IT is this day ordered by the Commons House of Parliament, that Mr. Glyn shall returne thanks to Mr. Bridges, for the great paines he tooke in the Sermon he Preached at the intreaty of this House at St. Margarets, in the City of Westminster, (being the day of Publique humiliation) and is likewise to desire him to Print and publish his Sermon; And it is further ordered that no man shall presume to Print his Sermon, but whom he shall Authorise under his hand-writing.
IOABS COVNSELL AND KING DAVIDS SEASONABLE HEARING IT. Delivered in a SERMON Before the Honourable House of COMMONS, At their late solemne Fast, Feb. 22.
By W. BRIDGES, Preacher of the Gospell at Dunstans in the East, London.
LONDON, Printed by R. Cotes, for Andrew Crooke, and are to be sold at his shop at the signe of the Greene Dragon, in Pauls Church-yard. 1643.
TO THE HONOVRABLE the House of COMMONS Assembled in PARLIAMENT.
IN a willing obedience to your Commands, I here present to your Eyes, what You were lately pleased to attend unto with great patience and Christian chearefullnesse with your eares. Christ Iesus please to speake that to the hearts of the Auditory, [Page]which I did to their eares, that in this time of great sorrow, there may that evidence be to our Ministery (which would be to every conscionable man, a matter of great joy) that some may be undeceived and brought to see the things that concerne their peace: A wonderfull security and insensiblenesse lies upon our people every where, beside a spirit of contradiction or malignity, deserving a censure like that Act. 7.51. My humble request to you is, that you will please to accept this as an earnest of my affectionate service to you and the Publique. My humble request to God for you is, that he will please to carry on the weighty Services you have in hand for his glory, and the good of the Kingdome of Iesus Christ, and the bringing to passe the worke of Reformation, through so maine, so great oppositions.
THE PREFACE.
THE businesse of Christ Jesus Kingdome, in these sad times, (yee Servants of the living God) is looked upon with the squint eyed multitude, under an Hexapla of considerations.
The first is a Theologicall, they would make us beleeve they desire Divinely, or at least Divinelike to behold it. To say nothing of Bookes, Dr. Ferne. for they have had their Answers, and some of them newly furbushed over, speake such language now, as the Author knew not in the time of his delivery, of himselfe, upon that subject, Grand Rebellion by Gr. Williams. or else the Title page sayes that which the Booke proves not at all. I shall deliver the sense of the whole [Page]in that of Rom. 13. He that resisteth, &c. and of the Evangelist, Resist not evill, &c. To let goe Fathers, Pr [...]er out of them, Epist. Syned. Cui nomen libellus supplex Tom. 1 fol. 80 3. Conc. [...]ph [...]s. Da [...]enet. pa. 77. something out of the Councels, the Doctrine of our owne Bishops, and other things that might be said, J shall desire the Reader to observe from me,
1. That the King must command not onely according to Gods, but Mans Law also.
2. That if he doe not so command, the resistance is not a resistance of power, but will.
3. That to say such a resistance must be but only defensive, is non-sense, for so a man may be resisting ever, and never, resist like the filly women of whom the Apostle sayes, they are ever learning and never attaine to the Truth.
The Second is an Historicall; they conceive and say, Never such times, such Taxations, such Precedents, such a warre, &c. Never? Sure you erre much in point of History, the twentyeth part, fifteenth part, See Chron. K. John. Ed. 2. &c. seventh part, as in the Reigne of King Iohn and others, &c. But here the willing to learne, must know,
1. That if some be taken away, it is to preserve them, and the rest.
And 2. Whether they had rather part with it to the Parliament, or that and their lives too, to the Cavaliers?
The third is a Legall consideration: Some propositions J would make to our Malignants skilled in the Law, which shall be these: 1. whether I had better trust to another mans favour, or to mine owne strength for my defence? My strength is the Law, against which, if the government command it does me wrong, if J obey, I doe my selfe wrong. 2. The great offence of authority is whatsoever is committed against the security of the State. 3. Arist. Heathens tell us that the wise must give asmuch to the Law as may be, but to the Lawgiver as little; for (saies he) he is a man subject to passions, may be miscarryed, &c. 4. The Law is the common surety betweene the King and the Subject, that is to say, it bindes me to pay the King Tribute, &c. and binds the King that J shall enjoy my protection. 5. In a word, he is a good Subject that lookes up ward to see what, in God, Gods Vicegerent commandeth; and secondly, that lookes downeward to see whom the obedience thereunto doth either hurt or hinder. Papists grant us this, Bellarm. that [Page]in the Superior three things are concurrent, 1. The place, which is from Christ alone. 2 The person, which is from the choosers. 3. The union of these two, which is from Christ, but by the mediation of a humane act: Let Protestants then have their ei [...]s in their foreheads.
The fourth consideration is criticall. My money shall never helpe to kill men: I answer, your money is not yours, if the Lord, the Law, the Liberty, the cause or the defenders thereof stand in neede thereof, no more then the asse in the Gospell or the bread and beese of Naball, Matth 21.3. [...] Sam. 25.1 [...] theirs, in the like case. 2. I answer, your money shall not helpe to kill well if you hinder the killing, quelling of those who would both kill and quell us, ours, our Religion, Kingdome, you become friends of Gods enemies and ours, and resolve to make peace with them, with whom God hath resolved to have warre, Exod. 17. ult.
The fifth consideration is a sullen Melancholy one, trading's dead, our Money goes, never so many payments, &c. This man is not worth the answering, J shall onely desire him to learne, if he be learneable, what Iob sayes, Iob 2.10. Shall we receive good at the hands of God, and not evil also? [Page]The Gospel hath beene a peaceable plentifull Gospel, and then you loved it, ran after it, but now it is otherwise, you are otherwise affected. To you J shall commend that Iohn 6.26. You follow me for the loaves, &c.
The sixth is a meere foolish consideration (if it may so be tearmed) or rather (for fooles also will be talking) a meere prating, a meere nothing, and non sensical thought about the present things in the Kingdome. Within the verge of this J shall include the indiscreete running before Authority, in things where the command and countermand are not alike. This J shall desire to be proposed within these two Propositions.
First, Manners to stay the States leisure: but,
Secondly, Is it any offence to doe their worke for them?
Good meaning may be grounded on errors, but the bad must be shadowed with colours; J shall cornmend to my Countrymen, whose salvation (if J know mine owne heart) I earnestly desire, these following Notes, with some other; these by command, the other by permission, set forth to light. I have spoken herein to Christians, like such a one [...]
and context following, viz.
1. A sad and civill Warre in the bowels of a Kingdome.
2. Betweene the King and his, and his Son and his party.
3. A battell given, not without bloudshed on both sides.
4. A victory ordered by the Lord of Hoasts on the Kings side.
5. The sad entertainment this newes of victory had at Court, and even amongst the Conquerors themselves.
6 th. A peremptory and positive inference of Joab concerning the same, viZ. Thou hast shamed this day the faces of all thy servants, vers. 5.
Which inference containes,
1. An objurgation or reproofe in those words, Thou hast shamed, &c.
2. A demonstration of the truth thereof, Thou lovest thine enemies, &c.
3. A reason given of this demonstration, Thou regardest neither, &c.
4. A request urged to his Majesty, Now therefore up, come out, &c.
5. A danger discovered, if not granted, For I sweare, &c.
7 th. The event and issue of this sad businesse, which is,
1. On the Kings part, he is perswaded, and comes out, and sits in the gate, so vers. 8. Then the King arose, &c.
[Page 3]2. On the peoples part, they are contented, and with this glad tidings of the Kings approach, come before him, strive to serve him, &c. So vers. 8, 9, 10, 11. &c.
In the handling of this long Text and History to you Honourable and well-beloved, for brevities sake, this shall be mine order.
The two first parts, viz. 1. a sad warre, 2. and betwixt such parties, shall yeeld us this point of Doctrine.
That to see a sad and civill warre, Doctr. 1 in a time and Land of peace, betweene such parties as the King and his Subjects, is a very deplorable and dolefull spectacle. Jer. 25.29. See the Lords description of a warre, sad words, more sad workes, if God be provoked to doe them.
Joab's sinne is thus set downe, 1 King. 2.5. Omega nostrorum mors est, Mars alpha malorum. Epigr. he shed the bloud of warre in peace: the bloud of battell to be shed at any time is a sad and sorrowfull thing; but in the time in the land of peace is a double griefe. Every battell of the warriour is with confused noyse, and with garments rolled in bloud, Esa. 9.5. sad spectacles, sorrowfull cries; see the Prophet. The shield of the mighty is made red, the valiant men are in Scarlet, &c. A multitude is slaine, and the dead bodies are many, there is no end of the corps, they stumble upon the dead carcasses, Nahum 2.3. and cap. 3.3. the sighing prisoners, Psal. 79.11. mourning captives, Psal. 137. are all within this dolefull spectacle of warre, what warre soever it be; but such a warre [Page 4]as is in our Text, 3. Properties of a civill war. — omnibus hostes Redditens populis, [...]vils avertite bellum. yea in our times, it hath these considerations in it. 1. It is a civill warre. 2. A destructive. 3. An unnaturall warre, and these evill properties belong to none but such a warre.
But why so sad a spectacle?
Such a warre is a fearfull cause. Reas. 1
Doe you make it a case of conscience you that fight? then heare a The souldiers rule, an ill trade to kill men for money a rule: The ingagement in a warre (especially on the offensive part) where the quarrell is either unjust or unknowne, makes both the actor and helper guilty of bloudshed.
Doe you make it no case of conscience, but for pay, hatred of goodnesse, emulation, particular revenge, &c. hand over head and blindfold undertake it? Paterculus de Roman. diseerdia. Then heare one that spoke by experience. Warre amongst us (saith he) is begunne, not so much upon any cause, as for the wages the undertakers should receive. 2. When once begunne, no man knew when it would end. 3. Covetousnesse yeelded a cause of cruelty; rather then not rob, they will kill, &c. 4. The manner of offence was judged by the measure of coyne. 5. For if any one were rich, that was enough to render him guilty. 6. And no thing or action accounted bad if gainefull. So then in this looking-glasse of ours we see a bad cause working two bad effects.
1. Are we scient, knowing? read 2 Sam. 2.14. or Gen. 27.40.
2. Reas. 2 Are we ignorant? then read, 2 Sam. 15.11.
Such a warre hath fearfull effects. God and man will tell you this truth both of them. 1. God; see [Page 5]the Scriptures before, and adde to them one more, Ier. 6.22. they come from the North, that is their place, vers. 23. tels you their preparation and qualities, their mercy as little as their power great, vers. 24. shewes us the peoples caution; how are they prepared? very poorely, vers. 25, 26. sets downe the Prophets counsell, a sad businesse.
[...], the Greeke word for warre, signifies much bloud. Bellum a belluis. Tamberlaine's Coachhorses were conquer'd Kings, Adonibezek's Dogs, 70. Kings gathering crums, &c. Jud. 1.7. When the Switzers Anno 1443. Lanquer. Chron. p. 261. vanquished the Thuricenses in battell, they banquetted in the place where they wonne the victory, using the dead bodies of their adversaries in stead of stooles and tables.
The Numantines Guevara Epist. assaulted by the Romans made solemne vowes amongst themselves, no day to breake their fast but with the flesh of a Roman, nor to drinke before they had tasted the bloud of an enemy. Scipio See Plutar. killed all the old women & children, and set fire of all their riches in the market-place. Brutum fulm. p. 144. tooke their Towne at last, and the storie tels the sad issue. Or if these will not serve, you may remember the cruelties betweene the Spaniard and the Hollander in our owne eyes.
If of civill warres you would see the effects either in the Chronicles of others, or our owne, you may receive satisfaction; the Brutum fulmen, pag. 144. tels us that in the late civill warres of France there were slaine 120000. natives, besides other of their allies. See our owne, William the Conquerotr, and successively Yorke and Lancaster, saith my [Page 6]Author, [...] H [...]st. lib. 1. c. 7. in that unhappy quarrell devoured no lesse then eighty Princes of the bloud Royall besides an infinite number of the commonalty: these are sad effects, and yet it might be drawne lower yet, but I forbeare.
Such a warre hath dolefull by-standers. Doctr. 3
Such are either friends or enemies, good or bad. 1. The Churches friends, as Ieremy in his Alphabeticall Lamentations, send forth sad expressions of sorrow, for it grieves them to see her in the dust; these yeeld bindings [...], Nazi. up to the sores; they take words Hosea 14.2. [...]. Basil. and goe to God, pleading with him as if they meant to silence him, yea make him blush and shame him; these like the Jewes in their Feasts, breake their Glasses as Ierusalem was broken, and sowe [...]. Nazian. seede in the long furrowes which the ploughers made upon our back.
2. But are they bad and our enemies? now they rejoyce and cry downe with her, even unto the ground, Psal. 137.7. Now they consult, Exod. 1.10. Come let us walke and worke wisely; Now they conspire, Geball, and Ammon, and Amalek, the Philistines, and them of Tyre, how they may take the house, and the cause, yea and Kingdome of God too into their possession.
Well then, Use 1 if warre be such a cause of misery, what is the cause of warre?
Resp. 1. You must looke upwards, and God sayes he is the cause: So Ezek. 14.17. If I bring a sword, &c. it is Malum poenae, therfore not brought amongst us, unlesse he doe it, Amos 3.6. and [Page 7] Esay 45.7. Warre is amongst the treasury of Gods Judgements, in the Magazine of his instruments of vengeance. The Church feeles, Lam. 1.12, 13, 14. &c. And where it is not so perceived, they may feele the smarting of the wound, but (beleeve it) hardly runne right to the cure. The people sin and God makes the sinne of the King, the sinne of the peoples punishment. See an instance for this Hosea 5.13, 14. Oh that England might never forget that, 2 Sam. 24.1. The wrath of the Lord kindled against Israel, and he moved David, &c.
How shall we be perswaded? Oh I thinke it is impossible, impossible I say, though not in it selfe, yet at least by accident, for we knocke at deafe mens doores, our people are deceived, and God hath said, Let them alone. Hearing they shal heare, and not understand, &c. Esa. 6.9, 10.
First, Hypocrisie hath overcome us. We are like those Micah 6.6, 7, 8, 9, 10. like them in the question we would seeme to aske, not like them in the Answer, for wee cannot heare the rod, nor who hath appointed it, and indeed it is because the treasures of wickednesse are in the house of the wicked, no power, no will to be reformed. Alas the sinne and punishment are Nationall, so must the amendment be. It was the old rule, Si veniam reus speret, petat cum lachrymis, petat fletibus totius Ecclesiae, Amb. de poeniten l. 1. c. 16. If the private man (in case of publique sinne) desire pardon, let him aske it with his owne, yea, and the teares of the whole Church also.
Secondly, Deceit hath overcome us; 2 Thess. 2.10. God hath given them up to beleeve a lye; the Note upon that Text is, Infatuati seducemur, seducti judical untur, Aug. that being infatuate [Page 8]they shall be seduced, and being seduced they shall be punished: There is the fearefull malignant, the wilfull malignant, the ignorant malignant; and every one of these covers himselfe under falsehood, making a lye his refuge, Esay 28.15. The Sanctuary these men have in these sad times, is like the covering under Jonahs Gourd, or Adams Figgeleaves; Oh that they could know that, first, under God there is no hiding place, for in the time of trouble he, &c. Psal. 27.5. secondly, that upon God who casts himselfe, Nulla vis, nulla fraus, nullae jam illecebrae poterunt vel stantem dejicere vel subjicere dominantem Bern. no force, no fraud can reach him.
Thirdly, Schisme and division hath overcome us, Manasses against Ephraim, and Ephraim against Manasses; but what shall I say? so it hath beene, will be, must be, Christ foretold it, and we have found it true which is said Matth. 10.34, 35.
But what is this Schisme? Ile give three rules in answer:
First, Quando doct [...]inae seu praecepta in consetentias hominum obtendentur, quae non dubitative, sed directe contra verbum Dei, aut legem humanam, &c. When things are thrust upon the conscience, which are not doubtfully, but directly against the Word of God, schisme in this case is not active but passive, a due separation from the errour, not the body, for to that we are united by the Spirit and love, so farre forth as it is united to the truth of Jesus Christ the head thereof.
Apply this rule to the present state of our times, Schisina, 1 activum. 2 passivum and then tell me what is Schisme, or what Rebellion?
Secondly, Schisme or Division likewise is cadent,
First, Upon bad men, in whom it is either,
- 1. Through too much faith: or
- 2. Through too little Charity.
Secondly, Upon good men, in whom it is either,
- 1. Through errour of Judgement.
- 2. Or scruple of conscience.
Apply this also, and you shall finde the rash and heady malignant, so to be divided: First, he beleeves all, every promise, every protestation. And secondly, (which is worse) he would cut the throat of him that will not so doe too.
The ignorant and better malignant he is divided otherwise, he hath a little Non est conscientia quae obligat sed lex illa quam intellectui conscientia praesentat: & revera conscientia semper praesumer [...] scientiam. conscience and that scruples almost the very word King or Parliament; he hath lesse judgement, and that is the reason his conscience is no better informed.
3 Rule is for the Judges of what is Trouble, Schisme, Division, Rebellion, &c. where you have,
1. The greater part: these say, Judicium 1. Majoris, 2. Melioris partis. Elias troubles Israel, 1 King. 18.18. and the Apostles, the world.
2. The better part, and they can tell you that this must be retorted out of the same Text.
We have all this while looked upwards to finde out a cause of warre amongst us. Now downewards, and there we shall finde our sinne the cause of this so sad an effect; Nihil in poenaquod non prius erat in pecate. and there we will put a parallel betweene Davids time and ours in point of sorrow-bringing sinnes, thus.
1. Davids indulgence: Is Absolom such a man? [Page 10]a proper man, a goodly head of haire, but not a dram of grace, no Psal. 45.13, 14. inward beauty at all, and yet the King cannot pull his heart from him although in the danger of the losse of a Kingdome.
2. This Absolom hath a party, and that in Israel too, that will venture their lives in such a desperate ungodly quarrell: Oh the wickednesse of this world! No cause so ill, or person so untoward, that is or shall be without adherents as wickedly desperate as the undertaker can be in a case of mischiefe.
3. And these Ahitophel, Sh [...]mei, Z [...]ba. A Counsellour, a curser, a cousener: a party good enough for so bad an undertaking. counsellers, cursers, colloguers, what not? We may see the old complaint too truly verified, My Kingdom is not of this world, &c. John 18.36 All them that doe the Devils businesse shew their faithfulnesse, (if it may so be called) the Lord Jesus hardly findes one to trust; Concilium deforme voca [...], glomerantur in [...]nū Innumerae pestes Erebi. Quest. this I am sure is a very sad spectacle, to see a good cause have so few, a bad so many friends.
But let us aske one question.
What marks or signes may be given for the discovery of and discerning betweene the good and bad cause, side, or party, in such a sad spectacle of confusion?
1. Solution. Markes to know the best side in a time of warre. 1. The M [...]rcy. The best side is ever the mercifull side, more sparing, lesse cruell, ready to say with him, 2 Sam. 2.26. Shall the sword devoure for ever? ready to doe like him, 2 King. 6.22. Thou hast taken them, but smite them not, set meate and drinke before them, that they may refresh themselves and goe to their Master; Marke this, and where you finde it, [Page 11]honour that side, in times of sadnesse and combustion, the worst Religion is ever most cruell; Bastardly professions are ever full of bloud.
2. The best quarrell is mixt, not personall; 2. Quarrell. so God be not dishonoured, sinne maintained, they are ever as conscientious in laying downe, as couragious in taking up Arms; with such men sinne is a greater evill then warre, and no shame like that, not to defend Gods cause. See Joshua 22.12, 13. &c.
3. Doth God give them victory? 3. Clemency. other men shall feele their clemency, they will cause their enemies praise God they have, and pray him they may fall into such hands. 2 Sam. 19.23. Davids Cavalliers are under command.
If God will please to continue us yet under this sad condition, as I am afraid he will, these few rules I desire to present the people in a desolation publike. 1. The Law Jus legionis facile est. 1. Non sequi; 2. Non fugere bel [...]m. Veget. lib. 2. cap. 17. of warfare is, (especially in a good cause) Doe not follow, doe not flie an onset. 2. Every spirituall warre consists in a conflict betweene the reason and the will: Does ours so? surely it doth.
- 1. It is reason the Militia be in safe hands.
- 2. Reason the Parliament punish grosse offenders.
- 3. Reason men should part with some to defend all.
- 4.
Matth. 13.41.Religion, things be taken out of the Church that doe offend.
3. God is a Warrier, Allegory. and continually fighteth against the sinner, his enemy; How does he defend? [Page 12]Oh he is got into a walled Towne called Obstinacy, the ditch about it is a great depth of sin, the Turrets of those wals are pride, and height of spirit; but what are his weapons? resistance of the holy Ghost, and a wilfull extinguishing the light of his owne conscience; his Captaine, blindnesse, and his souldiers in this warre, inordinate affections; his Counsellour is folly, and his conquest hardnesse of heart, with the forsaking of God and security. Apply this to our present condition, and you shall finde it to be Englands Looking-glasse.
The two next points, viz. the battell and the victory, yeeld us this:
That Christians ought in times of sadnesse to contemplate the actions of warre which are severally performed, Doctr. 2 2. Things in war to be seene. viz. on mans part the former, for they can fight; but on the part of God the latter, he ordereth the victory,
God orders hereby our sight of things, Reas. 1 so 2 King. 6.16, 17. we see but halfe, if we see man onely: We see him taunting, vaunting, boasting, threatning, he will doe this, and bring to passe that, but we see God determining, Esa. 37.33. He shall not enter into this City, nor, &c.
God would hereby guide our affections, griefe, feare, Reas. 2 joy, &c. If a man see nothing but man, he sees nothing but feare. They enquire in Flanders, they aske at Sea, Are not all the Round-heads kild yet? Cloisters, and the whole rabble of the Romanists, [Page 13]all contribute heads, hearts, hands, purses, and all to this warre: yea Antichrist, Tua res agitur? is thy worke a doing? But turne me out one of thy companions that can give the victory; no, that is out of all your reaches, see 1 Sam. 14.20. It is God that giveth victory unto Kings, Psal. 144.10.
God hereby orders his owne acknowledgements. No sacrificing to our nets, Reas. 3 God will have the glory: Exod. 15. and Jud. 5. are monumentall chapters for such a purpose.
The Christians contemplation: Vse 1 here is matter for the most excellent understanding whatsoever, and as Paul said to Timothy, Ep. 2. c. 2. v. 8. Remember that Jesus Christ, &c. so say I, let all be remembred, but especially fundamentall truths: There is a counsell well given, Act. 5.39. yea and well taken too, for vers. 40. to him they all consented; in what? in this maine thing, that if it be of God there is no resistance, lest happily we be found fighters against God.
If I had such a proffer from the King as sometimes Salomon had from a greater then he, To his Majesty. 1 King. 3.5. Aske what I shall give thee, I would first defire the contemplation of my deare Soveraigne fixed on this point; We will not remember misled Ahab, 1 Reg. 22. for feare the parallel should not be good enough: But we will thinke of good Iosia one of the best of Kings, 2 Chron. 35.21, 22. Leave off to come against God which is with me, lest he destroy thee: but Iosia hearkened not to the words of Neche, which were of the mouth of God. Next [Page 14]yee Patriots of our Countrey, 2. The Parliament. I shall desire your remembrance of this point that you may be called, (as heretofore, in such times, and upon such occasions as now) be called I say the Parliament working wonders. 3. The Kingdome. Of you yee Citizens and Countrey-men, I desire the reading of Iad. 5.6. the high wayes were (I say will be) unoccupied, but observe vers. 8. they chose new Gods, new Devils rather, and then was warre in the gates.
The Christians consolation, Use 2 Nec temerè, nec timidè, men and Christians too, both or neither. Hezekiah's method (me thinkes) is excellent, When the Blasphemer brags, tell God of him. Esa. 36.21. with 37.1. Say nothing to that blasphemer, but (as if they should say) Sirra, we will complaine of you to one that shall take you to taske; an excellent course, be you carefull in nothing, (that is, unbeleevingly, distrustfully so) but make your requests to him who gives the victory, guides the bullets, Threefold comfort. orders the battell, appoints the successe, Psal. 115.3. is in heaven, i. e. on high, and therefore 1. sees, 2. and doth whatsoever he will, 3. and he is our God: Of our persons? yes: if not so, of our cause he is the God sure.
Directions.
1. The old Plutarch in vita Thrafibuli. rule: the divident of victory was betweene the Commander, the Souldier, and Fortune: the last should be first; I am afraid the last hath too little for his part.
2. Quid est victoria? It is said of old, It is [Page 15] Non osse turpe ab co vinci, quem vincere [...] nefas; neque ei inhoneste aliquem submitti, quem fortuna super omnes ex [...]u [...]isse [...]. Dictum Armenii Pompeio. no shame to be overcome of him, whom to overcome were a shame; nor is it uncomely to be under him, whom God hath set over all. This is for the King indeed, indeed I intend it so; and it is for the Parliament too, all good Kings & Christians should intend it so. The Chronicle saith of King Edw. 2. Tunc vere victus quando tot vicit prudentes milites. Walsingham. Ed. pag. 95. Ut superater victor prius 5000. hostiū istius Reip. aut 5. victorias obtineter; vide Isid. Tranquil. that he was never so overthrowne, as when he had overthrown so many brave and wise Souldiers; no such victory against the King, as for him to have victory against the Parliament.
3. There were in Rome certaine Lawes for their triumphs, that first the Conqueror should have got five victories: Allegorically, to have overcome his five senses, that is, himselfe. Oh such a victory on any side were worth a triumph! and surely that side is nearest the deserving of it that seeke not their owne ends or glory, but his that sent them.
The fifth part, that is, the entertainment and sad welcome of the newes of a victory, gives us this doctrine.
That a victory even to them that most desire it may peradventure turne to be a thing sorrowfull enough, vers. 2. Doctr. 3 the mirth into mourning, the joy into griefe enough.
Is drawne from the things which must or may be before a victory; I shall only quote the instance, Reasort. 2 Iud. 20.21, 25, 35. with 21.3, 6. see here a victory full of bloud before, and wates, that is, teares afterward: Oh these wonderfull punishments, just, Paenae mirabiles, Cajetan. yet [Page 16]secret, secret yet just, so his Judgements, as that they are also our sinnes, God deliver us from them.
From the things which are after the victory. Reas. 2 In heate of blood Men doe any thing, but after, if conscience beginne to speake, Oh then such things as these will be thought on: Secundae c [...]gitationes. First, the number of Christians: Secondly, the manner of their death: Thirdly, the feare of damnation: Fourthly, the illnesse of the Quarrell: Fifthly, my ingagement to defend it: Sixthly, Oblationes pacis, prayers for peace: Seventhly, cause of refusall thereof, as dissimulation, &c.
Information of the danger: Ʋse 1 Hoc dulce inexpertis est: We must be knowing men in our dangers. May I have leave to distribute them?
1. Danger of not parting with money, so in the wars at Constantinople. Dangers in war
2. Danger of sedition, so in Jerusalem, in London.
3. Danger of emulation, so in our Gentry and Army.
4. Danger of mercenaries, so at Brainford, and every where.
5. Danger of sinne, the danger of all dangers.
Object. Best to leave all?
Sol. Nunc periculum par animo Alexandri. That were the basest of basenesses: Now there is a danger fitting the minde of Alexander. There is necessity (sayes he Pompeius, See Plutar in vita ejus.) of Sayling, no necessity of living. So say I, a necessity to fight, none to live, in servitude especially, Ephes. 6.10. It is Gods method to teach so, his peoples, to learne so.
Prepare therefore, shall we? Oh by all meanes possible, spiritually especially, a Moses, with an Aaron, and Hur to your Joshua, Mountaine men, and valley men, Exod. 17.
Your doubt is the next use, and that thus, Vse 2 now every man can easily tell how he stands affected, but afterwards if our Absolom be kild, what then? how then will you be affected in such a case? will you not love Religion the worse all your life time? Numaes Temple of old had this Inscription, [...]. The Temple of Faith and Peace. Faith first, and secondly Peace: Christian keepe those two in that order in thy Soule, and take with thee these three guidances.
First, See the worlds order, Numb. 16.41. Vnderstanding they will have liberty to say, ye have killed, but we must not say, ye have set your selves against God, and therefore we are against you, and yet this is very true; if the effect be ours, the cause is yours, that's certaine.
Secondly, Prayer. Pray that that piece of the Psalme may be fulfilled, Be wise now therefore O ye Kings. Much, much must be in Kings, Solomon the Sonne shewed such a Master-peece, 1 Reg. 3.28. All Israel admired it, and feared him; So David the Father here, the danger of losing his people, is turned into the delight in gaining them; So King James the Father, shewed a Master-piece of skill in that great danger Gun-powder treason.; And pray we that God will guide our Royall Soveraigne his Sonne, that he will kisse the Sonne of God, lest he be angry, and [Page 18]so he and wee too, perish from the right way.
Thirdly, Boldnesse. Pray we that boldnesse may be given to Joab, Micaiah, Jeremy, &c. they may suffer much ill, but nothing to the good they shall doe: I shall present them with the Apostles reckoning, Rom. 8.18. And if we reckon otherwise we reckon wrong.
The sixt part, viz. Joabs inference followes, and presents us with this;
That in sad times, Doctr. 4 and times of imminent danger, the greatest of men ought to suffer themselves to be very plainely dealt withall.
Kings have at such times given leave, and Priests and Prophets taken leave, so to deale with the greatest of men; Jerem. 38.20. But Jeremy said, they shall not deliver thee, hearken unto the Word of the Lord, &c. So 2 Chron. 15.2. Eliah with Ahab, 1 King. 18.18. Nathan with David, 2 Sam. 12. Flattery is odious at all times, but at such times, Note. it is both odious and dangerous: And if ever the Lord take away from the godly, their abilities, or liberties of Admonition, Prayer, Preaching, Reproofe, &c. it is a dangerous presage of ruine, or some great judgement, Jerem. 7.16.
So then, we should take and have given us in times of danger, Reason. 1 more boldnesse, for sad times worke much upon sympathizing hearts, especially such as know themselves deputed to be serviceable for such reasons. See the spirit of the Apostles [Page 19]how it is raised: We cannot but speake, Act. 4.20 And Act. 20.24. My life is not deare, so I may carry on the service a little: What need men venture their neckes, their lives, to defend the cause? Oh their conscience and the Commandement of God, Gods Spirit, the Churches ruine, all concurre and become mightily, yea irresistibly operative for the publique.
God gives another Spirit, as to Caleb, Numb. 14.24. Reason 2 The River of Jordan turned our of its course to Pella, a yeare together a Comer like a flaming Sword over Jerusalem. Ar Sacrifice a Calfe brought forth a Lambe. See Eusebius & others.
Gives warnings, as to Hierusalem, fils the Aire with sights and Comets. As the Cockes crow loud and thicke before a storme, so these before a Judgement.
This begges excuse for us, others, all well-affected sympathizing ones in times of sadnesse.
Not so much manners, discretion.
For believe it, Honorable and well-beloved in Jesus Christ, they cannot helpe it sometimes.
And marke the instance Amos 7.13. Note. Prophesie no more at Court; No? See ver. 16, 17. He that sayes so, and dares to silence the Lord of Hoasts, his Wife shall be a Whore in the City, and his children shall fall by the sword, &c. v. 17.
But let us see the parts of the Kings chiding:
First, His blame is plainely laid downe: David was a very happy King here, in the plaine dealing of Joab, elsewhere in Nathan.
Kings are not more unhappy in any thing, then this, their flatterers and falsifyers with their entertainment, reward hearing.
But is it true that Joab charges the King withal?
The Lord forbid that anything but truth should be charged upon the Lords Anointed. Then for Answer,
1. Simply and by it selfe, David really hated to shame them that preserve him and his.
2. But it is by accident thus: as if Joab had said, Sir, I perceive there are in your heart two things, in great competition, striving for preheminence, your Absolom first, and then your People. Now because he hath gotten so much of your heart, therefore we get so little. And thus Joabs charge is true laid to the King; and thus may the Subjects charge against the King be true, if lying under the like cause of complaint.
But the second part is Joabs Demonstration, In that thou lovest thine enemies, and hatest thy Friends: Is this tiue? Yes, with this qualification;
1. Negatively, I doe not say alwayes you doe so, but in this particular.
2. Not in all particulars neither, but in particulars of No miserv greater to us in this sad time then this, Religion is in competition with Barbarisme, purity with popery, he latter hath store of carnall men for it, for they love it, the former seene and loved of few, & therefore of few imbraced competition, q.d. Joab; Sir your Absolom and your Adonijah, you may love them wel, but not better then your own peace, your owne people. If the Queene of your bosome stand in competition with your Kingdome, your people, you must not love her better then us, then it: Sapientia optime cernitur in comparatis. I conclude this with a History I have read: the Emperour Turk. history. was charged with defect and want of care in government, by his Nobles and Princes moved thereto (as they alledged) by the [Page 21]too much love of a Lady his Concubine: Whom in a great assembly the Emperour shewed to all his people on a time, and they concluded that in regard of her excellent beauty, they could not blame him for being misled by her, and so were contented. But (saith he) that you may know how little I regard her in comparison of you, he drew his cemyter and kild her before them all. If our Religion had stood in competition with any thing but Popery, our Parliament with any thing but the Gentry and Delinquents, they had never been so neare a miscarriage.
But the third part is Joabs humble request: Now therefore, &c. It is in a triplicity:
First, Surge, you are falne Sir very low, a King of others and not of your selfe, how shall you rule their passions that cannot guide your owne?
Secondly, Egredere, you are in prison, the worst of prisons, Mens captiva manet, a bird may be kept so long in the cage, that at length she will not out though the doore be open.
Thirdly, Loquere super cor, speak comfort, we have heard sorrow enough, we desire now comfort, and it is onely to be had in you, and with a word, a comfortable aspect upon your people, you may give it them.
And the fourth part is Davids great danger, if this be not done, viz. the Peoples desertion.
But who shall apply this? Who may? Who dare?
First, Let it be applyed to our David, and tell [Page 22]him ye pillars of the People first: Then bring it swiftly to him some of you also, ye Charets and Horsemen of Israel, that there are but two governments. Two kinds of government. First, as the Soule governes the body. Secondly, as the reason, the appetite. Our Kings government is not like the first, he cannot enliven us as the Soule doth the body: Then let it be like the second, as the reason doth the appetite; how is that? by commanding reasonable things.
Secondly, And take heed you speake our sense. We doe not The Mother of Artaxerxes had wont to say, that they that would addresse themselves to Princes, must use [...], Silken words. Plut. Apophtheg., we dare not thinke his Sacred Majesty, doth intentionally hate his friends and love his foes, but that something is unhappily got in competition with us, which yet God hath not discovered to him.
Thirdly, And let this be done dutifully, humbly, in a Subjects posture, and as to a David indeed.
Fourthly, And yet so boldly that you propound the danger, with this direction also, which is none of mine, Scopus nostrae professionis est ut, &c. the scope of our Profession is, that we be obedient to all Superiours, so long as this obedience brings no detriment to the Soule: but if it come to this, we must dare to use our owne Liberty. Epist. Synod. cuinomen Libellus supplex, & vide Tom. 1. Fol. 803. Conc. Ephes.
The seventh part, the event on the Kings part, he comes to the place of Judicatory, on the Peoples part, they come to the place of auditory.
The retractations of publique persons, Doctr. 5 as Kings, [Page 23]&c. are exceeding attractive, like the great wheele in the watch: Instan. 2 King. 22.12.
There is a concurrence, and commoving in, Reason 1 and with such actions; before goeth Davids action, after comes the peoples affection, a heavenly order; so dealeth God with his People, as you may see, Psal. 116.1.8, 9, 10, 11, 12, 19. and 2 Chron. 15.8.12.16. The King shewes himselfe zealous of their good, the people shew themselves as zealous of his glory, he Crownes their desires, they his Temples.
There is a seasonablenesse, Reason 2 in this retractation of David, which is observable, before the mischiefe grow too bigge, before the Devill tempt, before the heart be hardned, before the approach of flattery, or evill counsell, the good God suggesteth, and the good David obeyeth, to returne to his People that they may returne to him, &c.
Pray for audience in this particular, Use 1 this day of God, and of the King.
In relation to us they are Gods (our Governors I meane) but in relation to God, they are but men.
First, Present good, viz. that of retractation in things amisse, that they owe to us.
Secondly, The future good, that of submission and obedience, that we owe to them. With them both, and with all those things which make to the best and blest establishment of Peace and Truth amongst us, the Lord of Heaven be intreated to blesse both the King and People in this much distracted Kingdome, for his deare Sons sake, Amen.