The First Fruits of Davids Government Vowed to God, Sermon

The First Fruits of Davids Government Vowed to God · Sermon

p. 1A SERMON Preached at the Aſsiſes holden for the County of Berks at Reading, Feb. 28. 1653. Mr. William Backbouſe of Swallowfield, SHERIFFE.

PSAL. 75. 4, 5, 6, 7.

I ſaid (or rather, I will ſay) to the fools, deal not fooliſhly: and to the wicked, lift not up the horn, v. 4. Lift not up your horn on high: ſpeak not with a ſtiffe neck, v. 5.

For promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South, v. 6.

But God is the Judge: he putteth down one, and ſetteth up another, v. 7.

THis Pſalm is a good Magiſtrates Directory, becauſe it is the Copy of that Kings heart, who was a man after Gods own heart. David, at the time of the writing hereof, is by moſt ſound Interpreters ſuppoſed to have been in that Morning-Twilight p. 2of Royalty, a midling condition between a King and no King, which you have deſcribed, 2 Sam. 2, and 3 Chapters. Iſhobſheth the ſon and heir of Saul, the late King, was yet ſtrugling for ten parts in twelve of the whole Kingdome. 'Twas an hot diſpute of two years continuance. But at laſt, Davids houſe grows ſtronger and ſtronger, and Iſhboſheths weaker and weaker, chap. 3. 1. This day-ſtar of approaching Royalty, being thus got above the Horizon, and fore-telling the nearneſs of the Sun to diſpel the miſts of his long doubts and fears, (it is ſuppoſed) ſets Davids harp and heart in tune; and thereupon he takes occaſion to teſtifie his thankfulneſs in this foreign, or triumphant thankful Ode. His thankfulneſs is partly Verbal, in the acknowledgement of Gods faithfulneſs, in ſo near an iſſue of an expected mercy, (for this he means by the nearneſs of Gods name, v. 1.) and of his Soveraign Power and Juſtice, in the way wherein he accompliſhed it, v. 7, 8, 9. And partly Real, in the reſolvedneſs of his heart, to repair the breaches and ruines of Sauls diſſolute Government. The whole State, both Eccleſiaſtical foreign Diſſolutus liquefactus fuit.and Civil, was like a melted Veſſel, run into a lump of confuſion and diſorder, (for that is the Original emphaſis of that phraſe, The earth and all the inhabitants thereof are diſſolved, v. 3. And there was no hope that ever it would be a Veſſel for honour or uſe any more, except a skilful Founder undertook to new caſt it. Such an one was David, and that he might give aſſurance of his undertaking, he before-hand declares the mould or model unto which he will reduce it.

p. 31. He will firſt cement the broken pieces of the old frames, viz. Religion, Law, and Juſtice, which are the pillars of all Government.

2. He will ſecure thoſe pillars from the inſolent petulancy of bold and preſumptuous offenders, by a ſevere execution of the utmoſt ſeverity and rigour of divine and humane Laws upon them. And both theſe he will do upon the conſideration of his conſcientious obligation thereunto; and that upon this account, becauſe all his power is confeſſedly ſubordinate to Gods, which is the ſum of my Text, and the following verſe.

I will ſay (for ſo I read it with Paraeus and Muſculus) unto the fools, deal not ſo fooliſhly, &c.

For promotion cometh, &c.

In which words you have two general parts:

1. Davids reſolution of reformation, I will ſay, &c.

2 The reaſon of that reſolution. For promotion, &c In the firſt of theſe you may further obſerve,

1. The ſubjects of it, Fools, (that is, bad men, but ſuch whoſe ſins are only prejudicial to themſelves) foreign boaſting fools; foreign troubleſome fools.& wicked men, ſuch who by reaſon of long remiſſeneſs of Civil Government, during the unquiet & turbulent reign of Saul, were grown to a great height of preſumption & violence, daring all Laws both divine & human out of countenance, which he expreſſeth by two phraſes, ſpeaking with a ſtiffe neck, and lifting up the horn, Metaphors taken from unbroken Colts, or wild Bulls, who are altogether impatient of the bridle or the yoke. Sons of Belial indeed, if the received foreign cui non eſt jugum.Etymology of that word hold water. Theſe are the perſons that David intends to deal withal in this reſolved reformation.

p. 42. The nature of it, and that is by way of reſtraint upon their unruly luſts: for this ſaying implies doing. De merit â vindictà & e…ercione intelligendum Muſculus.eſt, one ſayes; Cohibebo (ſayes another) petulantes regni & ecoleſiae porturbatores, zealous and reſolute Authority uſeth not to ſpeak vain words. This ſaying is like that Pſal. 2. 5. where God is ſaid to ſpeak to ſuch another generation of wild Beaſts, but how? ſo, as to vex them in his ſore diſpleaſure. So here, I will ſay to the fools, &c. is as much, as I will by wholeſome Laws, and a zealous execution of them, either amend their perſons, or (at leaſt) reſtrain their luſts, If they will deal fooliſhly, they ſhall not deal ſo fooliſhly, and if they will wear horns ſtill, yet they ſhall not lift the horn on high.

2. The ſecond general part may look two wayes:

1. Either as a reaſon prevailing with David thus to put forth his power to curb the inſolencies of wicked men. For promotion (i. e. my promotion, by which I am advanced to the ſucceſſion of Sauls Throne) cometh, &c.

2. Or as a leſſon which he would by juſt ſeverity teach them, who had ſinned themſelves into a near affinity to Atheiſm, by ſo long and uncontrolled a liberty of luſt, and inſolencies. Juſt ſeverity in Deputy gods may teach men ſo much Religion, as, that there is a God that judgeth the earth. But I rather look upon it as a motive to David himſelf. And then the Argument runs thus: I was awhile ſince a poor Shepherds boy, and I am now advanced to the potentia proxima of an abſolute Royalty. Therefore it concerns p. 5me gratefully to acknowledge, and zealouſly to act for him that advanced me, and (ſeeing promotion comes not from the East, &c. But God is the Judge, &c.) I will anſwer his ends in my advancement.

This part hath two branches:

1. A negation of power in any creature to give, or take away honour and power. Though all aſſiſtance from all quarters of the world ſhould concenter their endeavours for one mans exaltation, they could not do it, if God will pull him down; and è contra, Though the whole poſſe of the Creation, were raiſed to pull a man down, yet if God ſay nay, their endeavours ſhall be ſucceſſeleſs. David here takes his expreſſions from the Topography of the land of Paleſtine, and expreſſeth Eaſt and Weſt diſtinctly, but includes North and South, both under the expreſſion of midbar, the Deſart, that Country being on both North and South ſides bounded with waſte lands of that denomination. Whence your Margin reads it Deſart, and your Engliſh Meter, forſaken wilderneſſe.

2. An aſſertion of that power and prerogative in God alone. He is Judge, i. e. abſolute, and independent, inſo much that he is no way taxable, though he puts in and puts out, lifts up, and pulls down according to his own good pleaſure; And yet proceeds in a way of regular juſtice in this caſe of male-adminiſtration. As a Judge.

Thus you ſee I have done this part of my task, i. e. taken to pieces this excellent watch, and ſhewed you the wheels, and the ſpring, Davids reformation, and the impulſive cauſe of it. But the p. 6harder part of my buſineſs is yet to come, viz. to put it together again, that you may take direction from its hand in the buſineſs of ſo ſolemn a convention, as is that which hath brought you hither this day.

I know the ſpring-wheel ſhould firſt be taken in hand, as the foundation muſt be laid before the building, in an exact order of nature. But the order I ſhall proceed by is Theological, and therefore I ſhall firſt begin with the Balance, Davids reſolution of a juſt reformation, and then annex the reaſon at the laſt, to ſet it a going.

And firſt and foremoſt we will conſider,

The ſubjects of this reformation. I ſaid unto the fools, and to the wicked. Such then David found, even among the great ones, when he came to the Kingdom; he found beaſts, and thoſe armed with power, horned beaſts: And ſuch there will be every where, let the Laws be but a while ſilenced, and the Magiſtrate, either ſleep, or connive, or both. Obſerve,

Evils not ſuppreſſed, will be ſpreading Evils. The caſe of ſuch a Common-wealth will quickly be like the field of the ſluggard, deſcribed Prov. 24. 31. all grown over with thorns, and nettles will cover the face thereof, (for ill weeds grow apace) and the wall of order and diſcipline will quite be broken down. There had need be diligent weeders to keep the field of a Common-wealth from being overſpread. They had need be good hedges, that muſt keep in ſuch unruly beaſts, as my Text ſpeaks of. Qui non probibet peccare, cùm poſſit, jubet. If there be none to forbid the fools to deal fooliſhly, there need be none to bid them do ſo; he p. 7bids them, that, when he can, doth not forbid them. Men (in a ſpiritual ſenſe) are all natural fools, folly is bound up in the heart of a child, Prov. 22. and they need not be taught that trade; if they be but permitted to ſet up for themſelves, he had need be a wiſer man then ordinary that ſhall keep them within any bounds of reaſon or conſcience; for, obſerve again,

Wickedneſs tolerated will grow inſolent. Such fools, if the rod of correction do not diſcipline them, will know no difference, between ſimple folly and down-right madneſs. The Aſſes colt will turn his ears into horns, and grow horn-mad, and puſh againſt all thoſe that ſhall endeavour to bring him under the yoke. Sin and Errour loſe nothing by indulgence. If a logge be King, the frogs will quickly be preſumptuouſly petulant, and inſult over its ſluggiſhneſſe. A Magiſtrate couchant will quickly make offenders rampant. We uſe to ſay, when an horſe runs away with a young rider, he knows who is upon the back of him. The weakneſs or unskilfulneſs of the hand that manageth him, is a provocation to him to attempt the caſting off his burthen. There is nothing which is more intolerable then a ſervant when he reigns, if Solomon may be believed, Prov. 30. 22. When thoſe baſe luſts of men that under reſtraint ſeemed very ſubmiſs, are once let at liberty, they will rage the more intolerably; and much, out of anger they have been bridled.

Two things there were in Sauls Government, and the interval of Davids, that expoſed the Land to theſe wild beaſts, and their inſolencies, which among the reſt of the cauſes are (like Saul p. 8himſelf, among the people) higher by the ſhoulders.

1. A perpetual Militia. Wars, Forain and Civil, defenſive and offenſive. And thoſe (though never ſo neceſſary) like ill Phyſick, breed more ill humors, then they purge out. All Civil Authority muſt be ſilent, while the ratling of Arms drowns their voice; and the ſword of the Law muſt ſubmit to the Law of the ſword. Thence the Souldiers in Plutarch wondered that any one ſhould read Law to them that wrot it by their ſide, foreign; Plut. in Pompeio.War (in a ſort) neceſſitates irregularities, not only againſt Civil, but even Military Laws. Martial Law, ſaith one, is as great a Soloeciſme, as Modern Policy.Martial peace.

Thence, when God threatneth war to his people, he tells them, that Military Inſolency ſhall caſt contempt upon Civil Magiſtracy, they ſhall ſmite the Judge of Iſrael with a rod upon the cheeks, Micah 5. 1. And when he cals for that Judgment upon a people, he is ſaid to invite the beaſts of the field to devour, Iſa. 56. 9. There is a kind of cuſtomary fetity bred in the minds of men, by conſtant and familiar converſe with inſtruments of death and violence, which will not eaſily be charmed into a peaceable ſubmiſſion to civil reſtraints, though the moſt diſcreet Magiſtrate charm never ſo wiſely. Far be it from me, to aſperſe the perſons of any of that profeſſion among us. I can truly ſay of divers of them, what Tertullus ſaid flatteringly, concerning Felix the Governour of Judea, by them we enjoy great quietneſs, which we cannot but accept alwayes, and in all places with p. 9much thankefulneſs, Act. 24. 2, 3. But I ſpeak of the influences of that profeſſion upon the generality of thoſe that profeſſe it, and the people living under the exerciſe of it. Militaribus animis, (ſays Saluſt) adbibenda fomenta ut pacim ferre veline. I dare ſay, your Lordſhips experience can teſtifie, that moſt of thoſe that make a trade of the highway, are the reliques of routed and disbanded Forces, (who like the unjuſt Steward) cannot dig, and to beg are oſhamed, and therefore follow that trade.

2. The maintaining of a faction oppoſite to the faithful Prophets and Prieſts of the Lord. Samuel for many years before Sauls death was laid aſide, as a man of too rigid a ſpirit for Sauls deſigns; and Abimelech and the Prieſts were looked upon as confederate with David, and upon the information of a treacherous Doeg, murthered upon ſuſpicion thereof. And no wonder, if they that are grown ſo bold, as to trample upon the Embaſſadours of God, make as bold with the Laws and Ordinances of man. I am ſure, in Gods juſt judgment, Civil confuſions have uſed to accompany Church confuſions; when Judah in Abijabs time was without a teaching Prieſt, they were alſo without peace, they went in and out of their own houſes with hazard of their lives, 2 Chron. 15. 3. I am glad, we of this Nation are at laſt grown ſo wiſe as to ſee that Church-Levelling needs nothing but a power to its will to introduce State-Levelling too; and that the Honourable Robes of Magiſtracy and Law are at the barre of many mens ignorant and ſottiſh fury, no leſs guilty of Antic briſtianiſm, then the contemptible black coats p. 10of the Miniſtry of the Goſpel. Aſſure your ſelves, My Lord, and you of the worſhipful Bench, that 'tis only the awe of Conſcience that ſubdues the fury, and rage of mens luſts; your Proviſions of Law are a lower bank, which theſe violent wayes will quickly break over, when once they ſwell above thoſe ſacred main banks of Religious Principles and Inſtitutions. Let Magiſtrates maintain Gods Ordinances, God will theirs.

In this caſe David found the Kingdom, a kind of wilderneſs of wild beaſts. And therefore we need not wonder at his reſolution of a ſevere reformation, of ſetting the nets and toils of good Laws to take them, (my next head which now comes to hand.)

I will ſay unto the fools, &c. Obſerve,

Inſolent offenders muſt be curbed with a reſolute ſeverity. All diſeaſes (ſay Phyſitians of greateſt note) are cured by contraries. And (by conſequence) the diſeaſes of the body Politick occaſioned by remiſſneſs require more rough and churliſh Phyſick to remove them. Ne corporis quidem morbos, veteres, & diu auctos niſi per dura & aſpera coerceas: corruptus, & corrumpens, aeger & flagrans animus haud levioribus remediis reſtinguendus eſt quàm libidinibus ardeſcit, ſayes Tacitus. Stiffe-necked Colts will not be managed with a ſlack rein. Let David come to the Throne with never ſo much reſolution, yet he will find enough to do when he comes to act that reſolution. He will find cauſe to complain that the ſons of Zerviah are too ſtrong for him, 2 Sam. 3. 39. Wherefore he is fain to die in their debt, and to leave it upon his ſon Solomon to diſcharge, 1 Kings 2. 5. And when he goes p. 11out of the world his laſt words back his firſt reſolution, 2 Sam. 23. 6, 7. But the ſons of Belial. &c.

In ſuch caſes, a Magiſtrate had need to ſharpen the ſword of Juſtice with the file of reſolution; Fiat justitia, ruat coelum. Come what will, or can come, he muſt be armed againſt it with a fixed purpoſe of getting the enemies ground, or dying upon his own: of gaining the horſe, or loſing the ſaddle, ſawing off the horns of theſe wilde beaſts, or being gored by them. He muſt reſolve to be the Champion of Juſtice whiles he can, and when he can no longer be ſo, he muſt become her Martyr.

A Judges heart and his robes muſt be both dyed in grain, elſe the colour of the one, and the courage of the other will quickly fade. Good Miniſters ſhould have the Motto of Aarons Miter written upon their fore-heads, Holineſs to the Lord; and Magiſtrates ſhould have written upon their hearts, what Moſes had on his, Reſolution for the Lord. This alone will fortifie a man againſt all mollifying conſiderations. Thus the Sons of Levi came armed to execute the vengeance of the Lord againſt Idolaters, Deut. 33. 9. compared with Exod. 32. 26, 27, 28. But when doth David reſolve to put theſe reſolves in execution? Even as ſoon as the reins of government are put into his hand. As ſoon as he receives the Congregation, v. 2. And leſt we ſhould think this was the iſſue of ſome haſty thoughts, which upon better advice he would ſee cauſe not to ſtand to; you ſhall hear him back it in another Pſalm, I will early deſtroy all the wicked of the Land, Pſa. 101. ult. Obſerve, (from the time)

p. 12That Magiſtrates reforming reſolutions muſt be ſpeedily and effectually proſecuted. For,

1. Good reſolutions will cool again, when they are off from the fire of a preſent good mood, if they be not ſpeedily put in execution.

2. Delays in this caſe are dangerous; when the fire once gets to the houſe top, the leaſt delay will quickly render it unquenchable. If a ſmall Army be ſuffered to entrench, and victual themſelves, a great ſtrength will have enough to do to conquer them.

If the Sea break in upon a Land, it may be at the firſt a little labour will repair the bank; but if it be neglected but a few dayes, all the Country cannot turn it out again.

Novi ego quod primo fuerat medicabile vnlnus.

Neglectum longae damna tuliſſe morae.

Wickedneſs will ſpread as a Gangrene, (and eſpecially 2 Tim, 2. 17.that which the Apoſtle ſpeaks of in that place, Hereſie) and toleration makes it incurable.

3. Opportunities and ſeaſons of doing good, are not in our hands, but Gods. This is the ground of that advice of Mordecai to Heſter, Who knoweth but that thou art come to the Kingdom for ſuch a time as this? Heſter 4. 13.

And this leads me to the ſecond general part of my Text, the ground of Davids reſolution, [For promotion cometh neither from the Eaſt, &c.]

Which words are an univerſal negation of creature-power in the managery of State-affaires, further then Gods Providence co-operates with it. Men are apt to expect advancement from ſecond cauſes. Politicians uſe to have their Engines at work in all Quarters. Such correſpondencies in p. 13the Eaſt, and ſuch in the Weſt, &c. And they are apt to conclude, if but ſuch or ſuch a deſigntake (one of many) that makes for their advantage. And when their plots are ſpoiled in one part, yet they maintain hope from another quarter of the world. And indeed, This is the ſpring of all manner of irregular compliances, with thoſe from whom we expect furtherance in our deſigns, that we look upon them, as our advancers. Thence (ſaith Solomon) many ſeek the Rulers favour, Prov. 29. 26. and that with ſordid and horrid encroachments upon the principles of ingenuity and conſcience, licking up the very ſpittle of great ones, (as is reported of Dyoniſius his flatterers) and conforming to their very vices and imperfections, as is reported of Alexanders courtiers, that imitated his wry neck.

And in the laſt Kings reign, in the encroachments upon the publique liberty by Ship-money and Monopolies, His Judges, (all but one or two that went with honour to their graves) perſwaded him 'twas Law, and his Divines 'twas Conſcience. As if they had both been of the mind of Cambyſes his Councellors, who adviſing with them in a caſe of inceſtuous marriage, they told him all the Statute Law of the Land was againſt him; but there was another Law, that the King might do what he would.

Now the ready way to keep men from irregular courſes for advancement, is to perſwade them, (O that God would do it) that vain is the help of man. Truſt not in Princes, nor in the ſon of man, (ſaith David) in whom there is no help, Pſal. 146. 3.

And, Curſed be he that maketh fleſh his arm, and p. 14whoſe heart departeth from the Lord. Creature-confidence is the mother of Apoſtaſie, and defeatment, Jer. 17. 5, 6.

But where then is the ſpring of preferment? And from what Fountain doth it flow? The laſt part of my Text tells you, God is the Judge, he putteth down one, and ſetteth up another. Of which in a few words, and then I ſhall diſmiſs you with a word or two by way of application to the preſent occaſion. Obſerve hence,

All the Tranſlations of Civil power in the world, are the effects of a Divine, and that, a juſt Providence. God works theſe changes, and that as a Judge, in a judicial way.

There is nothing in the world of more common obſervation, and leſs ſolemn and ſanctified meditation, then the various turnings of the wheel of Providence. One while, a David taken from the Sheep-coat, from following the Ews great Pſal. 78. 71.Ps 78:71with young, and advanced (in Homers phraſe) foreign, to be a Shepherd of men, his Sheephook changed into a Scepter, and his ſeat of turf to a Royal throne. A Joſeph from an impriſoned ſlave, to a Royal Favorite. A Gideon, from a threſhing Jud. 6. 11Judg 6:11floor, raiſed to be a Saviour of Iſrael, and his threſhing inſtrument of wood, changed into one Iſa. 41. 15.Isa 41:15of iron, to threſh the mountains, as God himſelf phraſeth it. Heſter a poor captive maid, advanced to a royal bed, Heſt. 2. 6, 17. And in prophane ſtories, a Dictator from the Plough, and an Emperour from the hog-trough, a third from keeping the Cowes, &c. And our Hen. the 8. took his two great favourites, the one from the Slaughterhouſe, and the other from the Forge.

p. 15On the other ſide, Adonibezek a mighty Prince, Jud. 1. 7. Dan. 4. 28.Judg 1:7Dan 4:28made Fellow-Commoner with the Dogs; and Nebusbadnezzar, a mightly Conquerour, and one that lifted his horn to a great height, turned a grazing with the Oxen; and Herod in his moſt ſumptuous apparel, and amidſt the ſhouts and acclamations of his people, reduced from a conceited God, to be the moſt loathſome of men; a living Acts 12. 23.Acts 12:23carrion, arreſted by the vileſt of creatures, upon the ſuit of his affronted Creator. A great Haman feaſted with the King one day, and made a feaſt for Crowes the next, Heſt. 7. 10.

And in humane ſtories, who knows not that Bajazet.one of the greateſt Commanders in the world, was carried about in an Iron-grate, to be a footſtool to an inſulting Conquerour? That Beliſarius the famouſeſt General that the later Age of the Roman Empire knew, and in greateſt favour with Juſtinian his Prince, was reduced to that want, that he was fain to beg for his living, Date obolum Beliſario. This is commonly the lot of great Favourites, Fatum potentiae rarò ſempiternae, (ſayes Tacitus) quippe ſatias capit aut illos cùm omnia tribuerunt, aut hos cùm nihil reliquum eſt quod cupiant. The common fate of worldly preſerment, that it ſeldome laſts, Princes being either cloy'd with giving their favours, or ſubjects with receiving them, when they have no more to give, nor theſe to receive.

And in our dayes, theſe changes and revolutions of the wheel of Providence have been ordinary.

We have ſeen in one Royal Family, (and that one of the moſt eminent in theſe parts of the p. 18world) a great and puiſſant Monarch, in the face of the Sun, at noon-day, at the gate of his own Palace, in the moſt populous City of theſe three Nations, in the midſt of thouſands of his paſſionate well-wiſhers, and zealous partizans, laying his head upon a fatal block; three Queens of his line and alliance, reduced to the Contribution of Foraigners, for a mean ſubſiſtence; and a numerous iſſue of the ſame family, cruſhed under the ſame wheel of Providence, in whom not many years ſince theſe Nations rejoyced, as the budding hopes of an uninterrupted ſucceſſion.

We have ſeen a Parliament, the darling of the people, ſitting under the protection of a perpetual Act, crumbled into piecet, and at laſt wholly diſſolved with the crucifige of that very people, that a few years ſince cryed Hoſanna, and proſtrated their very hearts at their ſeet, to pave them a triumphant entrance into that truſt they had elected them unto.

We have ſeen a formidable Meteor of Policy lately elevated to a great height of confidence and preſumption, lifting up the horn on high, or (as a Learned Jew reads the words) againſt the high God, and ſpeaking with a ſtiffe neck, caught R. Immanuel.like Abrahams Ram, by the horns in a buſh, and made a juſt ſacrifice to the ſcorn and contempt of all men; and their Arm withered in the very act, for ſtretching them out againſt the Prophets of the Lord.

In a word, ſuch changes of publique affairs, as if the ſtarres, or thoſe that pretend to great familiarity with them, had been but ordinary Prophets, they could not have overſeen, without an p. 19inexcuſable neglect. Such wonderful, and momentous Providences as all Europe is concerned in, ſhould not in my judgement have been omitted among our Calculators, (who are at leiſure to take abundant notice of (that farre more inconſiderable thing) the Clergy) except poſſibly they calculated the Common-wealths Nativity upon black Munday, when they had not light * The day of the great Eclipſe 1652. concerning which our Stargazers prognoſticated ſuch mō ſtrous darkneſs but were confuted by the event. Acts 1. 7.Acts 1:7enough to erect their Scheme. However at the preſent, let them paſſe with this mcmento, that it is not for vain man, to know the times and ſeaſons, which the Father hath kept in his own power; and that undoubtedly, God Almighty is better able to keep his own counſel, then to acquaint the Starres with ſuch affairs, or at leaſt their Secretaries, who make a livelihood of blabbing all that they know, and more too. But (to leave this digreſſion.)

This is that great Truth, which Scripture ſo much inculcates upon men, that (it ſeems) are very ſlow of heart to beleeve it. How often doth God tell us this truth, in various forms of expreſſions? That be raiſeth the poor out of the duſt, and lifteth the needy from the dunghil, that he may ſet him with Princes, Pſal. 113. 7. That he poureth contempt upon Princes, and maketh them to wander in the wilderneſſe, whiles (on the other ſide) he ſetteth the poor on high, Pſal. 107. 41, 42. that he raiſeth the beggar from the dunghill, and maketh him to inherit the Crown of glory, becauſe the pillars of the earth are his, 1 Sam. 2. 7, 8. that he cuts off the ſpirit of Princes, and is terrible to all the Kings of the earth, Pſal. 76. 12.

Inſomuch, that it ſeems wonderful to me, p. 18that (after ſo much clear conviction, both from Scripture and experience) the luſtre of preſent greatneſs ſhould uſually ſo blinde the eyes of great ones, and flatter them with a perſwaſion of immunity from theſe changes, as it doth. That their inward thought ſhould ſtill be, (that which this Pſalmiſt notes, as a great folly, That their houſes ſhall continue for ever, and their dwelling places to all generations, Pſal. 49. 11. That they conceit their mountain to be ſo ſtrong that they ſhall never be moved, Pſal. 30. 67.

That when men caſt about all manner of ways for advancement, they ſhould not ſo much as think of God; nay, that they ſhould entertain an Atheiſtical conceit, that a conſcientious walking with God, is the only way to ſpoil their preferment. (As if indeed that which Balak told Balaam, who was a little too nice for his deſign, were true, that the Lord keeps men from honour.) Num. 24. 11.Num 24:11That he that wil be great, muſt have a conſcience as large as his deſigns, leſt being too ſtraightlaced, it cauſe miſcarriage. That ſeeming good ſhould be accounted a more ready road to greatneſs, then being ſo. Surely, did men believe God to be the Soveraign Diſpoſer of all preferments, they would in reaſon be able to conclude, that he would advance his own ſervants rather then others, if advancement be good for them. But becauſe men do not cordially believe this Truth, therefore they neglect him, and proſtitute their conſciences to the baſe luſts of others. Inſomuch that a man would think, when he reads the ſtories of ſome great Politicians lives, that the Devil and they had ſtruck a bargain upon the p. 19terms which our Saviour refuſed. Luke 4. 6. All this power will I give thee, and the glory of theſe Kingdoms, for that is delivered to me, and to whomſoever I will, I give it. If therefore thou wilt worſhip me, all ſhall be thine. Or, that they had been bred with that great French Courtier, that choſe a part in Paris, before a part in Paradiſe. Or, Laſtly, that they had learned thoſe Heathen Politicks of Flectere ſi nequeo ſuperos Acberonta movebo; Virg. And,

Varo, reguſtatum digito terebrare ſalinum

Contentus perages, ſi vivere cum Jove tendis.

Perſ.

How much better were it for men to keep Gods high way to greatneſs, which though it may ſeem the farther way about to them that are in haſte, yet (conſidering, that he that maketh haſte to be rich cannot be innocent, as Solomon ſayes, Prov: 28. 20. and that they that purchaſe the whole world with the loſſe of their own ſouls, get nothing, when a dying conſcience caſts up their accounts, Matth. 16. 26.) it is the nearer way by farre; Eſpecially when we have Gods ſolemn engagement for it, that thoſe that honour him, he will honour, and they that deſpiſe him ſhall be ſleightly eſteemed, 1 Sam. 2. 30.

Laſtly, (conſidering this great Truth) I cannot but wonder at the ſpirit that thoſe men are of, who in ſuch changes, as fall out againſt the grain of their expectations, carry themſelves, rather like Atheiſts then Chriſtians under them.

1. Sometimes in a pet at God himſelf, throwing off that mask of Religion, which they had hoped might have advantaged them; and becauſe p. 22this evil is from the Lord, they are reſolved to wait upon him no longer, like that wicked Prince, who is branded upon record for that ungodly reſolution, 2 Kings 6. 33. How many have all Ages of the Church known, who becauſe they could not obtain their deſigned greatneſs, by profeſſion of Orthodoxy and Piety, have attempted to recover it by Apoſtacy and Perſecution?

2. And ſometimes in a furious and Diabolical rage, fuming and foaming againſt the Inſtruments cauſing or occaſioning them. How familiar a thing hath it been with our deboiſt gallantry in theſe late years, to drink healths to the confuſion of this party, and that party, to curſe, and devote to the Devil ſuch and ſuch men, as the Authors or Promoters of thoſe events, they ſtorm at?

Not conſidering, that (as we ſay) the Fox never fares better then when he is ourſed: nor, that the worſt of men, in the worſt actions, do but Midwife Gods ſecret intendments, that the crucifying of the Lord of glory, was indeed the pre-determined counſel of God, Act. 4. 28. though the fin of that wicked act were the guilt of thoſe that acted therein: nor that their own ſins impower thoſe inſtruments, that thus thwart their deſigns; and that when God makes ſuch changes, he doth it as a Judge, for the juſt puniſhment of thoſe whom he afflicts thereby. Which opens a door to the laſt branch of this laſt part of the Text, God is the Judge. Whence obſerve,

The greateſt changes in the world are judicial acts of Gods Providence. Not meer acts of Soveraignty, in p. 23which God acts by Prerogative, although it be his Prerogative ſometimes ſo to act. Whence (although God uſe arguments from this Prerogative, to ſilence our cavils, in thoſe great differences which he makes between one man and another; eſpecially in relation to ſalvation and damnation, wherein the Apoſtles anſwer hath hitherto among ſerious and ſolid Chriſtians, been judged ſatisfactory. Hath not the Potter power over the clay, &c. Rom. 9. 12. Nay, and even in Statechanges, he makes uſe of the ſame ſimilitude, Jer. 16. 8. Yet,) he hath a rule of juſtice which he commonly walks by; not only that ſecret will of his which makes things juſt, becauſe he wills them; but alſo that revealed Law of righteouſneſs, which he hath laid down in his Word. So that it may be truly ſaid, (as to us and our demerits) that no man loſeth honour or eſtate, but he that firſt forfeits it. If God caſt out the Canaanites, & bring Iſrael in to tread upon the necks of their Gen. 15. 16.Gen 15:16Kings, it is when their iniquities are full; and if God reject Saul, it is becauſe he rejects God firſt; 1 Sam. 15. 26.1 Sam 15:26and if he make the ſons of Eli vile, it is becauſe they made themſelves vile, and made his ſacrifice to 1 Sam. 3. 13.1 Sam 3:13be abhorred. And even Job himſelf (though he were a ſingular example, and his abaſement was rather a deſign to do him good, then a puniſhment for any notorious evil, yet) dares not plead his own innocency, except in the particulars which his friends charged him withal, injuſtice and hypocriſie, Job 9. 14, 15.

But the cauſes of ſuch Judgements are not always diſcernable to others, no, nor (it may be) to the men themſelves, that are the ſubjects of them, p. 22(though godly,) and therefore (even as Job himſelf) it was good counſel that he ſhould ſay to the Lord, Shew me wherefore thou contendeſt with me Job 10. 2. and, If I have done iniquity, I will do ſo no more, Job 34. 31, 32.

Sometimes, they are the ſins of the firſt Founders of a Family that entail forfeitures upon their poſterity: As in the caſe of Jebu, who doing Gods work with a ſpirit of private revenge, cuts off the ſucceſſion from his line after four generations, 2 Kings 10. 30. Hoſ. 1. 4.

And in the caſe of Iſhboſheth, whoſe Title to the Crown of Iſrael Saul forfeited, it may be before he was born, at leaſt before he poſſeſſed it.

Sometimes the ſins of an immediate parent, and he godly too, as in the caſe of Eli and his poſterity, may entail an affliction. So in the caſe of Solomon and his poſterity, the Kings of Judah. 1 Kings 11. 31.1 Kgs 11:31Rehoboam loſt ten Tribes for his Fathers ſinne.

Sometimes it is for the ſins of the people upon whom ſuch changes have an influence. As when God ſaith in Hoſ. 13. 11. I have given them Kings in mine anger, and have taken them away in my wrath. See alſo Iſa. 3. 1, 2, 3, 4.

And (in my judgement) this very conſideration ſhould move all perſons under any employment, to lay out their utmoſt intereſts and abilities for God. The Wheel of Providence is perpetually turning, the higheſt ſpokes will quickly be lower. He that put down ſome for male-adminiſtration, will (as he can) put down you, if you adminiſter the affairs you are intruſted with all as they did.

p. 23Surely David had often ſuch thoughts. If Saul were caſt off, becauſe he ſpared where God bade him ſtrike, becauſe he permitted wickedneſs to range unbridled over the Nation, and to lift up the horn on high, God will lay me aſide too, if I follow his ſteps. Therefore I will ſay, &c.

It is that that concerns moſt of us ſeriouſly to conſider.

As for the Miniſtry, God hath poured contempt upon them in an abundant meaſure; and truly, conſidering what a company of ignorant, ſordid, ſottiſh, lazy, Popiſh fellows, walk up and down in the garb of that profeſſion, I wonder that errour, and ſacriledge, have proceeded no farther againſt them, then they have. Can any expect, but God ſhould forſake his Sanctuary, when the Prieſts make his ſacrifices to be abhorred?

For my part, I am as zealous for the Calling and Maintenance of the Miniſtery of England, as any that hears me can be. But I deſire thoſe of my brethren here preſent this day, to be perſwaded, that whatever contempt hath been or may be poured upon that reverend Calling, ſome of their owne profeſſion have occaſionally been guilty of.

And, as for the Gentry, I beleeve there is ſcarce a Noble Family in the whole Nation at this time, but God hath during theſe laſt troubles, brought under ſome diſparagement, or diminution, or both.

For my part, I can ſay from my heart, that I have not a levelling ſpirit, and I think it a ſad Judgement to a people, when they that were p. 22duplicate page p. 23duplicate page p. 26brought up in ſcarlet imbrace dungbils; Lam. 4. 5. God preſerve civil diſtinctions in England.

But, O that God would give them hearts to conſider the juſtice of his proceedings, in the ſeverity of his dealing with them, and to examine themſelves conceruing the cauſe of it. Shall I help you a little to finde it out? Look upon the great Charter, the Scripture-Patent, by which (as to God) all men hold their honours, 1 Sam. 2. 30. Have you not diſhonoured God the more, for the power he hath given you above others? God hath brought Nobility and Gentry low in England, and if they walk in the ſinnes of their Families, which commonly have been, and yet are in moſt places, (a few only excepted) pride, wantonneſſe, drunkenneſſe, ſwearing, gaming, and all manner of debauchery; oppreſſing their poor neighbors, and Tenants, Simoniacal and Sacrilegious encroachment upon Church-maintenance, joyned with contempt of God, his Miniſters, and Ordinances, let them be aſſured God will bring them lower; he will reverſe their Eſchucheons, breake their ſwords, and cut off their ſpurres, and bring ſuch a rot into their families, that their dwelling places ſhall know them no more.

Your hearts are ready to ſay (I know) as they did, when Chriſt told them God would take away his Vineyard from them, and let it out to other Luk. 20. 16.Luke 20:16husbandmen. God forbid. And for my part, I heartily joyn with you in that prayer, ſo Gods Honour and his Truth may be ſaved; otherwiſe, let all the Titles in the world go for me. Better the pride of mans glory ſhould be ſtained, then God any way diſparaged. For a remedy of theſe p. 27evils, I beſeech you, (Sirs) let my counſel be accepted of you. For Gods ſake, and your own, and your poſterities ſake, Get the true knowledge and the fear of God into your Families; do not maintaine a company of Ruffians, Drunkards, Swearers, and unclean wretches, in your Livery; uſe them to Reading, Prayer, Repetition of Sermons, thoſe contemned exerciſes of true and real godlineſſe; ride abroad, and encourage honeſt Lectures, and bring your Tenants in by your example, who ſeldome goe to Heaven or Hell, but as their Landlords lead them. Get Bibles and Catechiſmes, and Books of Practical Divinity, as Perkins, Preſton, Reynolds, Sibs, Bolton, Greenham, &c. into your houſes, in ſtead of Cards and Dice, and Tables; reſtore (if it be to be known) what ſacrilegious bits any of your Anceſtours have devoured; give more to a godly Miniſter to maintain him, then to a drunken Huntſman or Falconer; let not the Goſpel be cheaper to you then your pleaſures. Think not leſs Religion will carry a Gentleman to Heaven, then a poore labourer. Nay, I tell you he had need of more, if Chriſt may be believed, Mat. 19. 24.

If I am plainer with you then you deſire, I pray forgive me this wrong, ſeeing I do it for your good.

My Apology for it is that of Saluſt, when he hadript open the vices of his times, Bonum nulla oratio laedere poteſt; quippe vera, neceſſe eſt bene praedicet, Saluſt. Bell. Jugurth.falſam illius vita moreſque facile ſuperant.

And now the Publique ſolemnity of this dayes meeting, calls for ſome particular addreſſes to thoſe for whoſe ſake I was called hither. And they ſhall be very brief, becauſe I am loath to be your hinderance from your publick buſineſſes.

p. 26And firſt of all, my buſineſſe is to you, My Judge Atkins:Lord, concerning whom, though I am a ſtranger to your face and acquaintance, yet the reputation you have among good men, where you are moſt known, emboldens me to ſay as the Apoſtle Paul in another caſe concerning the Coriuthians, that your forwardneſſe of minde is ſuch, that it is ſomething ſuperfluous for me to exhort you: and let 2 Cor. 9. 1.2 Cor 9:1me adde (from him alſo) thus much, that I hope you will ſhew the proofe of your love to Religion and Juſtice, and of our boaſting on your behalfe. 2 Cor. 8. ult.2 Cor 8OnelyOnly I beſeech you to give me leave faithfully to repreſent to you the ſtate of the County you have now to doe withall, that ſo your forward minde may have ſufficient matter to worke upon.

And firſt of all, (my Lord) as to Religion, I know not what we are; I am ſure very few of us are what we ſhould bee. But for this little Town, where your preſent imployment lies: I ſpeake my thoughts freely, without ſpleen, or paſſion, that I verily perſwade my ſelfe, if all Auguſtines, and Epiphanius's Catalogues of Hereſies were loſt, and all other ancient and moderne Records in that kinde, yet it were no hard matter to reſtore them with conſiderable enlargements from hence. We have Anabaptiſme, Familiſme, Socinianiſme, Pelagianiſme, Raunting, (and what not?) and the Devil is ſerved in Heterodoxe Aſſemblies as frequentlyas God in ours. **Concerning whom there will ere long be a publique account given upon the evidence of ſnndry Oaths, as to both parts of this Charge, and that in print by a faithfull hand.There is one of the moſt eminent Church-Livings in this County poſſeſſed by a blaſphemer; and one in whoſe houſe, I beleeve ſome here can teſtifie, the Devil is viſibly as familiar, as any one of the family. And ſhall p. 27tne horns of theſe beaſts never be pared off by the Civill Magiſtrate? My Lord, I beſeech you act, (I know you will) to the uttermoſt of your power to reſtraine theſe unruly beaſts, and where you want power, repreſent that want to thoſe that can beſtow it and I hope by this time they ſee need enough to do ſo themſelves.

As for Civill Affaires, we have (bleſſed bee God) ſome among us, that would be zealous and faithfull in the Offices they are intruſted withal, if they might be borne out in ſo doing. Wee had the laſt yeare a few active Officers, and no leſſe then three or foure vexatious ſuits, and ſome of them (it may be) may come before your Lordſhip this Aſſiſes, commenced againſt them by notorious offenders, for pretended irregularity in ſome circumſtances.

My Lord, you have one ſuite before you (at the leaſt) from the iſſue whereof the whole County will collect whether they may dare to doe Juſtice, or no. Surely, if Humane Law-givers bee like the Divine, no man ſhould bee puniſhed for too much zeale in the execution of the Law.

My Lord, Drunkenneſſe is growne more impudent 1. Theſſ. 5. 7.1 Thess 5:7among us, then it was in Saint Pauls time. And our Officers dare not meddle with a Gentleman Drunkard, for feare of an Action of Battery.

And for Sabbath-breakers; would God we had Magiſtrates among us of Nebemiabs temper, that would contend with them, & lay bands upon them too. I am in hope, a word from your Lordſhip Neh. 13. 11, 17, 25Neh 13:11Neh 13:17Neh 13:25would doe much towards the execution of thoſe p. 28Acts and Ordinances that concern that buſineſſe. Here be inſolent Robbers about the Countrey, almoſt every where; ſcarce a Gentlemans, or other able mans houſe round about this Town, but hath been aſſaulted, or threatned at leaſt, and ('tis ſaid) there is a Corporation of them. I hope Juſtice will make ſome of them free of the Hang-mans Corporation, for a terror to others.

As for you Gentlemen, that are of the Commiſſion of the peace, I doe ſomewhat pleaſe my ſelfe, that I can now call the moſt of you confidently by that name. We were like to have had (not long ſince) a Linſey-wolſey Heterogeneous Beneh, ſuch as the Medley. Constitiution of thoſe times would allow. And indeed it was not to be expected, but that thoſe that endeavoured the extrination of the Miniſtery to ſet up Jeroboams Prieſts, ſhould diſcard the Gentry, and fill their ſeats with John of Leydons Dukes, both of the ſame ſtuffe, the meaneſt of the people.

(Though I would not hereby diſparage thoſe whoſe knowne worth makes them eſteemed in the Countrey, who have the thing which firſt gave Nobility; and are as fit to begin a line of Honour to be continued to their poſterity, as thoſe from whom our preſent Gentry deſcend. But I conceive, that ſuch mixtures, except very ſparingly made, and that upon weighty conſiderations, much prejudice the eſteeme of Authority to the people.)

I beſeech you, honoured Sirs, do not think it enough to appeare upon the Bench at Aſſizes, and general Seſſions but appoint frequent, and ſtanding p. 29Privy Seſſions, to rectifie publique diſorders in the Countrey upon the place, to put downe Ale-houſes, the Devils Ʋniverſities, where men proceed Graduates in all manner of wickedneſſe; to ſuppreſſe Drunkenneſſe, Swearing, Sabbath-breaking: and when inferiour Officers preſent ſuch offenders before you, doe not tell them by your ſleight entertainment of them, that you are of Gallio's minde, and care for none of thoſe things.

I have heard ſome Officers complaine of late, that they are diſcouraged in that part of their office: they are zealous in taking hold of ſuch offenders, and when they come to the Juſtice he releaſeth them. He that (having your power) does not cut off theſe offenders horns wears them, yea, and will puſh with them alſo in time. I never knew any Magiſtrate indulging any ſin, but either he was guilty of it himſelfe, or more then ordinarily inclined to it, had he ſutable opportunity.

And you Grand Inqueſt-men, I am ſomewhat ignorant of your particular Function, but I conceive one main part of your buſineſſe is, to make preſentment of thoſe grievances, wherein the Countrey whom you repreſent, needs redreſſe. And I hope you will not forget two things, which I thinke to be of great concernment, the one is, want of Church-Government, without which, Civill Government cannot be long preſerved in a Chriſtian Common-wealth. Churchlevelling, and State-levelling, are twins; onelyonly (like Jacob and Eſau) the one rough and hairy, and not ſo apt to be dandled and made much of by the Magiſtrate, who uſually is tender in ſuch p. 30things as concern publique peace; but the other a more ſweet babe, which under the notion of tenderneſſe of Conſcience, and Chriſtian Liberty, hath been the fondling of former Governours, untill it had almoſt proved a Jacob, a Supplanter indeed, by exchanging the voice of Jacob, for the hands of Eſau.

The other is, Liberty of Prophecying, through the indulgence of former Powers, grown to ſuch an height, that every whipping-boy, when he he hath gotten an Heretical notion or two by the end, hath impudence enough to intrude into any Pulpit to vent it; or elſe to draw aſide poor ſilly ſouls into corners, and infect them there without controll. And ſome of them though they uſurpe the place of the Cleargy, yet if they ſhould fall into your hands, would not be capable of the priviledge of the Clergy, and hang for not being able to read.

Friends, for Gods ſake, for the Goſpels ſake, for your poor ſouls ſake, for your near relations ſake, ſome of whom are in perpetuall danger of being poiſoned, till your ſuperiours, as the voice of all that love the welfare of Jeruſalem in the County, that nothing is ſo intolerable, as a boundleſſe Toleration.

You of both Juries, take heed to your Oaths and Conſciences, and remember that he that condemneth Prov. 17. 15.Prov 17:15the righteous, and he that acquitteth the wicked, are both an abomination to the Lord. If any ſilly Cattel come before you, doe not gratifie a malicious proſecutor by ſaying their eares are horns; but where you finde horns indeed, and thoſe lifted up, and ſuch as have uſed to puſh in time p. 31paſt, you know the Law of God as well as man, allowes you to return ſuch guilty.

I had almoſt forgotten you, Gentlemen of the Gown, and 'tis a wonder I ſhould, when I ſpoke of Levelling. I honour your profeſſion, and therefore I will preſume to adventure a little good counſell to your acceptance, without any other fee, then the teſtimony of a good Conſcience, in the diſcharge of my duty. You know that Law is the Sanctuary of a free ſubject; for Gods ſake, do not you be guilty of turning it into an Inquiſition-houſe, where poor mens caſes are ſo long ſtretched out upon the rack of needleſſe delayes, till both their purſe-ſtrings, and heert-ſtrings crack. Surely, there is an evill report abroad concerning ſome of you, that you betray the priviledges of this Sanctuary; which makes many an honeſt man rather run all hazards, then flye thither for refuge. 'Its ſaid, ſome of you are like indented Pictures, which if you look on them ſeverall wayes, preſent you with ſeverall faces in one Table; ſuch as can take on both hands, of one to ſpeak, and of another to hold their peace, or (as bad) to ſay nothing to the purpoſe. As Juries ſhould not by verdict, ſo neither ſhould Lawyers by pleading, turn eares into horns, and horns into eares, repreſent a man or cauſe otherwiſe then they are.

I know not to whom to recommend the care of the Priſon, but to you all. I know it is the Sheriffes Priſon, but I know not how farre his power extends in the things that I am to move in order to its reformation. At moſt, Sheriffs are p. 32annuall, and can take order but for their yeare; but you, my Lord, and the Bench, may reform for perpetuity.

For my part, I looke upon Goals, as they are uſually furniſhed with Keepers, as Houſes of Infection, and looſeneſſe, rather then houſes (as they ſhould be) of correction and reſtraint. I aſſure you, it hath ſadded my ſoule to heare, when I have come in and out to ſee priſoners, the poore Felons in the Dungeon raunting and roaring, as if they were reſolved to walk by the Epicures principles, Let us eat and drink, for to morrow we ſhall 1 Cor. 15 32.1 Cor 15:32die. And I feare ſcarce any one comes within thoſe walls, but he is made ten times more the child of the Devill then he was before. O that you, my Lord, and the Bench, would take ſome courſe that thoſe poore creatures that have not long to live, may be made fit to die, that they might be Catechized and Preached to. I heare there are places where the Priſons have a Preacher appointed and allowed upon the Sheriffes accounts. For God ſake, my Lord, and Gentlemen, let ſomething be done herein, that thoſe you condemn to the Gallows, may not be ſent to the Devil too.

Laſtly, you of the Countrey, that have buſineſſe with the Court, look to it, take heed of malice, perjury, and revenge. You that go to Law with one another, if for trifles, let fall your ſuits; the charges you put any one to in a vexatious ſuit, is ſo much money pickt out of his purſe, and it may be ſo much neceſſary ſuſtenance pluckt out of his poore wives and childrens bellies; if for matters of moment, and your cauſe be juſt, yet p. 33uſe mercy, charity, and moderation.

Laſtly, let us all beſeech the Lord, who is the Judge of Judges, as well as King of Kings, and Lord of Lords, that he will be with ours in the Judgement, that ſo (to cloſe my Sermon, with the cloſe of my Pſalm) all the horns of the wicked may be out off, but the horns of the righteous may be exalted.

FINIS.

End of the text · Simon Ford, The First Fruits of Davids Government Vowed to God (1654)