Of the first.

What Conditions were then impo­sed upon David? Questionlesse, those that God had exprest in his Law Deut. 17. There are five Articles whereun­to the Law bound the Kings of Israel. 1. That they should leavie no great Cavalry: the reason of that was to hinder them from holding correspon­dence with Egypt their Neighbour; or else that they might have no minde to make war there, for revenge of the wrong their fore-fathers had received from the Egyptians. 2. That they should not have plurality of Wives: The end of that was to prevent seduce­ments, and other mischiefs that Po­lygamy hath often produced. 3. To make no extraordinary hoarding up of Gold and Silver: that was to the end they should not put their confi­dence in their treasures. 4. To have [Page 8]a transcript of the Law ever by them, and daily to study it: This was that they might learn to govern according to the contents of it. 5. Not to carry themselves over-high towards their Subjects; but to remember that they were their Brethren.

But did David observe all this? Hee committed five notorious faults after his establishment over all the Tribes. 1. Although he had Wives enow before, yet then he recruited the number; which was accordingly les­sened by reason of the prodigious in­cest of his own Son Absolom, which en­forced David to forbear the company of ten of his Concubines. 2. He gave way that the Ark of God, which hee caused to be conducted toward Sion, should be put into a Cart, and drawn by Oxen; which was an exceeding great oversight: For the Law ordered that the Priests or Levites should carry the Ark on their shoulders. 3. Hee contrived that horrible act against poor Uriab: which was rather an accu­mulation, [Page 9]and knot of many crimes to­gether. 4. He plundered and spoiled the innocent Mephibosheth (Son of his deer friend Jonathan) without ever hearing the matter: and even after­ward, although he had acknowledged the injustice of that rash sentence his own credulity had drawn out of his mouth; yet he revoked it but in part. 5. And lastly, Without any other mo­tives, save those of his own pride, hee caused the people to be numbered, and drew upon his Kingdom a Plague that in three dayes swept away threescore and ten thousand men. Where shall wee finde the Throne that is cleer of taint or spot? Where shall wee finde (in what kinde of Government soever it be) men wholly blamelesse; seeing that he of whom God himself had made the choice, and with his own hand placed in the chair of State, was so irregular and extravagant? This notwithstanding, the miscarriages of the person were not of force for the a­bolishing of his Office and Authori­tie [Page 10]established by God himselfe.

'Tis a great marvel, if the head, yea of the strongest brain, runs not round, that's promoted to so high a place. Of all the Kings that governed the ancient people of God, there are but three rec­koned that have not been faulty either in Idolatry, or some accessory of this crime: For, to say nothing of them that reigned over the ten Tribes, who were all soil'd with such abominations, those that ruled over the Kingdom of Judab to the number of 22 Kings (from Saul to Zedekiah) dipt and died them­selves in the like horrible Superstitions: David, Ezekias and Josiah onely ex­cepted; they would fain put Josaphat into the number (making four) had it not been for the unfortunate League that he made with the idolatrous house of Ahab: But these very three (the best of the pack) have they not cost their people dear? David (as I have already said) was the occasion of that wonder­ful mortality in Israel; Ezekias, through his pride and unthankfulnesse, was the [Page 11]cause that after his decease all the trea­sure of the Kingdom, and all the arms of his Magazine were carried away in­to Babylon. And Josias, by a War un­dertaken without just grounds, caused the shedding of his peoples bloud, and made them tributary to the King of E­gypt: a fair warning for all Monarchs to take heed to their actions.

Hee that was the most wise, and the most fool among all the Kings, tels us in his wisdom, Prov. 25.3. that there are three things not to be sounded; viz. the height of heaven, the depth of the earth, and the breadth of the heart of Kings: His meaning is, that their knowledge, and the trouble requisite to the attaining of it, ought to be (as it were) infinite, it being impossible to discry any bounds or measure of it: Though their mindes remain between heaven and earth, yet should they en­deavour to be elevated as sublime as the one, and likewise as profound as the other; yea, to lock within their di­mensions all this vast fabrick of the U­niverse: [Page 12]as they desire to resemble God in power and greatness, ought they not to be like him in wisdom and un­derstanding?

I speak this not onely in regard of Princes; but also in respect of the Su­periorities and Powers which are ad­joyned unto them in the administration and managing of the Common-wealth; and who are or seem to be their colla­terals, and to share some part in the So­veraignty: now if it so happen that these two Authorities justle one with another, and that there be contestation about Jurisdiction; the example of God himself obligeth both parties to surpass one another rather in wisdome then strength. See how this mighty God deals with them that oppose him; he puts them to the worst rather by his wisdom then his strength. Should he ever use his might, would he not ruine them in a moment? but he takes more delight to overcome them by his wis­dom. And by reason that this power of his cannot be discerned by a multitude [Page 13]of successive events which require time, he forbears to imploy all his puissance against his adversaries. To be brief; hee had rather be acknowledged wiser then they, then to shew himself strong­er then they.

Amidst this study of wisdome, let Kings also be mindful of the shortnesse of their dayes. Amongst all those that reign'd over the people of God, there was none but David that lived 70 yeers: none of the rest reach'd that age. O ye Kings, I verily have said, ye are gods, yee are the children of the Highest; Neverthe­lesse, ye shall die like men, and fall as soon as any other.

2. The peoples duty towards their Kings, and themselves.

Now let us speak of the people: and here I put a Question: Wherefore our Lord commanding ( Mat. 22.21) to ren­der to God and Cesar what to them be­longs, mentions in the first place the dues toward Cesar, before the duties ap­pertaining to God? Wee know full [Page 14]well, that Gods interest is to have the precedency before any whatsoever of Kings: some distinction notwithstand­ing must be made herein.

1. Through all the inward and se­cret inclinations of the soul, our affecti­ons ought to be for God rather then a­ny creature whatsoever: in this respect we must fear God before wee honour the King, 1 Pet. 2.17. Yet are there ma­ny externall acts, which though they may have a reference to the service of God, ought sometime onely to follow after those that we owe to man: So he that will offer sacrifice, and is at ods with his brother, must let alone his ob­lation, and agree first with him.

2. The chiefest graces give the lesser leave to work first in matters of this nature; and commonly all graces begin from the inferiour functions. To give almes is a more excellent work then to pay a debt; neverthelesse upon just de­mand, the payment of the debt ought to precede the giving of alms; and Ju­stice goes before Charity, although this [Page 15]last be the greater grace. In Charity it self, to love our enemy is a far greater gift, then to love our friend: neverthe­lesse, in a like straight and exigency of them both, benevolence toward a friend ought to take place.

3. Under colour of Gods right ma­ny Jews made scruple to pay tribute to Cesar: But our Lord approving of both the duties, mentioned that first whereof they made doubt, and propo­sed the question to him.

This Soveraign Lord God hath fur­ther manifested, even by his own ex­ample, what esteem we ought to have of Royalty: Many times hee hath so far favoured some certain persons, as to offer them their choice of divers things that concerned them; but never gave he this priviledge save to Kings. We finde four of them that had this prero­gative; David, to whom it was permit­ted to chuse one of the three judgments that were propounded to him. Solomon, who amidst so many blessings that a Monarch could desire, had permission [Page 16]to chuse, and promise to obtain what he should ask. Ahaz, who had order to ask what miracle he pleased, either in heaven or earth. Ezekiah, to whom was offered the election of two great wonders; viz. that the shadow of the Diall should leap forward, or return backward ten degrees in equal distance. 'Tis a speciall favour when God pre­sents the choice to men: But this hee never did yet except to Kings onely. And by this singular priviledge he hath declared the account that men should make of their just desires.

Let's here touch another remarkable Point: When God was minded to o­verthrow the Jewish State, the first act of his justice was to remove their Kings. We know that this people had also both Prophets and Priests: but God took not from them these lights all at once. He begins with the Regal power, which was wholly extinct and supprest in Zedekias, that was their last King; they had still Prophets, yea, af­ter their return from Captivity: but [Page 17]soon after God took away their Pro­phesie likewise, and nothing was left them but a corrupt Priesthood, that in its time was also abolished. So that it is evident, the ruine of their State a­rose from the subversion of the Seat Royall.

I have one question more: When is it that a Kingdom is in most danger? when the King is good and the people bad? or when both, viz. King and people are alike wicked? One would judge (at first sight) that there is more likelihood, and more reason of ruine when both are evill, then when one of the two is good: The contrary, not­withstanding, falls out sometimes, and we are able to bring instance of it. A man may very well report here what is observed of Hoseah the last King of the ten Tribes, (2 King. 17.2, &c.) viz. that the Text saith of him, that hee sinned not so much as the Kings his Predecessors had done: and yet in the dayes of this Prince (the lesse blameable of all those that had swayed the Scepter before [Page 18]him) the people were carried away prisoners into Assyria, whence they ne­ver more returned, and the Kingdome was laid in the dust, that had stood and endured so long under the Domi­nion of so many wicked Kings: Why did not this finall desolation befall it under Jeroboam, authour of the idola­trous golden Calves? Or under the detestable and bloudy Ahab, that brought in Baalisme, and massacred the Prophets? The Hebrews render some reason for it. When the King is evill (say they) the people have some pretence to be so too: For the great­nesse of such an example, the naughty influences of a depraved Court, the incitements it yeeldeth to do evill, the disgraces and discountenances that it puts upon good men, bring the world to that passe, that it is a fault to be without fault. But when the King is good, the wickednesse of the people hath no excuse: but on the contrary, they are so much the more condemn­able, and liable to greater punishment. [Page 19]But oh, how happy is that Kingdom, where the King and his People are u­nited in goodnesse! Oh how precious and odoriferous is that oyl which de­scends from the head to the feet!

For the remainder, I will not here handle again the Question wee treated of not long since, concerning two par­ties that make war one upon another; viz. if it be alwayes true, that one is alwayes in the right, the other in the wrong: it often happens, that both are in the wrong in divers respects. In the War between Abimelech and the Sechemites, both sides were faulty, and God destroyed the one by the o­ther, Judg. 9. often also hee that is in the wrong, thinks hee hath good title. In this War of David upon the Tribes, if God had not decided the strife, would not any man living have said, that the right had been on the peoples side? David for title of his Royalty, alledged that he was annoynted by the hand of Samuel. The Tribes that were willing to continue the Crown in the [Page 20]house of Saul, pleaded Saul's unction, his installing in the Royal Throne per­formed by the hand of the same Pro­phet, not onely in private, as was the unction of David, but in the presence of all the States of the Kingdom, after he had been chosen of God, and by him recommended to the people. Besides, might they not have stood upon the many yeers of Saul's Reign, and his Fa­mily in possession of the Garland? Doth not all this, I say, seem to con­demn David's claim, and justifie the arms of the adverse party?

But to conclude, Put case the right be all on one side; shall the sword devour continually? O doleful sword! How long shall it hold? do wee not know that the fruits of War are bitter, even to the Conquerours themselves? Shall we never be glutted with eating bread kneaded in tears, and tempered with humane blood? For the Countries are all bedew'd with blood, and all our channels run over with it, as wel as did sometime those of Egypt; our cups are [Page 21]full of it, and our drink is nothing but horrour: all the veins of the body of this State are open; from the soale of the foot unto the top of the crown, there is nothing but black and blue, bruises and bloud-shot; she is stretch­ed out at length upon the ashes that our combustions and firings have left; her heart is quash'd, hardly panting between life and death: with a dy­ing eye shee looks about, if there be any will have pity upon her wounds. O King, and yee Ancients of Israel, how many souls this day conjure you with tears of bloud (which would move the very rocks themselves) and that by the holy bowels of Christ, that you would put some end to these calamities! Let then the Heads of Israel go tell their King, Behold, wee are thy flesh, and thy bones; Thou and wee together, let's stanch this bloud, quench this fire, and remove these pitifull ruines: let's restore to the Church its lustre, to the Lawes their vigour; to the Common-weal [Page 22]an happy peace. Let both sides en­deavour to out-goe one another in benignitie, sinceritie and pietie. Let all ambitious aimes, private interests, sinister respects, cunning wiles, and fraudulent designes be far apart from this Meeting. When they shall treat thus on both sides, will it be matter of difficulty (think you) to finde means of agreement? The highest moun­tains will stoop, and become plains before you; the lowest valleys shall be filled, and this great gulf which severs both sides, shall be levelled, that both may come together into one.

Now let us call upon the God of heaven, that hee would be pleased to come and take his place betwixt the King and the Ancients of Israel, as Judge of their Treatie, Moderatour and Decider of their differences. If wee be not enemies to our selves, if wee have not sworn our own utter ru­ine, if wee do not take pleasure in [Page 23]perishing, Mercie yet and Truth shall meet one another, Righteousnesse and Peace shall mutually kisse; Truth shall bud forth out of the earth, and Righteousnesse shall look down from heaven.