may well reckon flatterers, hypocrites, false friends, as well as those who are factious, seditious, rebellious, traitorous, heady, and highminded, and it will require no small measure of wisdom to deal with all these to advantage. The trust which is reposed in supreme Magistrates is great. The persons which they have to govern are many in number, of different conditions, dispositions, opinions, in whom there is a mixture of all contrarieties. That which pleases some, others abhor. One man's rise is from another's ruin. The ends which should be prosecuted are high and noble. The means not easy to be determined, and such as often miscarry. The subject to be wrought upon is ill affected, and so are the instruments. The want of a little wisdom doth often prove a great prejudice, not only to the credit of such as are in authority 
a Eccls 10. 1.  but to the success of their affairs.  
Besides all these generals, I desire these few particulars may be taken into consideration.  
1. Even the best Governors are subject to a great deal of censure. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  There be many curious eyes upon them. Many that seek advantages against them, and wait for their halting. If any evil befall the multitude they are apt to charge it upon such as are over them. Moses and Aaron could not have subsisted under the murmur, complaints, & conspiracies which were directed against them, though they were set over Israel by God's extraordinary appointment, had not the Lord himself wrought miracles for their preservation, and for the dreadful confusion of Korah and his complices. When David's company were a little more than ordinarily distressed, they spoke of stoning him. 
1 Sam. 30. 6.   
3. Suppose that all in authority were as happy all their lives as David was for a while. Whatsoever the King did, pleased all the people. Yet there is a strict account to be 
2 Sam. 3. ●6.  given unto God hereafter. For we must all appear before the Judgement-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. If therefore we 
2 Cor. 5. 10.  can approve ourselves to the world, that will not satisfy. All the Lions of the world must give an account to the 
Note.  Lamb. He is the blessed, and the only Potentate, the King of Kings, and Lord of Lords. The only Potentate, 
● Tim. 6. ●5.  because he alone is to continue King for ever. To be a Monarch, is only to act a part for a while upon the Theatre of this world. It is appointed unto all men once to die, and after this the judgement. And I saw the dead (saith 
Heb. 9 27.  St. John) small and great, stand before God: and the books were opened-. And the dead were judged out of those things which were written in the books, according to their works. 
Rev. 20. 12.  Shifts, subtleties, excuses, etc. will stand no man in stead at that day. Who ever ponders these things aright will surely apply his heart unto wisdom. Yet because some, though they be not so Atheistical as to question the foregoing consideration, may be the less affected with it because it's future, an object of faith and not of sense, therefore I'll add this third.  
3. There is a wisdom (such as it is) even in Satan and in all his instruments. His instruments for number are legions, 
Luke 8. 30.  for property they transform themselves into Angels of 
2 Cor. 11. 14, 15  light; and as touching the measure of their wisdom, they are in their generation wiser than the children of light. 
Luke 16. 8.  The spirit of Machiavelli, and the Jesuits is I fear to be sound in many who would be thought to be at as great a distance from them, as the Jews from Satan when as Christ told them, Ye are of your father the devil-. Such 
John 8 44.  will never be discovered, muchless prevented in their mischievous devices to hinder good, and increase misery, unless it be by that wisdom which all our adversaries are not able to resist. Thus much to show the necessity of wisdom.  
The third Doctrine. Wisdom is to be preferred before all earthly blessings, especially wisdom for government in 
3. Doctr.  Governors.  
It's hard to look besides the proof of this point, if we cast our eyes into the book of Proverbs. Thus we read in the third chapter, Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of Silver, and the gain thereof than fine Gold. etc. And in the fourth 
Prov. 3. 12, 13.  chapter, Wisdom is the principal thing, therefore get wisdom; and above all thy getting get understanding. Exalt her and she shall promote thee, etc. Yet further in the eighth 
Changed 4. 7.  chapter, Receive my instruction, and not Silver, and knowledge rather than choice Gold. For wisdom is better than Rubies, and all the things that may be desired are not to be compared to it. Surely there is a worth in wisdom more 
Ch. 8. 10. 11.  than we do readily believe, or commonly apprehend. The Holy Ghost useth no repetition in vain. If it were discerned as it is, it would inflame us with the love of it. 
* Si oculis cerneretur, mirabiles sui amores excitaret. Cicero de Off. lib. 1.  And yet some caution must be used in our estimation of it. We may not compare it with the love of God in Christ. Nor with any saving grace: (when we speak of politic wisdom) But it's better 1. than long life. A sinner may do evil an hundred times and his days be prolonged. Or 2. then riches. There is a sore evil which 
Eccles. 8. 12.  I have seen under the Sun, riches kept for the owners thereof to their hurt. 3. It's better than victory over 
Ch. 5. 13.  enemies. If that be not well improved, as it seldom is, our shame and misery may be the greater in the end, as 
Vincere scis Hannibal. etc.  it was with Saul in conquering the Amalekites, with Ahab when he took Benhadad prisoner, and with Alexander who quickly skipped over the world like a Goat, (according to daniel's prophecy) and touched not the ground, 
Dan. 8. 5.  as if he had flown in the air, rather than marched with an Army on earth. But this great horn was soon broken, and all his glory like Jonahs' gourd, grew up and withered 
Jonah 4. 6, 7.  all in a day. 4. It's better also then success in business, for that is common to wise men and fools. - The race is 
Eccl. 9 1●.  not to the swift, etc. Wisdom prepares the heart to bear all events, and make advantage of them. 5. Yea we may truly say, it's better than any single virtue. All graces without it lose their lustre. Patience is folly and cowardice. Zeal, madness. Courage and resolution, is rashness. Justice, cruelty. And mercy, a forfeiture of ourselves into the hands of the living God.  
And what shall I say for the benefit of it? It directs Governors how to discharge their duty to God and man aright in all respects. This one alone shall suffice to be instanced in, in stead of all the rest. All the precious stones in the Priest's breastplate were not be compared with the Urim and Thummin: knowledge of that which ought to be done, and a readiness in doint it, makes a complete man, a complete Christian, and a complete Ruler. Wherein consists the excellency of Christ, as King of the Church, but in this, that the Spirit of the Lord 
Isa. 11. 2.  rests upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord?  
But will any kind of wisdom suffice Governors? No. It must be wisdom for government. 
a Sapientiam quam a Deo Solomon postulavi● non eam intelligo qua fit a est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed potius quae ad res greendas facit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuevit appellari. P. M.  A wisdom to direct them how to go in and out. How to order all their affairs, and each part of their Office upon all occasions to right ends, by a straight rule, in due season, with respect to all circumstances, that what is done may be just, honourable, seemly, and most graceful. A wise man's heart discerneth both time and judgement. Eccl. 8. 5. And the wisdom of the prudent is to understand his way-. Prov. 14. 8. David was short of Solomon in point of wisdom, and yet for government as well as in other respects he was a man after Gods own heart, and therein a type of Christ who is often called David by the Prophets. Some great Emperors were no Scholars without any great prejudice to their good government. There is therefore a wisdom wherein Rulers may be wanting. It's no defect in the care that it cannot see nor in the eye that it cannot hear. ●ut for a Ruler to have (like the Carvers head, which had art is multum, & sensus nihil,) a great deal of skill in some kind, and yet no understanding in matters of peculiar concernment, is not only dishonourable to himself, but pernicious to his people in regard whereof that's too often verified. The Prince that wanteth understanding, 
〈◊〉. 28 ●6.  is also a gre●t oppresson. Do but consider what Solomon the father gained by wisdom, in this kind, and Rehoboam his son lost for want of it, and it will suffice for a full proof of this point.  
There is enough said to show the necessity and excellency of wisdom, the next enquiry will be how it may be purchased, and therein the fourth Doctrine instructs us.  
One special means to attain unto wisdom, is prayer. We 
4. Doct●.  need no more proof than those words of the Apostle James, If any of you lack wisdom let him ask of God that 
James 1. 5.  giveth to all men liberally, and upbraideth not: and it shall be given unto him. Use, and memory, though very comprehensive, 
〈…〉 Doct. lib. ●. cap. 8.  yet are too narrow to conclude all necessary meane●. Good books, good parts, good counsel, Good example, and God's Word, and the daily study and meditation thereof 
(a) Ama Sanctas 〈◊〉, & amable te sap●●nt●a. Hierod. ep. ●d Demetriadem.  do jointly and severally conduce much to get and perfect wisdom, but all in vain without prayer. It's God who giveth wisdom unto the wise, and knowledge to them that know understanding 
(b) Dan. 2. 21. . Your great Bookmen are not always the ablest Statesmen. Much learning hath made some mad, and much business doth little less. Parts without grace are like to a crabstock that was never grafted on. Rehoboam had good Councillors, but he knew not how to make use of them. The ●●le of Machiavelli, that Princes must hear their Councillors, but be led by their own dictates, perverts many, and is perverted by them. Nothing is scorned so much as good example. Great ones do not love to be presidented. As for the Scripture, that is most of all despised. As the Familists jeer at Scripture-learning under pretence of the Spirits teaching all things, 
* The Prephecie of the spirit of love, by H. N.  so do some Statists in their affairs, as if Religion itself which is learned from it made men both fools and cowards. But who dares speak against omnipotent prayer? 
* Luther's phrase  If all the rest avail any thing, this much more. For  
1. Prayer alone can procure direction for, and blessing upon the true and kindly use of all other means. Even diligence and industry are sometimes cursed, because God, and his ordinance of prayer are neglected. Vain man would be wise 
(c) Job 11. 12. , but God will not suffer it, Who resists the proud, and gives grace to the humble 
(d) James 4. 6. .  
2. The blessing of all things whatsoever depends on prayer. There is an event, and some issue of all that is said or done; but who can take any comfort though his business prosper if he sought not unto God? Or who must have the blame but ourselves if any thing miscarry, when we restrained prayer aforehand? Strong resolutions, vigorous endeavours, a prudent choice of fit instruments, the nick of time, all possible care come to nothing if God oppose, nay if God do not graciously interpose. And when he is humbly sought unto in prayer, we speed as Eliezer in his undertaking to provide a wife for Isaac, as if the things which we desire run on wheels 
Genes. 34. 15.  toward us.  
3. Prayer is of all other means most efficacious. God will do that at the humble request of his servants, which he will not do upon any other occasion. Not upon the use of any other Ordinance. Daniel was at prayer, and the Angel Gabriel interrupts him (pardon the phrase) with this message. I am now come forth to give thee skill, and understanding 
* 〈…〉 20. 22 comp●●●●. .  
I'll conclude all in few words. There's no wisdom so mean which we need not pray for. That's not fit to be had or desired which we are afraid to ask. To have any at all, especially in mercy, and not be beholding to God for it, is impossible. We may commence many degrees per saltum, if God please to show us special favour. A few may get enough to save a whole Kingdom. The means to attain it is within every Christians reach, and of daily use.  
Thus much for the Doctrinal part of this exercise.  
Now to make some special application of all the former 
An entrance into the application.  points together. I'll not insist upon any use of reproof, but reserve that entirely to myself. There needs no consutation. The points themselves are matter of instruction. But exhortation is exceeding necessary, and that shall be directed, 1. To all sorts in general without exception. And 2. more particularly unto Governors.  
For the general part of the exhortation. 1. Let us labour 
General exhortation. 1. Branch.  to be sensible of the want of wisdom, and to be humbled for that want. Consider we, 1. Who want it. 2. How fare forth. And 3. the misery which is upon us by reason of that want. Which of us can say I am wise, or I have my due proportion either for the soul or for the body, or for outward things? We need it every way in temporal things, and much more in spiritual, but most of all for matters of eternity. And I fear we want it every way. Who knows how to order as he ought to do so much as his own family, or his own person, any one faculty, or the least member? It were good for us with David, to take heed to our ways, that we sinne not with our tongue, to keep our mouth with a bridle while the wicked is before us 
* Psal. 39 1. . To make strait paths for our feet, lest that which is lame be turned out of the way, and that it may rather be healed, according as the Epistle to the Hebrews doth persuade 
(a) Heb. 12. 13. . And, To give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God, which St. Paul gives in charge 
(b) 1 Cor. 10. 32. . But woe unto us because of offences given, and needlessly received. Offences against God, against the weak, and the strong, those that are within, and those that are without. Against one another, and against our enemies, who are not a little strengthened and hardened by our folly. Differences might either be prevented or lessened, or sooner remedied, (both the smaller and the greater differences) if we had more wisdom. Families, Church, and State, ourselves, and posterity, are all in a perishing condition. If it be the property of a wise woman to build her house, and of a foolish one to pluck it down with their hands, as it is indeed 
(c) Prov. 14. 1. . We must needs bear our share in that reproach, for hitherto we have done little else, which way soever we apply the words.  
Secondly, let us consider the benefit of wisdom, that 
The second branch of the general exhortation.  we may prise it, and hunger after it, as well for the excellency of it, as to supply our want. A little wisdom may stand us in more stead than a great deal of strength, witness that Parable or History, I know not whether to call it, of the little City and few men in it, which was delivered by a poor wise man from a great King who came and besieged it, and built bulwarks against it 
(d) Eccl. 9 14, 1●. . If there be any Plaster that can heal our wounds, or any Physic to cure that deadly disease whereof Church and State have long been sick, I'm sure wisdom must be the principal ingredient. Is there any thing impossible to this most Sovereign ●race? could each of us attain a due proportion, it would reconcile all discord and enmity. That sweet promise would be accomplished. The envy of Ephraim shall 〈◊〉, and the adversaries of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not vex Ephraim 
* 〈…〉. . There's likely to be another Earthquake to rend not only the veil of the Temple, but also the foundations of it. Nothing but wisdom can prevent this, and I fear the 〈…〉 of wisdom must be brought forth before it will be effected. A brother offended is harder to be won than a strong City, and their contentions are like the bars of a Castle 
(a) 〈…〉 18. 19 〈…〉. .  
Thirdly, let us pray earnestly for ourselves, and one for anothert, that we may be richly supplied with this grace, each of us according to our need in all respects. For our King, in the same words that Solomon useth for himself, and likewise for the Parliament. For our Armies, for all inferior Magistrates, for the Ministers of God's holy Word and Sacraments, and for all the people of the Kingdom. That God would teach us to know our duties towards him, and one unto another in every kind. It may be one reason why there is not sufficient wisdom found among us, is, because we do not seek it, or if we desire it for ourselves, yet we care not how destitute others be. The Lord hath enough in store for us all. There is a special promise made to Christ in those words, Behold my servant shall deal prudently, he shall be exalted and extolled, and be very high 
(b) 〈◊〉 52. 13. . All that are heirs of promise may plead their portion even in this. Christ is made unto us wisdom, not only by imputation, but effusion. A spiritual and heavenly wisdom is wrought in God's children; whereby they are instructed how to please, and glorify God, and how to work out their own salvation. Yea, and how to carry themselves among men, wherein they sometimes so excel that they are exceeding beneficial unto others, 
* Josep●. Daniel, etc.  and their adversaries are either convinced, or astonished. The Libertines and others were not able to resist the wisdom and the spirit by which Steven spoke 
(a) Acts 6. 10. . The promise which Christ made was general, to all the members of his Church. I will give you a month and wisdom, which all your adversaries shall not be able to gainsay, or resist (b). For matters of government, 
(d) Luke 21. 15  there is that in Isaiah, - I will also make thy Officers peace, and thine exactors righteousness 
(c) Isaiah 60. 17 . Which implies, that when God blesses Church or State he will provide governor's for them that shall be wise as well as just, and so order things that all may lead a quiet and a peaceable life in all godliness and honesty 
(d) 1 Tim. 2. 2. . But it is as hard a matter to obey well, as to rule well; the rather because the Powers which be are sometimes divided against God, and among themselves. In the case between God and man its clearly resolved in the Scripture. That question puts it out of question, Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye 
(e) Acts 4. 19 . When the powers on earth are divided among themselves there is a great deal of difficulty pretended, and yet if men were to resolve this case blindfold, I mean abstractively from by respects and partiality, there is not one of a thousand who consulting with the light of nature, or Scripture, would not resolve for the less power in a just cause against the greater, when there is nothing but greatness to support it. The Lord teach us all to learn this lesson perfectly which hath cost us so dear. Yet we shall do well in these times to take in those words of David, And see if there be any wicked way in me, and lead me in the way everlasting 
(a) Psal. 139. 24 .  
Fourthly, let us enlarge and bond our desires about 
A forth branch of the general ex●●r●a●ion.  wisdom as we ought to do. If we need a manifold wisdom, let us not fear to ask it, for God gives liberally. ●ut we must have respect unto our rank, and station. Secret things, high things, other men's matters, needless things, and curiosities must be let alone. The only wisdom is for every one to be wise for himself; 
(b) Prov. 9● 2.  To know his own duty, and to do it. How to prevent offences, and jealousies, to reconcile differences, to deny ourselves, and to promote a public good. To seek God in due order, 
(c) 1 Chr. 15. 13  and first the Kingdom of God, and the righteousness thereof. 
(d) Ma●th. 6. 33.  To save our souls, though we lose the world. 
(e) Ch. 16. 26.  To sear him who hath power to cast soul and body into hell, 
(f) Ch. 10. 28.  & not the oppressor. 
(g) Isaiah 51. 13  To build God's house, and not our own 
(h) Hag. 1. 4. . In a word, to kiss the son lest he be angry, 
(i) Psal. 2. 12.  and to make this our only design, that whether we live or die we may be the Lords, 
(k) Rom. 14. 8.  and when Christ Jesus shall come the second time we may be found in the number of those on the right hand, whom he will welcome to himself, saying, Come ye blessed of my father, inherit the Kingdom prepared for you, from the foundation of the world 
(l) Mat. 25. 34. . Yet the times, and our condition in them call for more than all this. Pray we therefore that the Lord would teach us how to strengthen our friends, to gain our enemies, if it be possible. But above all, how we may glorify God, by doing or suffering in the midst of all scandals and blasphemies, whereby he is dishonoured. How to use his ordinances aright. To try the spirits, and to know his true Ministers from the messengers of Satan, who transform themselves into Angels of light, Who be the Foxes, the little Foxes, that spoil the Vines, and their tender Grapes, and what to do with them. 
Cant. ●, 15.   
Yet one step further. Let's practise, exercise, and manifest 
A fifth branch of the general exhortation.  our wisdom in all affairs, and upon all occasions. When our Saviour says, Be wise ●s Serpents, and innocent as Doves 
(a) Mat. 10. 17. , he means it of a practical wisdom. There is a prudence which some Moralists call prudentia practice practica *, which is of all other kinds the most 
Pavonius in Ethicis, disput. 1. q. 2.  excellent. An ability of the mind whereby we know what is fit to be done, all circumstances considered, and are inclined to do accordingly. If things were so and so, as sometimes we fancy and desire, we could tell what to do, but as they are, we are at our wit's end. Our duty is to take the worst, and make the best of it. He's a skilful Pilot that knows how to order the ship in a storm, so as to prevent shipwreck.  
I'll conclude this general part of the exhortation with that of St. James, Who is a wise man, and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom 
(b) James 3. 13. . And with St. Paul's charge, See that ye walk circumspectly, (or accurately 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) not as fools, but as wise. Redeeming the time, because the days are evil 
(c) Eph. 5. 15, 16. .  
As touching the second part of the exhortation, to 
The special exhortation unto Governors.  such as are in authority, and entrusted with the public weal, out of the depth of affection which I bear them, and the righteous cause wherein they are engaged, I desire with all due reverence, humility, and subjection, to spread before them the following considerations, that their way may be like the path of the just, which is ●s the shining light that shineth more and more unto the perfect day 
(d) Prov. 4. 18. .  
The first consideration is this. The fear of the Lord is 
The first special consideration.  the beginning of wisdom 
(e) Prov. 1. 7. . This is so much the more to be regarded, because it is so often repeated by the Holy Ghost in Scripture 
(f) Ch. 9 10. Job 28 28. Psal. 111. 10. . If there were no more but a S●la● in the close, there should be the more diligent attention to it but being so oft inculcated in the same book, and by several men of God, our hearts should be deeply affected with it. Men that have no fear of God before their eyes are seldom of God's counsel. They plough not with his heifer. I mean, they consult not with his Spirit in the word, no wonder if they read not his riddles. All his counsels are to them like the writing on the wall to Belshazzar. Yea, they have rejected the word of the Lord, and what wisdom is (or can be) in them 
(d) jerem. 8 9 ? The secret of the Lord is with them that fear him, and he will show them his Covenant 
(e) P●●l. 25. 14. . As for the wicked, 'tis with them as with Jerusalem. The things which made for her peace were hid from her eyes 
(f) Luke 19 42. . Labour therefore to be really godly, that you may be truly wise, Have respect unto all God's Commandments, that ye may not be ashamed 
(g) Psal. 119. 6. . Let his testimonies be your delight and counsellors 
(h) Vers. 24. .  
Secondly, There is a wisdom which God curses, beware 
The second consideration.  of it. He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise that they are vain 
(i) 1 Cor. 3. 19, ●0. . Those words of the Prophet Isaiah are very dreadful. Behold, I will proceed to do a marvellous work among this people, even a marvellous work, and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid 
(k) Isa. 29. 14. . The causes assigned of this so fearful a judgement which the Prophet (though most eloquent) wanted words to express, were Hypocrisy, and Superstition in Religion. They that are not wise according to the Word for Religion, shall not be wise for the good of the State; at least their wisdom shall have no good success. Pharaohs wisdom was to keep Israel under 
(l) Exod. 1. 10.  but thereby he multiplied strange plagues upon himself and people, and was utterly overthrown in the red Sea, he and all his Host.  
Balaams' wisdom was to cast a stumbling block before the children of Israel 
(a) Revel. 2. 14. , to make them eat things sacrificed unto Idols, and to commit fornication. by this means he thought to have brought them under a curse, but it lighted on himself 
(b) Num. 31. 8. . And on the Moabites and Ammonites, Who were ever after to be looked upon as bastards, and shut out of the Congregation of Israel unto the tenth generation for ever 
(c) Deu●. 23. 2, 3 . Achitophel's wisdom was to make the difference between David and Absalon irreconcilable, but God turned it into foolishness 
(d) 2 Sam. 16. 21 . Jeroboams wisdom was to make Religion serve the State, but while he laboured to establish himself by this means, he rooted out both his family, and the Kingdom itself 
(e) 1 King 12. 26, 28. . The Jews were so wise as to reject Christ for fear lest the Romans should take away them, and their Nation 
* John 11. 48. . The evil which they feared came upon them, the means which they used to prevent a judgement, brought it upon them with expedition. Therefore let there be no oppression neither of people, nor of Ministers. Religion must be pure, and sincere. They who consult other men's mischief, shall procure their own. No perpetual war but with the devil and sin. Let our Kingdoms be the Lords and his Christ's in the first place entirely, lest we be no more a people. If he be not the Cornerstone of the whole building both in Church and State, all will prove but a Babel, and end accordingly.  
Thirdly, consider this. Wisdom and Authority are 
The third consideration.  not always entailed. The Scribes and Pharisees fate in Moses his chair, and yet were blind leaders of the blind. It's one of Solomon's observations too often verified. Folly is set in great dignity 
(f) Ecel. 10. 6. . But Job speaks more fully of the way of God's judgements in this kind. He leadeth Counsellors away spoiled, and maketh the Judge's fools 
(a) Job. 12. 17. . The nineteenth chapter of the Prophecy of Isaiah is full of expressions to this purpose. At the third verse, The spirit of Egypt shall fail in the midst thereof, and I will destroy the counsel thereof. At the eleventh verse, Surely the Princes of Zoan are fools, the counsel of the wise councillors of Pharaoh is become brutish. And in the thirteenth, They have also seduced Egypt, even they that are the stay of the Tribes thereof. We are apt to desire more and more power, but what gain we by that without wisdom? Great men had need to be of all other most humble. And more care must be taken to know how to govern, then to be able to command. If this were not an humbling day I should not touch on this particular.  
Yet give me leave to draw a little nearer. 
* 〈◊〉 fourth ●pe●●ll con●●deration  Consider the persons with whom, and the things wherein you have to do. As for your enemies, I need not bid you beware of them; nor to distinguish of your friends. I speak of the people generally. Among other observations touching their disposition, there's one noted by Gildas of old, that they desire novi aliquid audire, to hear of some new 
G●ldas in lib. de ex●id●● Britanniae  ways: Hence it is that we have had so many changes among us, especially in Religion. Your care must be not so much to please the people, as to do them good. We are very greedy of things, and as soon weary of them. It might be written over us, Unstable as water. A little slackening of the golden reins hath made too full a discovery of our weakness. But you have three Kingdoms to look unto. Three distressed Kingdoms. He's a skilful Physician that can quickly heal or recover the best of them. Alas for poor England, the distemper of it increases by the means of cure. Who would have thought so many of her children would prove unnatural? Some T●res must needs be spared for the Wheats sake. There may be good use of the woman of Tekoa's parable, if it be well 
2 Sam. 14. 6, 7.  applied.  
There is yet another Kingdom about which you must 
Of the Kingdom of Christ.  bestow your greatest care. I mean the Kingdom of God, and of his Chris●. In reference to this, set your hearts upon that admonition which nearly concerns all in authority. Be wise now therefore O ye Kings, be instructed ye Judges of the earth-. Kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little-. 
Psal. 2. 10, & 12  The question is not (as sometime in the Roman Senate) 
Tertul. in Apolog.  whether Christ shall be God or no? It's resolved among all Christians that he is King of Kings, and Lord of Lords. And his Kingdom is given him of his Father, and when and where he pleases he will rule as King even in the midst of his enemies, 
(b) Psal. 110. 2.  & before they are ware. 
(c) Luke 17. 20, & 21.  His Will in the Church is a Law, and therefore our only enquiry is, What is the mind of Christ? In matters of Religion you may overdo, and underdoe; too much, and too little. I hope you will not be persuaded to look on, and be neuters between Christ and Anti-christ, betwixt God and Belial. There are disputes about liberty and power. The things are certain, both from Christ, how to set out the bounds of each, that they may consist and promote one another in the Church is a task that will try all your wisdoms. Liberty must reverence power, and power preserve liberty. The Lord help you to find out the true means for both. I mean all this in matters of Religion. The World hath been mistaken in these things a great while, and Christ professedly wages war with the Kings of the earth in these latter days, and shall overcome them 
(d) Rev. 17. 14. . Yea, he invites all the Fowls of the air, and Beasts of the field to banquet on the flesh of Kings, Captains, great and small, etc. 
b 〈◊〉 ●●. 17, 18  Which argues there is some neglect towards him, and yet we know subjection to him and faith in him have been pretended for many generations. But we have not learned Christ as we ought to do. If we shall still stumble at this stone, we shall be broken at the last.  
And further. Compare your work with solomon's, the 
T●e 〈◊〉 spe●iall ●●nside●ation.  advantages, and disadvantages, how fare forth it is alike, or unlike. It's alike in these things. 1. He had the sons of ●●rviah as a special charge 
* 〈…〉. , they were too strong for David his father, but it was expected at his hands that he should see justice executed on them. It's looked for at your hands that enemies to the State, and grand delinquents should be brought unto condign punishment impartially; for wherefore else hath the Kingdom engaged themselves to live and die with you? 2. There was a Temple to be built in his days. And now is the time that God will raise up the Tabernacle of David that was fallen, and close up the breaches thereof, and raise up his ruins, and build it as in the days of old 
Mi●a●. 9 11. .  
3. He had the government of God's people, and so 'tis now. The people of this Kingdom are in covenant with God. Yet the case differs very much. 1. He had peace round about, we are in the midst of war. 2. He was himself a King. But the supply of our Kings failings are expected at your hands. Let none of those evils be found 
〈…〉  in Y●●u, or your Committees, which yourselves have complained of in his Court and Councillors. He that hath called you unto all this will I hope enable you through his own Almighty power, for his mercy sake.  
And now bethink yourselves what means are 
The sixth special consideration  used to corrupt your wisdom. Some use threaten, accusations, and slanders. Yea, grievous things are laid unto your charge, and all this to affright you from your resolutions and endeavours. Even among your friends there are too many that raise mists, and scare you with threats of losing a party. etc. There be many hypocrites, and fiatterers. Yea, and many Shimer's who in the beginning of our troubles looked upon you as bloody men, and men of Belial 
(d) 2 Sam. 16. 7. , and now come and submit themselves as he did 
(e) Ch. 19 16. , I hope you will distinguish of them. There is a generation who look for much at your hands, and yet ask nothing, I mean by way of humble petition. When they find you or themselves in such a posture as that they cannot be denied, it may be you may hear of them. Besides the many lose, profane, and scandalous Ministers, there are a new sort arisen among us, who have thrust themselves into the Lord's Vineyard. It's no less than persecution (so they commonly give out) to desire that their suspicious opinions may be examined according to the Word of God, and they commanded to forbear the publishing and spreading of them for the present. There be many dangerous books abroad, dangerous at least; I le say no more.  
The names of certain books which have crept abroad of late.  

Liberty of Conscience.  
The bloody Tenent.  
The compassionate Samaritan.  
John Baptist.   
From among yourselves there did one arise, the forerunner of all these, called, the Interest of England; which is the rather to be taken notice of, because it gave occasion to the rest. The Calling of Ministers, the power of Magistrates in matter of Religion, the Law of God itself, are all struck at. As touching the Calling or Office of Ministers, I'll say nothing for the vindication of it, lest I might seem partial. Our Lord Christ Jesus, whose we are, and whom we serve, will right himself as he pleases upon all those who revile any Ordinance or Servants of his own appointing. You will not be wanting to yourselves. Your work is easy, if it be no more then to repeal all Laws already made in matter of Religion and to bind yourselves from ever meddling in such matters hereafter. One of those books 
* The bl●o●y ●●nen●.  is reported to be burnt by Order. The shell is sometimes thrown into the fire, when the kernel is eaten as a sweet morsel. But I am persuaded better things of you, though I thus speak. I beseech you see the Law of God righted. Never think those men will make man's Law a rule to walk by, whatsoever they pretend, who disclaim Gods own Law in that respect.  
Consider also what helps God hath graciously provided for 
The seventh consideration.  your encouragement, and the increasing of your wisdom, and improve them. You have the prayers of many faithful Ministers, ordinary and extraordinary. More Sermons have been preached unto your ears, and printed for your eyes, then for any one Parliament, yea then for all the Parliaments that have been before you. There are some daily consulting by your Authority what advice to give you in matters of Religion. They have not such titles among them as Arch-Bishops, Bishops, Deans, Arch-Deacons, and it may be they are not looked upon as equally learned, but I hope they will approve themselves both able and faithful. I'm sure they love you better and more sincerely. And I believe you consult with them not as Ahab with Micaiah, with a great deal of prejudice. Nor as the Elders and people of the Jews with Jeremiah 
(a) Jer. ●2. 5, 6. , who pretended fair, for thus they spoke. The Lord be a true and faithful witness between us if we do not even according to all things for the which the Lord thy God shall send thee to us, whether it be good, or whether it be evil, We will obey the voice of the Lord our God to whom we send thee, that it may be well with us when we obey the voice of the Lord our God. But when it came to trial, this was the conclusion, Ch. 44, 16, 17. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee; But we will certainly do whatsoever thing goeth forth out of our own mouth, etc.  
Nor as Henry the eighth with the masters of the new learning 
See the preface before Bishop Cranmers' confutation of unwritten verities.  (as the first endeavours for Reformation were called) to have their consent that all Ecclesiastical Revenue might be alienated from Ecclesiastical use, and be disposed of by Him arbitrarily, which they opposed, and thereupon he made the Whip with six strings to scourge them withal, I mean the six Articles, which drew out the heart blood of many of them. But as Cornelius and his friends with Peter,- We are all here present before God, to hear all things that are commanded thee of God 
(b) Acts 10. 33. . Go on as you have begun, and reverence their advice. The Father of lights make his own ways plain both before them, and you, to walk in. They consult the good of the Kingdom, but they also stand in need of your wisdom and authority, as for their vindication from unjust aspersions, so also for necessary supplies to uphold them in their work.  
Yet again for yourselves. Consider the special things 
The eighth consideration.  wherein Solomon's wisdom did appear, and follow them close as you have occasion. He peremptorily denied unreasonable Petitions, though preferred by his own mother in his brother's behalf 
(c) 1 Kings 2. 23 . Some think him too severe in the judgement against Adonijah for point of death 
(d) Sir W. Ralegh in Hist. of the World, 1 part, 2 b. 18 ch. 1 sect. , but I never heard of any who suspected his wisdom in refusing to grant him Haggith. He that blames the one gives strong reasons for the other. You have multitude of Petitions before you, and may have more; I make no question but you will distinguish of them. Only remember, delays are denials, it's as great an injury not to hear and grant some, as it would be to yield unto all 
(e) 〈…〉 9 . 2. He took the first opportunity to execute justice on grand delinquents, Joab, Shimei, A●iathar, etc. and would not leave them to offend a second time. Mercy is so good, it's a thousand pities it should be misplaced. 3. He judged her to be no true mother who would have the living child divided 
(f) K●ng● 3. 27 . And certainly they are without natural affection who desire to have the Kingdom still divided, & to make wars endless. 4. He set himself to build the Temple for the Lord, before he built his own house 
(g) 1 Kings 6. ●8, compared w●t● 7. 1. . Oh that we had sought God in due order in this respect. Let us redeem the time. 5. There was order, beauty, and comeliness in all things belonging to his Kingdom 
(h) 1 Kings 10. 4, 5. . Order and beauty is the end which you aim at, hasten to it apace, and let not all run into confusion. 6. The beginning of his reign was in blood, only for execution of justice; his latter end was peaceable, and that peace most glorious. Your beginnings were the same, let it not repent you, be true to your principles, and we shall see alike glorious issue.  
Consider also his failings, and beware of them. 1. He had 
The ninth consideration.  many wives, even seven hundred Wives, Princesses, and three hundred Concubines 
(i) 1 Kings 11. ●. . Let not us have as many Religions. There's some anology between the one and the other. 2. There was in his days first a connivance at Idolatry, then open toleration, and withal Apostasy. His wives turned away his heart after other gods, vers. 4. He built an high place for Chemosh the abomination of Moah, and for Molech the abomination of the children of Ammon. And likewise did he for all his strange wives,- Vers. 7, 8. Observe the gradation, first connivance. Then open toleration. Herewithal apostasy. What shall we think of Solomon? The papists picture him between Heaven and Hell. Some Divines, though they resolve it affirmatively, 
Perkins cases of conscience:  yet they make a case of conscience of it, whether he were saved or no. Behold in him a perfect pattern of humane frailty. Let him that standeth take heed lest he fall.  
To prevent the like we have a Covenant. God and his 
The Covenant urged.  Angels are witnesses of it. The public faith of the Kingdom is engaged in it. The stones of these walls, and the timber of this house will rise up in judgement against us if we forget it. Copies of it are by your own Order sent abroad to all the reformed Churches. And though there be no comparison between a man's covenant and Gods, yet I hope I may say of this, it is Holy, Just and Good. Urge it. Renew it, but above all, Keep it. Brethren I speak after the manner of men. Though it be but a man's Covenant, yet if it be confirmed, no man disannulleth or addeth thereto, Gal. 3. 15. England shall be England, or as Sodom and Gomorrah, according as it breaks or keeps this Covenant. And if we be steadfast herein, we shall be wiser in this respect than Solomon himself.  
The next head which I desire you to think on is this. It 
The tenth consideration.  rests upon you to be thankful for the great measure of wisdom which God hath graciously bestowed on you. The work before you hath been exceeding great, all along very difficult and perplexed. The experience which many of you had before was not great. How many have fainted under the burden? Who knows not the number and quality of your adversaries? The plots and treacheries which you have discovered, prevented, or made advantage of, are known to all. The business of Sea, and Land, peace and war, at home and abroad, Religion and Justice is all in your hands. I hope you have managed all to the satisfaction of your own consciences. Some envy at your proceed. Many bless God daily for you. Your proud enemies are at their wit's end. They who have tried both sides settle with you at last. Your fears fall off as leaves in Winter. Your hopes do yet flourish and wax green. How often hath the enemy changed place, like wand'ring Stars? you are yet fixed in your Orb, and at rest like the Centre. All these are the fruits of God's wisdom bestowed on you. Be thankful, be very thankful. What you have done, and what you have suffered, will be a good foundation for yourselves and families to succeeding generations. But in this case remember Rabshakeths' words, though he meant them ill, there's a good use to be made of them, Say not I have council and strength for the war 
(a) Isaiah 36. 4. . But as the 
●fa● est & ab ●oste doceri.  Psalmist, Not unto us Lord, not unto us, but unto thy name be the praise, etc. 
(b) Psal. 115. 1. .  
Yet for all the wisdom which you have be humble. Remember 
The eleventh consideration.  the gracious items which the Holy Ghost gives unto all sorts of men, without exception. Trust in the Lord with all thine heart, and lean not unto thine own understanding 
(c) Prov. 3. 5, 7. . And in the same place, a little after, Be not wise in thine own eyes, fear the Lord, and departed from evil. I may not omit the Lords charge, 
(d) Jer. 9 ●3.  Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, etc. You had need be humble lest wisdom pervert you 
(a) Isaiah 47. 10 . Lest it be mingled with a spirit of errors 
(b) Ch. 19 14. . Lest God cast you down in stony places to make his own words sweet unto you, Psal. 141. 6,  
I have but one word more, and that shall be for consolation. 
The twelfth consideration.  The burden of judging lies not wholly upon your shoulder. In the business of the Church Christ stands charged with it as well as you 
(c) Gen. 18. 25. . And God himself is Judge of all the earth. 
(d) Isaiah 6. 9  Yea, he is with you in judgement 
(e) 2 Chr. 19 7.  A God in the midst of Gods 
(f) Psal. 82. 1. . He will pity your frailty, and supply your defects. His wisdom shall richly supply whatsoever is wanting in yours. Endeavour your whole duty. Pray, and pray earnestly, that your love (to the Kingdom) may abound in all wisdom. Nothing remains but that we strive together in prayer with you, and for you.  
FINIS.