The Trial of Henry Vane, Part 19 – Part 20
The Valley of Jehoſhaphat, conſidered and opened, by comparing 2. Chron. 20. with Joel 3.
IT was the ſaying of Auſtine; Nothing falls under our ſenſes, or happens in this viſible World, but is either commanded or permitted from the inviſible and unintelligible Court and Pallace of the higheſt Emperor and univerſal King, who is the chief over all the kings of the earth. For although he hath both commanded and permitted a ſubordinate external Government over Men, adminiſtred by man, for the upholding of Juſtice in humane Societies, and for the peace, welfare, and ſafety of men that are made in Gods Image; yet, he hath not ſo entirely put the Rule of the whole earth out of his own hands, but that in caſes of eminent injuſtice and oppreſſion (committed in Provinces, States and Kingdomes, contrary to his Lawes, to their own, and the very end of Magiſtracy, which is, the conſervation of the Peoples juſt Rights and Liberties) He that is higher than the higheſt amongſt men, doth regard, and will ſhew by ſome extraordinary interpoſition of his, that there are higher than they.
Such a ſeaſonable and ſignal appearance of God, for the Succor and Relief of his People, in their greateſt Straits and Exigencies, (when they have no might, viſible Power, or armed Force, to undertake the great company and multitude that comes againſt them, nor know what to do, ſave onelyonly to have their eyes towards him) is called in Scripture, The day of the Lord's Judgement. Then the Battel and cauſe of the Quarrel, will appear to be not ſo much theirs, as the Lord's: and the frame of their heart will be humble before the Lord, believing in the Lord, and believing his Prophets, for their good ſucceſs and eſtabliſhment.
This Diſpenſation is very lively deſcribed under the Type, and by the Name of The Valley of Jehoſhaphat, as to the Seaſon and Place wherein God will give forth a ſignal appearance of himſelf in Judgement, on the behalf of his People, for a final deciſion of the Controverſie between them and their enemies. It Litterally and Typically fell out thus, as is at large recorded, 2 Chron. 20.
By way of alluſion to this, and upon occaſion of the like, yea, and far greater Extreamities, which God's People in the laſt dayes, are to be brought into, is that Propheſie, Joel 3. for a like, yea, a far greater and more ſignal appearance of God for their Deliverance and Reſcue, in order to a final Deciſion of the Controverſie, between his People and the Inhabitants of the earth, by his own Judgement. This is there called, The Valley of Jehoſhaphat, in which the Lord will ſit to Judge all his enemies round about. In this Battel and great Deciſion of his Peoples Controverſie, he will cauſe his Mighty Ones to come down from Heaven, to put in their ſickle as reapers in this Vintage and Harveſt, when the wickedneſs is great. Unto this, Revel. 14. 14, 20. refers, which doth plainly evidence, that this grand Deciſion is to fall out in the very laſt of times, and probably, is that, which will make way to the Riſing of the Witneſſes, and will be accompanied with that Earthquake, in which ſhall be ſlain, of men ſeven thouſand, and the tenth part of the City will thereupon fall, Rev. 11.
It is expreſſed, Joel 3. That in this day of the Lord, wherein he will be near, in the Valley of Deciſion, the Heavens and the Earth ſhall ſhake, by the Lords own roaring out of Sion; and he himſelf will be the Harbour, Hope and Strength of his People. The Sun and Moon of earthly Churches and Thrones of Judicature, that conteſt with them, ſhall be darkened, and the Stars, (even the choiceſt and moſt illuminated gifted Paſtors & Leaders, in the earthly Jeruſalem Churches, with their moſt refined Forms of Worſhip, reſiſting the power of true ſpiritual Godlineſs) ſhall withdraw their ſhining. Even their holy fleſh will paſs off from them and conſume away upon their ſpiritual lewdneſs, and confident oppoſing the Faith of Gods Elect, Jer. 11. 17. Their very Eyes will conſume away in their holes, with which they ſay, we ſee▪ and for which, Chriſt tells the Phariſees, in like caſe, that therefore ther ſin remaineth. (John 9. 41.) Or, there remaineth no more benefit from Chriſt's Sacrifice, for their ſin; and therefore onelyonly a fearful looking for of the fiery and devouring indignation, Heb. 10. 26, 27.
Here's that, the great confidence and boaſt of many profeſſing Churches and eminent Paſtors in the earthly Jeruſalem Fabrick, or Houſe on the ſand, will come to, Ezek. 13. and Mat. 7. Their very Eyes, their high enlightenings and excellent ſpiritual Gifts, their ſupernatural or infuſed humane Learning, that's admitted only as an adorning and accompliſhment of the natural man, (unaccompanied with that Fire-Baptiſme, that's performed by the unſpeakable gift of the Spirit it ſelf, for the transforming of the natural man into ſpiritual) even theſe Eyes becoming evil, (Mat. 6. 23.) and this light, oppoſing and preferring it ſelf to the more excellent diſcerning and marvellous light in ſpiritual Believers, are turned by the juſt Judgement of God, into the greateſt and moſt fatal blindneſs and darkneſs of all. Their tongues alſo, though the tongues of men and angels, for excellency and dexterity of expreſſing what they ſee, with the forementioned eyes, will conſume away in their mouth, (Zech. 14. 12.) and leave them expoſed to become, and accordingly be dealt with, as meer ſounding braſs and tinckling Cymbals, (1 Cor. 12. 31. and 13. 1.) giving no certain ſound, and right warning to the Battels of the Lord, the good ſight of Faith.
This comes to paſs through their confidence in thoſe attainments, which may be, and oft are turned into an Idol of jealouſie, and ſpiritual whoredom, Ezek. 16. 1, 15.
All theſe conſiderations of Church and State, put together, afford great ground of enquiry, as to the Condition of the times in which we live, how far the face which they bear, (and which God hath put upon them, in the courſe of his Providences, for ſome years now paſt) doth ſpeak or ſignifie the near approach of any ſuch extraordinary and ſignal appearance or day of Gods Judgement, for the Deciſion of his own or his Peoples quarrel and controverſie with the prophane Heathen that are round about them, waiting for an advantage, utterly and univerſally to remove and root them out from off the face of the whole earth?
That which hath been acted upon the Theater of theſe Nations, amongſt us, in the true ſtate of our Controverſie, ſeems to be reducible to this following Querie;
Whether the Repreſentative Body of the Kingdom of England, in Parliament aſſembled, and in their Supream Power and Truſt made indiſſolvable, unleſs by their own Conſent and free Vote, and this by particular and expreſs Statute, have not had a juſt and righteous Cauſe? A Quarrel more God's, than their own?
1. It may appear they had; Firſt, from the Ground of their undertaking the War; Was it not in their own and the Kingdoms juſt and neceſſary defence, and for the maintaining of the publick Rights and Liberties of both?
2. Secondly, Was it not undertaken upon mutual Appeals of both Parties to God, deſiring him to judge between them, to give the Deciſion and Iſſue by the Law of War, (when no other Law could be heard) as the definitive Sentence in this Controverſie, from the Court of Heaven?
3. Thirdly, Purſuant to ſuch Deciſion, did they not recover and repoſſeſs the Kingdoms original and primitive freedom? Did they not endeavour to conſerve and ſecure it, as due to them by the Law of God and of Nature? For man was made in God's Image, and all Adams Poſterity are properly one Univerſal Kingdom on earth, under the Rule and Government of the Son of God, both as Creator and Redeemer.
By virtue of this original and primitive Freedom ſo recovered, they were at their own choice, whether to remain in, and retain this their true freedom (unreſigned and unſubjected to the Will of any Man) under the Rule of the Son of God and his Lawes, or elſe to ſet up a King or any other Form of Government over them, after the manner of other Nations. In this latter caſe, it is acknowledged, that when a Common-wealth or People, do chooſe their firſt King, upon condition to obey him and his Succeſſors, Ruling juſtly; they ought to remain ſubject to him, according to the Law, and tenor of the Fundamental Compact with him, on whom they have transferred their Authority. No Juriſdiction remaineth in them (after that free and voluntary Act of theirs) either to Judge the Realm, or determine who is the true Succeſſor, otherwiſe than is by them reſerved and ſtipulated, by their Fundamental Laws and Conſtitutions of Government.
And though the righteouſneſs of this Cauſe (contained in the forementioned particulars) be ſuch, as carries in it its own evidence; yet, as (as things have fallen out) it is come to be oppreſſed and buried in the grave of Malefactors; in the room of which, a contrary Judgement and Way, is viſibly owned, upheld, and intended to be proſecuted to the utmoſt, for its own faſt-rooting and eſtabliſhment; and this, by the common Conſent and Aſſociation of Multitudes. What then remaines for the recovery and reſtitution of that good old Cauſe and Way, but ſuch a ſeaſonable and ſignal appearance of God, (as aforeſaid) in the Valley of Jehoſhaphat? What but the taking things immediately into his own hands, for adminiſtration of Judgement, and giving the laſt and final deciſion? Eſpecially, ſince what was foretold by Daniel, is remarkably accompliſhed amongſt us, to wit, that the viſible Power of Gods People ſhould be broken and ſcattered, ſo as that they ſhould have no might remaining in and with them, to go againſt the Multitudes, that deſign and reſolve their Ruine.
There is not any remedy left to them, wherein they may expect ſucceſs, but from ſuch a ſignal day of the Lord's immediate appearance in Judgement on their behalf. For their ſakes therefore, O Lord, return thou on high, (Pſal. 7. 7.) take thy Throne of Judicature over men, from which thou haſt ſeemed to have departed, and execute that righteous Judgement, which thou haſt ſeemed for a ſeaſon to have ſuſpended, upon wiſe and holy ends beſt known to thy ſelf.
In ſuch a dark and gloomy day, thoſe that truely fear the Lord, are directed and required by him, not to fear or be diſmayed, becauſe he will be with them. They are encouraged in the way of Faith onelyonly, to expect this deliverance; even to ſtand ſtill, as having no need to fight in this Battel, but onelyonly to ſee the Salvation of the Lord, through believing.
ANtient Foundations, when once become deſtructive to thoſe very ends for which they were firſt ordained, and prove hinderances, to the good and enjoyment of humane Societies, to the true Worſhip of God, and the Safety of the People, are for their ſakes, and upon the ſame Reaſons to be altered, for which they were firſt laid. In the way of God's Juſtice they may be ſhaken and removed, in order to accompliſh the Counſels of his Will, upon ſuch a State, Nation, or Kingdom, in order to his introducing a righteous Government, of his own framing.
This may have been the cauſe of our Wandrings as it were in a Wilderneſs, and of God's bringing us back again into Egypt, after our near approach to the Land of Reſt; that we have no better known, and had no more care to proſecute, what he principally intended in and by all our Changes and Removes, in the courſe of his Providence. Yea we have added this alſo, to the reſt of our ſins, that we have improved the Gifts and Deliverances that God beſtowed upon us, another way, and to another end than was by him intended, as well as Providentially intimated, by that holy Decree of his, in the Deciſion, declared at the Trial in his Martial Court, with points of Swords.
Here the great Controverſie that had been depending many Ages between Rulers and the Ruled, (as to the Claimes of the one in point of Prerogative; and of the other in their Spiritual and Temporal Freedoms) was after many heats & colds, many skirmiſhings and battels, at laſt decided by the Sword. This is a way of Tryal allowed by the known common Law of England, and the Law in force throughout all Nations. By this, the Verdict is given forth from a Court of ſuch a Nature, as from whence there is no further appeal; Eſpecially ſince after the Tryal paſt, quiet poſſeſion was given to the Conquerors, and continued ſome years. Upon this, Reaſon and Gratitude to God, obliged us to ſuch a proſecution as might anſwer the true end of Government; and in eſpecial after that manner, as might be moſt to God's well-pleaſing.
The Powerful Being which by ſucceſs of Armes, as given to the Peoples Repreſentative Body in Parliament, did communicate to it eſſentiallity, according to the nature of that Being, for which it was ordained. For that Being, with Power of continuing together at their own pleaſure, were as the Soul and Body, unſeperated, and they might have performed things neceſſary at preſent, for the ſafety and preſervation of the Body they repreſented. They might have been a good help to ſettle righteous Government, in a conſtitution moſt acceptable to God, and beneficial to the Governed, on the Foundation of God's Inſtitution, and the Peoples Ordination, in conſent together, laid by the Power of God and the Peoples own Swords, in the hands of their faithful Truſtees.
It would imply a high contempt of God and his Diſpenſations, ſo ſignal amongſt us, to communicate the benefit of them to his oppoſers. The right of chooſing and being choſen into places of Truſt in the Government, was returned by the Law of the Sword (which is paramount to all humane Laws) into its primitive exerciſe, which is warranted by the Law of God and of Nature. By that Law the moſt famous Monarchies of the World in all Ages were firſt conſtituted and ſetled; and by it God decided our Cauſe, looking for an event and fruit anſwerable to the benefit by him given; even ſuch a Government, as God would have given us the Pattern of (had we ſought it, as was our duty) whereby Juſtice and Mercy ſhould have been daily adminiſtred according to his will, to the bringing on the new Heavens and new Earth, wherein Righteouſneſs might dwell.
The Veſſel of this Common-wealth now weather-heaten and torn, ſeems to be more in danger, than that wherein Jonah would have ſled to Tarſus: For though we have caſt forth a great part of our goods to ſecure it, this has done us but ſmall good. That Ship had but one Delinquint aboard, which occaſioned the Storm; and his being thrown into the Sea, brought immediate ſafety. They had alſo many skilful Seamen to guide it, but all our Pilots are caſt over-board, and none left in appearance, but guilty Paſſengers. Nay, admit with Jonah, both the Common-wealth and Cauſe be brought into moſt deſperate Exigents and Extreamities, from whence there is no more appearing redemption for them, then ſuch as they have, that go down quick into the grave and belly of the Whale; yet they may be preſerved, even by that which naturally of it ſelf is irrecoverably deſtructive to them, and be employed again in ſervice by him againſt whom they have been ſo ungratefully rebellious after former great deliverances. So infinite are God's Mercies, yea, ſo exceeding Merciful are the ſevereſt of his Judgements and Diſpenſations towards his People.
Thus may both People and Army be deprived of their Power, and another party let in to plague and root out from amongſt us, ſuch as are more wicked than themſelves, and ſo make room for a more righteous Generation, which will begin all things anew.
By the courſe of things acted amongſt us, God's ſentence on our behalf is made void, and that ſeems given away for ever, which was recovered by the Sword. Our troubles are onelyonly prorogued. No Faith or Contract is thought meet to be kept with Rebels and Hereticks, when by acquired Power it may be broken. 'Twas the great ſolly and ſelf-flattery of ſome, to think it would be otherwiſe. It is moſt certainly true, that no Time or Preſcription, is a juſt Bar to God's and the Peoples Right.
To murmure againſt God's Verdict, and reſiſt his Doom, ſo ſolemnly given and executed amongſt us, in the ſight and concurring acknowledgement of the Nations round about, is to become adverſaries to God, and to betray our Countrey. If God then do think fit to permit ſuch a diſpenſation to paſs upon us, it is for the puniſhment of our ſins, and for a plague to thoſe that are the Actors therein; to bring more ſwift exemplary vengeance upon them. Such as have diſcharged a good Conſcience in what may moſt offend the higher Powers, are not to fear, though they be admitted to the exerciſe of their Rule, with an unreſtrained Power, and revengeful mind.
Though from that Mountain, the Storm that comes, will be very terrible, yet ſome are ſafeſt in Storms, as experience ſhews. Yea beſt therein by Gods Mercies, when their greateſt enemies think moſt irrecoverably to undo them.
Our late Condition held much reſemblance with that of the Jewes, and we deſerve as well to be rejected as they were. If Chriſt were in the fleſh amongſt us, as he was with them, we are as likely to prefer theeves and murtherers before him, and crucifie him.
The preſent neceſſity in a righteous Cauſe is to be ſubmitted to, and we are not to be diſcouraged by the danger, which to ſome ſeems threatned us, from former or preſent Laws. For no man that acts for common ſafety, when the Sword hath abſolute power, and ſhall alſo command it, can juſtly be queſtioned afterwards for acting contrary to ſome former Laws, which could be binding no longer then whilſt the Civil Sword had Soveraignty.
What People under Heaven have had more Experiments of God's timely aſſiſtance in all their Extreamities, then Engliſh-men, as well with reſpect to times paſt, as within our remembrance? Are the like Mercies recorded of any Nation? In their times of greateſt Confuſion they were preſerved. They were a living active Body without a Head: A Buſh burning in the Flames of a Civil War, yet not conſumed: A People when without a Government, not embrued in one anothers Blood. A wonder to all Neighbours round about, and many ſignal Changes brought about without Blood, which indubitably evidences that God is in the Buſh: and would gather us together as Chickens under a Hen, to be brooded by him, if we were not moſt ſtubbornly hardened.
Our ſins have been the cauſe, that our Counſels, our Forces, our Wit, our Conqueſts, and our Selves have been deſtructive to our ſelves, to each other, and to a happy advancement towards our long expected and deſired Settlement. Until theſe ſins of ours be repented truly and throughly, all the Wiſdom and Power upon Earth ſhall not avail us, but every day, every attempt, will encreaſe our Troubles, until there be a final extirpation of all that hinders God's Work; When this once is, nothing ſhall harm us, God being a ſure refuge againſt all evils, if we reconcile our ſelves to him by Faith and Repentance. Then, even thoſe things that are moſt miſchievous in their own natures, ſhall be made our advantage and ſecurity.
The Peoples Cauſe whom God after trial hath declared free, is a righteous one, though not ſo prudently and righteouſly managed as it might and ought to have been. God's doom therefore is juſtly executed upon us, with what intent and jugglings ſoever it was proſecuted by men.
Man's corruption makes him more firmly to adhere to that which is good: in which caſe, it is not many times, Virtue ſo much as Neceſſity that keeps men Conſtant; having no other means of ſafety and ſubſiſtance for the moſt part.
The goodneſs of any Cauſe is not meerly to be judged by the Events, whether viſibly proſperous or unproſperous, but by the righteouſneſs of its Principles: nor is our Faith and Patience to fail under the many fears, doubts, wants, troubles, and Power of Adverſaries, in the paſſage to the recovery of our long loſt Freedom. For it is the ſame Cauſe with that of the Iſraelites of old, of which we ought not to be aſhamed or diſtruſtful.
How hath it fared with the Cauſe of Chriſt generally, for more now than 1600 years, being made the common object of ſcorn and perſecution, not from the baſe and fooliſh onelyonly, but from the nobleſt and wiſeſt perſons in the Worlds eſteem! Yet, though our Sufferings and the time of our warfare ſeems long, it is very ſhort, conſidering the perpetuity of the Kingdom which at laſt we ſhal obtain, & wherein we ſhal individually reign with the chief Soveraign thereof. For whereas all the Kingdoms of the World have not yet laſted 6000 years, this is everlaſting and without end. They that overcome by not loving their lives unto the death, (Rev. 12. 11.) ſhall be Pillars in the Houſe of this everlaſting Kingdom, never to be removed. They ſhall be Kings and Prieſts to God, ſitting with him upon his Throne, ſubjecting the Nations, and reigning with him for ever and ever. This is a Kingdom that conſiſts with the Divinity of Chriſt, and humanity of men. Such a reign of Chriſt upon earth, as will not be without Laws agreeable to humane Nature, nor without Magiſtrates appointed as Officers under him; in which Election, God and the People ſhall have a joint concurrence. God's Throne in mens Conſciences muſt then be reſigned, and his People permitted to enjoy the Liberties, due to them by the Laws of Grace and Nature. Into this, God's own immediate hand can now onelyonly lead us, by his own coming to Judgement in the Valley of Jehoſhaphat.
Meditations concerning Man's Life, &c. Penned by this Sufferer in his Priſon State.
IT is a principal part of Wiſdom to know how to eſteem Life; to hold and preſerve, to looſe or give it up. There is ſcarce any thing man more fails in than this. They that think nothing dearer than Life, eſteem Life for it ſelf, live not but to live. Others think the ſhorteſt Life beſt, either not to be born at all or elſe to die quickly. Theſe are two extreams. That comes nearer Truth, a Wiſe Man ſaid, Life is ſuch a good, that if a man knew what he did in it, he would not accept, at leaſt not deſire it. Vitam nemo cuperet, ſi daretur tantum ſcientibus. Wiſe Men, in living, make a Virtue of Neceſſity, live as long as they ſhould, not as long as they can.
There is a time to Live and a time to die. A good Death is far better and more elegible than an ill Life. A wiſe man Lives but ſo long as his Life is more worth than his Death. The longer Life is not alwayes the better. To what end ſerves a long Life? Simply to live, breath, eat, drink, and ſee this World? What needs ſo long a time for all this? Me thinks we ſhould ſoon be tired with the daily repetition of theſe and the like Vanities? Would we live long, to gain knowledge, experience, and Virtue? This ſeems an honeſt Deſign, but is better to be had other wayes by good men, when their Bodies are in the grave.
None uſually imploy their time ſo ill in this World, as Men. Non inopes ſumus vitae, ſed prodigi. Some begin to live when they ſhould die. Some have ended before they begin. 'Tis incident to folly to be alwayes but beginning to Live. Life is but a ſorrowful ſtate, a perpetual iſſue of Errors. 'Tis a Web of unhappy Adventures; A purſuit of divers Miſeries enchained together on all ſides. Solum id certum, nil eſſe certi: Nec miſerius quicquam homine nec ſuperbius. Vanity is the moſt eſſential and proper quality of Man's firſt Nature. The World is not worth that Labour and Pains Man exerciſes in and about it; which cauſed that ſaying; A wiſe man ſhould do nothing but for himſelf. Tis not reaſon wiſe men ſhould put themſelves in danger for Fooles, much leſs for Knaves.
The Will onelyonly is truly Mans own, and the conſiderable part of the reaſonable Soul. On it depend the iſſues of Good or Evil, Life or Death. All the reſt of a Man, his Underſtanding, Memory, Imagination, may be taken from him, altered, troubled by a thouſand accidents. But the Will is ſo much in our own power, that it cannot be taken away, though its action may be hindred. 'Tis our own, till we knowingly and freely give it away, which may be. And he that hath once abſolutely given up his Will to another, is no more his own man. He hath left himſelf nothing of his own. Tis by the Will we are good or evil, happy or unhappy.