Davids Reserve and Rescue, Text
DAVIDS RESERVE AND RESCUE: IN A SERMON, Preached before the Honourable, the House of COMMONS, on the Fifth of November. 1644.
2 SAM. 21.16, 17.
Then Ishbibenob, which was of the sons of the Gyant, (the weight of whose speare weighed 300. shekels of brasse in weight) he being girt with a new sword, thought to have slain David.
But Abishai the sonne of Zerviah succoured him.
THis Chapter begins with one circle, or round of providence, and concludes with another; it begins with a great judgement, upon a great oppression, a three yeares Fami…e upon the Land for Sauls oppression of the Gibeonites; next, a restitution of plenty and peace to it, upon the execution of 7. of his sons; execution of justice removes that judgement that oppression hath bred, as if heaven it selfe would hold out this lesson to us, written in its owne brasse, that which Sin makes it, That …e cruelty on earth is fitly punished by severity from heaven, so this severity of heaven in vengeance is best removed by a like impartiall severitie on earth in Iustice; one severity calls upon and ecchoes to another, earthly cruell severity, in oppression, calls upon heavens just severitie in affliction; and if that be not ag…ine answered by another severity of earth in justice, it remaines still guilty and obnoxious to that just severity of heaven.
And, as the Chapter begins with this revolution of, first, a great oppression, and then a great judgement; next, an execution of justice and then a removeall of the judgement; so ends it with one no lesse remarkable neither viz. of enemies, and warres, victories, and praises, inveterate enemies, Philistins, will be suppressed no way but by warres, such warres against such enemies, never end, though through many difficulties, but in certaine victories; and those victories should never end but in cheerfull praises to their Authour, They all fell by the hands of David—and then spake David the words of this Song—the old Parallell between Papists and Philistins, 2 Sam. 22.1time is every day a drawing out to a further length of Allegory: Papists have ever been the Philistins of our Israel, they would not allow us any weapons, no not those of prayers and teares, but out of their Forge; they would faine by Covenant put out our right eyes too, our eyes of faith, and still (as the Text here) moreover the Philistins had yet againe warres with Israel—all their former attempts and defeats at Gilgall and Elah (with the rest) cannot lay their rancour, but to it they will againe; neither with these Philistins of ours, hath their Armado or Powder-plot given vent enough to their malice; moreover still we see new warres with Israel; whilst that hell hath a Forge above ground, and Rome a Factorage here in England, wee must look for no other.
In this Philistin warre with Israel (this I meane in the Text) David is distressed, and waxes faint: The best Cause, (we see) as well as Champion, may be reduced to straights, we must not measure either the cause, or Gods assistance of it, by every distresse or danger it may fall into, God will teach us our dependence, and somtime our improvidence, as well as thankfulnesse by his supplies; and so jealous is hee over us, as he thinks not we are enough his, if he make us not to owe him our safeties, our lives often over: should our M… be alwaies at Full, we should forget that it borrowed its light from the Sun, sometimes he will let his hand slip, that we may get faster hold of it, Gods actions are no bounds or measures of his attributes he doth never put forth all his strength, somtimes little or none, his power it is alwaies infinite, the application of it is contracted and scantled, somtimes withdrawn and suspended, according to the measure or indisposednesse of our narrow capacities for receipt, as wee may not presumptuously conclude of his judgements he hath not, therfore he will not strike; so, nor despondently of his succours,Esa. 59.1. he doth not, therefore he cannot, he will not relieve; his arme is never shortned, nor his care heavy, it is our iniquities that hide them, it is our carnall hearts that will not let us see him, no longer then we feel him, otherwise we should never faile, (as David here) of some Abibishai or other, as a seasonable reserve at hand in all our straights and faintings, nor in this straight of David is the Philistine lesse at hand then Abishai, then Ishbibenob which was of the Sons of the Gyant, thought to have slaine David; whatever we do, our Philistines (wee see) will be sure to take their opportunities; and let slip no straight of ours, or advantage of their owne, I warrant them, they know an advantage, (in war especially) not taken, is not onelyonly lost, but given, they will not shew their teeth before they be ready to bite, but doe well know how to improve and watch an occasion into a surprisall: Then Ishbibenob. The words of the Text containe a brief story of a war, wherein the parts are foure:
1. The Champion or Combatant Ishbibenob, who was of the Sons of the Gyant.
2. His furniture of warre or Ammunition, and appointment, the weight of whose Speare weighed—he being girt with a new Sword.
3. His Designe or Councell of warre, he thought to have slaine David.
4. His defeat or disappointment, but Abishai the Son of Zerviah succoured him.
In the first part we have 4. particulars, the 1. Stature: 2. Name: 3. Lynage: 4. Fraternity of this Combatant: all in the Text.
For the first, the Stature or quality of the man, he was a Gyant.
A Gyant, should we here run out into all those Romanses that fabulous antiquity hath storyed of Gyants, our discourse would be as vast and monstrous as they themselves were, it may serve our turne that the Scriptures frequently make mention of them, and give them by way of a double anticipation or countercharme against both what they thought of themselves in life, and others thought of them afterward, Rapha .i. dead men, foreseeing that men would make them Gods after their death, and therefore calling them dead men even while they lived.
The modestest conjecture that I find, how such became so frequent in former times, (laying aside as ridiculous, that the Divell should beget them upon Witches) is that in those ruder times of the World, when as yet Politics or frames of government were not erect…d, and strength of body only prevailed, men did generally aff…ct nothing so much as vastnesse of strength and stature, and therefore chose their wives, or such on whom they desired to have children with an eye specially to their bulke, some gather as much from that of Gen. 6.4. where it is said, The sons of God saw the daughters of men, that they were faire, or, (as they would have it read) large, and they bare them children which became mighty men of renowne; now as wee see in Boares and Bulls, (with other like creatures) otherwise by nature or custome tame, yet through vastnesse of bulke, and height of feeding, grow fierce and man-keene, so these Gyants, so much exceeding other men in stature and strength, fleshed by oppression of al that lived about them, grew as it were God-keene, even to a defiance, at length, of Heaven it self, and as Salomons phrase is, to a falling away in the strength of their foolishnesse, like the Behemoth in Iob, that because he could drinke up the lesser brooks, he growes confident, he can drinke up all I…rdan into his nostrills, and therefore Salomon begs of God that he would not give him over to a Gyantlike mind: If we have not so much strength or power as others, to do our owne wills, let us be content, we have so much the lesse difficulty in doing Gods will, and if we have more then others of this kind of power, let us take heed, least it betray us into the hands of a greater power, that which alwaies resists the proud, and giveth grace to the humble, he hath a double enemy to conquer, whose power to do evill is his wills second.
2. His name Ishbibenob, the word signifies an inhabitant of Nob, or because of Nob, the Sons of God are called Sojourners on earth, their habitation is in heaven, as Sons of Earth are inhabitants here, they have no other heaven. But why of Nob, or because of Nob, some give this for a reason,1 Sam. 22. that after the Priests were slaine at Nob, the Inhabitants degenerated into Gyants, or because the Priests of that God, whose power in Israels assistance they had so often felt, being now by Saul flaine, these Giants here tooke the greater confidence to assault David, we see the suppression of Gods servants, or worship by such as should incourage and uphold them, puts confidence into the enemies of God, to assault his people; there is somwhat of safety and defence in the residence of Gods Worship, and of such as are faithfull in it, they are the equites Cataphracti, the Horsemen and Chariots of Israel, even their enemies themselves being Judges, but we insist not upon names.
3. His Linage, Who was of the Sons of the Gyant, we see of what importance it is to be of good Parents, the son of a Gyant, the son of a wicked woman, the son of a murtherer, are not only reproaches in Scripture, but reasons why such sons are no better, as a good sonne makes a joyfull father, so (ordinarily) a good father makes a happy son, were it but for the love we beare to our children, how much doth it import us to be good? there is not a little in the promise, I will be a God to thee, and thy seed after thee, an Abraham may have an Ismael, an Isaac an Esau, but generally the promise holds, religious families are the surest nurseries of Religion, the first concoction of grace is ordina…ily there given, and Physitians tell us, that errors in the first concoction are never well corrected in the second; family neglects of instruction and discipline are seldome supplied in that of the Congregation or State, there is no so sure an entayle as that of vice, it reaches doubtlesse (many wheres) even to doomesday, and then how great will that wrath be that is so treasured up, and multiplied on still to the very day of wrath, and if it will be then so hard to answer for one of a thousand sins, how much harder will it be to answer (it may be) one for a thousand souls, that have successively miscarried by a fathers negligence or ill example, Parents do so like snayles on whited walls, guild and make slippery the way they goe, for their childrens imitation, and like Iobs Leviathan, make a path to shine after them, that a Cain will not want others to go on in his way, Ind. 11.nor a Ieroboam followers in making Israel to sin.
4. His faternity, of the sons of the Gyant, or one of the sons of the Gyant, the Gyant had him and many more, children and the fruit of the wombe, they are an heritage, (saies the Psalmist) that cometh of the Lord, of themselves, they are so, and the choicest of all temporall blessings, and of the best men no lesse passionately desired, what is all this thou givest me, (saies Abraham to God) seeing I go childlesse, Gen. 15.3.and Eleazar of Damascus must be mine heire, and yet wee see (as here) they often fall plentifully to the share of wicked men, and are their curses, and do spread not so much their name, as their guilt, as (not mans life) so, nor doth Gods love consist in the things which he possesses, mens tables may become snares unto them, and the Olive branches about them, thornes and briars, i. curses and vexations; (as with a Nation so) with a family God can multiply it, and yet not increase the joy, Esa. 9.3.all foure of the Gyants sons are found fighters against God, and slaine by David and his Worthies, verse the last.
The second generall part it is his Appointment or Ammunition, a great Speare, and a new Sword, for the Speare, it is like himself, vast and ponderous, the head of it (as most reckon it) neer thirty pound weight, but for the Sword, its newnesse mentioned, seems to import somwhat of observation.
The word Sword is not expressed in the originall, but in the j…dgment of the Translators, supplyed in the word girt, it was a new one, either because yet untryed, David likes the old tryed Sword better, that of Goliah, non (he saies) to that, Gyants & Tyrants are all for new armoury, new devices, but experiments prove alwaies better then project…; when we are able to say with David, the same God that delivered me out of the claws of the Lyon, and the p…es of the Beare, he will deliver me out of the hands of this insultant Philistin, the same Sword that God put into my hand to cut off that his head with, will best defend me against Saul: or new .i. unworne, unabated in the edge or strength, and then the observation will be, that it is a piece of gyantry, irreligion, Atheisme, to grow confident on the most likely preparations and appointments of great Speares, and new Swords, for a war: it is the Sword of the Lord and of Gideon, that will doe it, Gideons Sword without that of the Lords before it, making way for it, will prove in the end, but a Lath, a wooden Dagger at the best, hee that can be so confident of his new Sword, as to be content God should be a Newtrall, (you know whose speech it was) shall find God a professed enemy before he hath done;1 Sam. 17.47. 2 Chron. 20.15. Dan. 11. 2 Sam. 22.40. Esa. 13.4. God will not be made a Romane Edile, only to oversee the Sword play, no, the Battell it self it is the Lords, and least we should understand it in a common notion, or capacity, as all things else are his, he pleads his title more distinctly, the battell is not yours, but the Lords, and it is he that not only girds with strength to the battell, but musters the Host of the battell, that breaketh the Bow, and knappeth the Speare, and burnes the Chariot, without him Ephraim may be harnessed, and carri… bowes, Psal. 78.9and yet turn their backs in the battell, the sword is commissioned, drawn, whet, and bath'd all in heaven. Solyman in counsell about making warre with Ismael King of Persia, his Bashaw wisely told him, that before he began the war, there were foure great fountains to be opened, of armes and victuals, men and money: 'tis true, all must be so, experience shewes it; but if another fountain be not still kept open in heaven, a fountain of blessing upon all these foure, they will all prove but summer brookes, but broken cisternes that can hold no water. And no marvell, that God thus challenges and keeps the di…posall of battells more immediately thus in his own hands; for what indeed is war other then an Appeal and reference to the umpyrage, the arbitrement of heaven? and never just,Justitia in causa, spes in loco salus ex victoria. but when all morall and ordinarie wayes of peace and attonement faile: the Heathen Historian could say, that there were three things necessarily to be consulted in every warre, the justice of the cause, the hope or likelihood of the undertaking, and the advantage of the victorie. The maine, and in the first place, is that of the justice of the cause,Pugnat nigra phalanx telum gerens ore tubam{que}: Ipse sibi est telum, dux, hasta, & lituus. Quin domitis de more feris jam Caesar ovâsset: Sed quae axem traheret musca nec una s…it. Epigr. on Domitians warre with the flies. and for that it can have a warrant no lower then from heaven; and then, in such a warre we may be sure of God for a reserve and second: and a good cause, a good cal ing to maintaine it, and such a second to assist it, what can resist? In the next place, circumstantiate or advantage a battell never so well with wind, and sun, and ground, and number, and order, unlesse it have all from heaven, the wind of the spirit in p…ayer, the sun of righteousnesse in faith, the ground of hope in promise, the number of heavens host in assistance, the order of Michael and his Angels, fighting as so many starres in their courses, as against Sisera: the greater the number, 'tis but indigesta moles, so much a greater heape, and will soone prove so much the greater rout; —ne… quicquam nisi pondus iners, nothing but a selfe-incumbring lump: and lastly, for the advantage of the victory, if it bring not joy to heaven, and fetch not a blessing thence, it will be but like that of Alexander over Asia, Victor armis, captivus vitiis, he lost more by the victory, then he won by the warre; or like that of Domitian over flies, of whom 'twas well said, that he was muscis hostis, and hostibus musea, an enemie to flies, and a flie to his enemies: Bellat…r in Theatre, and Spectator in Campo, a souldier on the stage, and a spectator in the field: while we conquer but men, our triumph will be but over flies, unlesse it be the enemies of heaven we fight against, 'tis but a stage triumph that is over any other: if we look unto this our patterne (in the Text) David, first for his cause, 'tis God must plead and avouch it against them that strive against him: Psal. 35.1.43.1.119.154. Psal. 3.5.6. Psal. 18 29then againe for his hope or confidence, if he be not afraid though ten thousand should hemme him in, 'tis because the Lord sustaines him, and 'tis by the helpe of his God that he will leap over the wall, break through any difficulty; let God never so little withdraw his hand from him, and presently (as he complaines) fearfulnesse and trembling come upon him, and a fearfull dread overwhelmes him: so little courage or heart hath this man after Gods own heart: when God in the least measure leaves him to be his own God, to fight his own battels, and not Gods, he is scarce left to be his owne man. And lastly, for the advantage of the victory, David will not think it worth the taking, upon Shemei, or Saul in the cave, unlesse the glory might redound to heaven.
We would think it a high peece of madnesse, if being to meet with an enemy in the field, a man should give him the sword, and fight himselfe with the scabberd: the fullest Magazine or Armourie, the greatest, the newest sword, though in the hands of an Ishbibenob, is but an empty scabberd; the sword that turnes the day, its handle is in heaven, there 'tis drawne, and whet, and wielded, there it must be prest and acted by faith and prayer. But I hope, after all the braying we have had in this morter by the hand of heaven, in the many disappointments of our confidence in armes of flesh, we shall hereafter leave this folly, Neh. 4.9.and (with Nehemiah) in the first place, make our prayer unto our God, and then set our watch, make all our preparations to wait upon Gods blessing, with the cripple in the Acts, Act. 3.4.look on Peter and John as instruments, (they bid him do so) but not looke so stedfactly on them, as if by their power he had the strength to walke, Ver. 12.as they finde fault afterwards.
His Designe, or Councell of Warre, He thought to have slain David. Pro. 20.18.Every purpose (saith the Wiseman) is established by counsell, and by counsell make warre: This Gyants advice was not good advice, God was left out of his counsell, he thought to have slaine David, Psal. 10.4.but God was not in all his thoughts, as David speakes, and so no marvel if (as the same David elswhere) all his thoughts perish, and he with them;Psal. 146.4 God among other his Titles he stiles himself the everlasting Counsellour, the counsell of the Lord (sayes David) it will stand, it is standing counsell, and there is (as he speaks elswhere) no understanding, nor wisdome, nor counsell that can stand against it, Pro. 21.30. Esa. 30.1. Hos. 8.7. Concilia callida prima specie laeta, tractatu dura, … ventu tristia. Lib. 35. Esa. 50.11.nay woe to them that take counsell, and not of him, if they do, they do but sow the wind, and shall reape the whirlewind, and the reason is there given, it hath no stalke, so true is that of the Historian, and a full Commentarie on it is every dayes experience, especially of these last three yeares past, Dishonest counsells are alwayes in their undertakings full of hope, in their conducts full of difficulties, and in their issues as full of dangers: let men compasse themselves (as the Prophet speaks) with their owne sparkes, (and all the vanishing hopes of such counsells are no better) and (as he speaks) walke in the light of the fire of their own kindling▪ (and what are all such fires but wandring ignes fatui at the best?) if they will not heare the voice behind them, saying, this is the way, walke in it, nor (as he speakes) do not when they are in darknesse and see no light, stay themselves and their counsels upon their God, this they shall have of his hand, they shall lie down in sorrow: let them blow their hearts out in the kindling of these their fires, there is a counterblast (the Psalmist speaks of) will make their fires like that of the Prophet,Esa. 47.14. where there shall be n…ither light to see by, nor cole to warme at, it is the blasting of the breath of Gods displeasure; nay he will (as the Prophet speakes) make the fire of their own breath to devoure them, Esa. 33.11. Job. 5.13. Psal. 2.2.he will take the wise in their own craftinesse, (as Job speaks) and make the counsell of the wicked foolish, let Kings band themselves, and Rulers take counsell against the Lord, he will laugh them to scorn, the Lord will have them in derision, it is the mirth of heaven as well as the blisse of earth▪ to see these fine new devices of wordly polocie and wit, to foole and over-wit themselves first into confidence, then into perplexitie and last of all into shame and scorne, to break the slender thred of their counsells, in the very spinning, by drawing it out into a finenesse.
And yet this good point of warre, and counsell both, may wee learne from this rude Gyant here; and I would we would learne it, not to be still a arming or taking counsell, untill the enemy recover out of those-straits or wants, to which we have at any time reduced him, the Gyant lets not slip the opportunity of Davids faintnesse, he is not then to arme, or consult, or debate his resolution into a losse of the advantage, but as soone as ever he discovers Davids fainting, then immediately girt with his new sword he thought to have slai…e David; nor did he lose his time or thought in thinking, hee sets on him presently; he that is too long a thinking what he hath to do, looses the opportunity of doing what he hath been a thinking. What they say or Ferne-seed is no where more true then in opportunities of warre, they bloome, and blossome, and ripen, and fall all many times in one night: Concilia (as Livy speakes) dant res hominibus, non homines rebus; occasions are souldiers counsellours, not souldiers theirs, adeò arduum est praescribere, (as he speaks) so hard is it to prescribe at a distance, ne que quicquam perniciosius quàm ex alio sapere; nor is there any thing more dangerous here, then to carry mens braines in other mens heads, the heads and hands in war would by no meanes be at too great a distance.
4 The fourth and list part 'tis the Philistins defeat, and Davids Reserve, But Abishai the son of Zerviah succoured him. Be the straits never so great, the enemy never so strong, malicious and cunning, yet if the warre be against Philistins, inveterate enemies to Gods Cause and People, the Battell (as well as the Cause) is the Lords, and it can never want succours or supplies; some Reserve, some Abishai or other will be found,Judg. 5.20. rather then faile, The starres in their courses shall fight, and the River Kishon shall sweep them away, that ancient River the River Kishon: why is God else so often called the Lord of Hosts? but that all his creatures in severall Hosts fight his Battells, the severall Hosts of heaven; Angells against Senacheribs great Army, Sun and Moone against Siserahs, all the Elements have been severally prest and mustered in this Quarrell, the Fire upon the Troupes that came to take Eliah, the ayre in haile-stones upon the Amorites, 2 King. 7.and in a strange and prodigious noise against the great Syrian Host; Water against the Aegyptians, and rather then faile, the dust of the earth shall start up, into Armies of Lice, and Flies, and Frogs, against Pharoh: Nay, this quarrell shall arme those the most contemptable of all creatures, Lice, not only to the terrifying of King Pharoh, but to the vanquishing of King Herod in the midst of all his guards and glories; we are apt to be startled and plannet-struck at every breath of ill newes, and with those Infidell Murmurers of Israel, presently to question Gods being among us, that one expresse of good newes, in the Prophet Isaiah (had wee but hearts to entertain it) tell Syon that her God raigneth, Esa. 52.7.were able to quiet our spirits in the midst of all rumours, dangers, or losses, whatever: it was the brag of Caesar upon the mutiny of his souldiers, that the fate of Caesar could never want an Army; he told the Pilot that he need not feare a wrack, he carried Caesar and his fortunes: here 'tis no brag, but a solid impregnable truth, the interests of the Church, wherein the concernments of Gods Name, honour, truth, together with that of the Kingdom of his Son, can never want an Army; the fraught here secures the vessell, with all the passengers: Christ is in the ship, and if he seeme to sleepe in the midst of the storme, 'tis but that we should (with his Apostles) awaken him with our louder cries and prayers, he is that Rock upon which this house of his is built, the flouds may beat, and breake themselves into froth, they cannot shake it, he it is that is that hiding place, in the Prophet,Esa. 32.2. the shadow of a mighty rock in a weary Land, (our Land is just such a one) and he that dashes against this Rock shalbe broken in pieces, but on whom it shall fall (as he speakes) it shall grind him to powder, Luk. 20.18(that is) he that comes under this rock under pretence of shelter, and distrusts it, it shall fall with more weight on him, then on him that dashes at it in bare enmity; and good reason, such a one is guilty of no lesse then three severall treasons against it, he betrayes the cause to scorne, himselfe to ruine, and God himselfe to the reproach of an unworthinesse to be trusted, an ignoblenesse that every honest man disdaines, the not bearing out (to the utmost of what he can) such as he hath put a worke in his service: Let us rather say to God, with that ancient holy man, Thou altar, th…n anchor of my soule, let me but serve and trust thee, I aske no more, I will not spend my thoughts upon safety or supplies, to the other two thou givest those without asking.
But what doth David in this strait? he faints, (saith the Text) but he flies not tho', he keeps the field still, he turns not his back upon God, or his cause, he makes no dishonourable peace or truce; I make no doubt of your following him herein. But I hasten to the Application, and that in a twofold way, first, by way of Parallell, and then of Direction.
By way of Parallell, or looking our selves in this glasse, first; and here I must premise one thing, that David in fighting Gods battells is a type of no earthly King, but a type or rather embleme of Gods Church in all succeeding ages, so much the House of David, and Tabernacle of David doe frequently import in Scripture.
How often hath that Ishbibenob of Rome, the sonne and heire of all the tyranny and malice of all those former Gyants, Romes persecuting Emperours, how hath he with these Gyant Phylistins, againe and againe,Vers. 15. and moreover yet againe, with his long great Speare of Balaamitish curses, and his new Sword of censures, set upon this our David, Gods Church and Cause among us, and that in all times, especially of its straights and faintings; one Sword will not serve his turne, behold two Swords, a new one hath been girt to him by his Canonists, that of a universall temporall power, to that other of his spirituall: Luther broke so the wards of that his key of Purgatory indulgences, that it would serve no longer, so easily to open the peoples pu…ses, as before: and his Canonists have beaten it out to him into a new Sword of Temporall power. It was the scoffe of a great and wise man, and one of his Church too, who said, hee liked well of this new Sword of temporall power, in the Popes hand, for as it fares with your quarrelsome Gallants, it is fit they should alwaies have a blunt bastinado at hand, it many times prevents the drawing of their Swords, so he thought this blunter bastinado of Temporall power, would save the Pope a labour of so often drawing out the Sword of his spirituall power in censures. But how often (I say) hath this vaunting Ishbibenob, with this new one of Temporall, and that other Sword too, in his invasions and excommunications set upon this our David, Gods true Church in this Land?
In 88. how did he (girt with the new Sword of that vast Armado) think to have taken us in a fainting fit, and (with Ishbibenob to David, as the Rabbins fable the story) have tossed us upon that his great Speare of excommunication, many new swords, he then threatned us with, and new knives too, with new inscriptions, To cut the throats of the English Hereticks, but did not God furnish us with an Abishai, to disappoint him? 'twas their owne confession, that the Sea, nay God himself, proved in that expedition a ranke Lutheran, it was the confession of Philip, the then King of Spaine, that his Armado had met with an enemy, (an Abishai) he never dreamed of, hee sent it to fight against the English Hereticks, and not against the winds and seas, how gloriously did God then send a fire, (a few fired Ships) into that Forest of his Carmell, so that that his halfe-Moone hath bin in the wane ever since.
After that, againe behold another new sword, and in the hand of the same Romish Gyant still, a Powder-Plot, (the occasion of this our present solemnity) a strange new sword, come newly, even hot out of the forge of hell, sharpned at Rome, and to be sheathed in the bowels of England, a flaming sword, like that in the gap of Paradise, that would (as that) have turned every way, to the driving and keeping us out of the Gospels Paradise; a Sword, (like that of the Prophet Ieremy) that would not only have drunke blood, and eaten flesh, but have reached to the very soul, that would, at the very fifth rib, have struck through the very loynes of all at once, Rem, Regem, Regimen, Regionem, Religionem; that would (had it sped) have gone as neer to have reached Neroes wish as possible, have made England to have but one neck, to strike it off with one blow.
Nor have we of this age (some of us it may be not then borne) lesse reason still to celebrate the praises of our God, that then sent us so wonderfully an Abishai to our succour; for had this sword then reached the blow it aimed at, it would no lesse have reached us, then such as should then have felt it, the Prophet Ieremie's devision would then have taken place, such as were for the sword, to the sword, and such as for the captivity, to the captivity: we had in all likelyhood bin all made in our better parts, our souls, the miserable spoils and captives, not only to the tyranny, but the Religion of this Romish Ishbibenob.
A man would have thought two such Arbitrements of heaven had been able to have non-suited, and have made them to let fall such a cause, so foil'd and blasted; and that malice it selfe would henceforward never have recruited any more, but have shrunk back with shame her accursed head into hell and darknesse: no such matter, moreover still warres with Israel, new swords, new Ishbibenobs still, in Ireland, Scotland, and here among our selves, right Ishbibenobs, girt with a new Array against David, taking all the advantages of his faintings upon all occasions: it cannot be denied but David amongst us hath had his faintings, Gods providence towards us hath (like a river) many a time seemed weary of its course and channell, and made many a winding about, as if it had lost its way to the Ocean of his glory, but it hath beene to take in the concurrence and supply of some other streame, to make it run more full and navigable, and more able to beare the vessell of his Church and Cause, with deeper bottome and larger sayles, and to contribute more to that sea, and (as it were) the better to take in the succours and supplies of some Abishai or other, to the reliefe of its fayntings. Our solemne League and Covenant, together with that free and full assistance from our Brethren of Scotland, in pursuance of it, what were they but such streames (as it were) taken in to fill this channell of providence, which did thus winde about to receive and meet them? what other then so many Abishai's, Abishai was Davids sisters sonne.sons of our sister Nation, to succour and relieve our Davids faintings, I dare say, he is neither true Protestant, nor true English-man, that ownes not God in either of those his Titles, King of Saints, and King of Nations, that doth not with all thankfulnesse and admiration look upon the greatnesse of that contribution which these concurrent streames bring to both those interests of Church, and Nation, by his gracious conduct, who is King of both: For my part, I confesse I could never looke upon that our sister Nation, from their first comming into this Kingdome, but as a pledge and instrument a tuning in Gods hand, with purpose to worke much more good by, then what Adrians wall or Twede should be the Southerne bounds of; God usually suits and fits his instruments to his ends, and (me thinks) so admirable a unity with so much of courage, dexterity, and discipline of warre, wonne with so much travell abroad, and put in practice with so much exactnesse at home, by that Nation, even to the matching, (in the last of them) if not exceeding, what we have in story of Romes first Consulate, seemes not in the usuall course of Providence intended to be confin'd to the interest of that one Kingdome, (me thinks) it seemes to whisper to a Protestant English spirit, that Scotland shall helpe England, so as both may not only be able to recover Ireland, but relieve Germany; that their own issues of bloud all stancht, they may be able to give bloud to her to drinke that (drunk with the bloud of the Saints) is so much the more thirsty still, and therefore still yet makes the Kings of the earth thus drunk with the cup of her fornications, thereby to enrage them the more to fight her quarrells.
And for the civill interests of this our Nation, how much of security and assurance these streames of our mutuall Covenant, and actuall ingagement and assistance do let in, to the filling of that channell of providence, there can be no English heart that apprehends not with as much thankfulnesse as joy; this last union in one Covenant, is that which crowns all the former three: the union of the Nations, first, into one Island, then in one Confession, and last in one King, were but formall livelesse contiguities at most, until this fourth union in one Covenant acted, animated, and spirited them: we have hereby, not onelyonly the old back-doore barr'd, to the prevention of taking cold at our backs, as we were usually subject to, when we had (at any time) France an enemy at our faces; but we have now (hereby) a wide doore of hope, or rather security, for a free intercourse in all mutuall supplies of brotherly assistance opened to us: not onelyonly a security from dangers, but a supply of all succours upon all occasions, insomuch as (I believe) we may without presumption say with David, Now we know that God out of very faithfulnesse caused us to be troubled, and that Davids fainting in the North so happily occasioned the succour of this Abishai; that it was well for us that we were so afflicted, for thereby we have learned and understood the loving kindnesse of the Lord; it was a happy wound that did let out such an Aposteme of corrupt festered blood, and found the bottome of the Vlcer.
I speak not this, to diminish any thing of the merit or successe of those English Northerne Abishai's, at Wakefield, Selby, Yorke, at Namptwich, or Ormschurch neither, where (by Gods good hand upon his Abishai's) those Ishbibenob's, with their new Irish Popish swords, have received no meane defeats.
Since that, againe in the West, in that shrewd fainting fit of David, how suddenly had Ishbibenob gotten a new sword againe, a sword out of Davids own hand, wherewith he thought to dispatch him at a blow. I cannot tell ye why that Abishai that was sent to Davids reliefe fell short of reaching it; but however, an Abishai was not long wanting to Davids succour, and Ishbibenobs defeat, onelyonly we cannot say, as 'tis here in the Text, that he both succoured David, and slew the Philistine.
But a word of Direction, and from this passage in the Text onelyonly, and that in foure Rules. Would we not want an Abishai to succour David in any of his faintings? then (as here) 1. Do Justice. 2. Shew Mercy. 3. Maintaine a correspondency of succours. 4. Give all the praise and glory to God.
1 Do justice
1 To the meanest.
2 VponUpon the greatest.
1 To the meanest, though but Gibeonites, but hewers of wood, and drawers of water, as David here doth, He called the Gibeonites, and duplicate page duplicate page duplicate page duplicate page said, Ver. 2.What shall I do for you? he did not stay till their hands and eyes had worne, and wept out their Petitions, and their attendance had made both hands and eyes to faile; no, Justice as she hath a ballance to weigh the cause, so she hath a sword, as well to cut off delayes, as offences: these poore Gibeonites they had the publike faith of Israel, in a Covenant made with them, and if there be any such, (as they say there be very many) I meane such as (may be) their husbands, fathers have lost their lives in the States service, and they them, or are otherwise distressed, and have nothing to support themselves & children with, but (may be) a just debt owing by the State, O turne not your eares away from the complaints of these poore Gibeonites, remember the counsell of the Prophet to the widdow, Goe thy way, sell what thou hast, pay what thou owest, and live of the rest; 2 Sam. 23.15. 1 Sam. 20.14.15.17.41.42.account such a debt, as David did, the water of the Well of Bethlehem, the blood of those men that gained it, do as Jonathan to David, keep Covenant, though to the losse of a kingdome, of a father: I confesse private interests must give way to the publike, but the faith of the Kingdome past, though but to Gibeonites, is the Kingdomes most publike interest of all other; you may plucke downe a mans house, drowne his land for the publike safety, however pluck not down the throne of justice, that were to drown the land in a double floud of its own teares and bloud.
2 VponUpon the greatest: Sauls sons are not here spared, no nor may Agag or Benhadad, though themselves Kings; the sparing of the one of them cost Saul his Kingdome, and of the other it cost Ahab his life; nay in the execution of justice upon delinquents, we see in that of Benjamin opposing it,Judg. 20. a whole Tribe in Israel must not weigh against it: Zimri and Cozbi, though Princes of their people,Numb. 25.12. Exod. 32.29. must be pursued into their Tents, their strongest closets, refuges from justice, and struck through before the plague will cease: this is the way to consecrate your hands to God, (as Moses speaks) who durst not, we see there, so much as pray for the people, untill an execution of 3000. men, upon that idolatry, had approved him as well a champion of Gods, as an advocate of theirs.
2 Shew mercy: Shew mercy, saies the Wiseman, unto the living, and from the dead with-hold it not; David doth so here, he brought up from thence the bones of Saul, and the bones of Jonathan, and gathered the bones of them that were hanged, Vers. 13, 14—and after that God was intreated for the land: bis vicit qui pepercit, he hath twice conquered that hath spared: posse & nolle est nobile, in some cases, to be able, and yet not to take a revenge, 'tis truly noble: but your mercy, whether in forgiving, or giving, I presume not to think it needs any spurre, only Livy's observation would not be forgotten, that it is one of the Prognosticks of a declining State, Homines quos flagitium, egestas, aut conscius animus agitabat. Salust. of Catilines Adherents.to reward by pardoning, and punish onelyonly by dis-imploying, when pardons of new offences are made the rewards of old services; and onelyonly dis-imployments from future Offices, are made the punishments of past faults: the first makes traitors bold, the second leaves malecontents able to do mischiefe.
3. Maintaine correspondence of aid among your forces, see that your Abishai be as neer at hand, and ready upon command, to succour your Davids faintings, as these Ishbibenobs will be sure to be, to take their advantage of them. When David faints, and Ishbibenob is ready with his new sword to stay him; Abishai (here) acquarrells not his Commission, or disputes not his opportunity till his rescue be too late, but is as ready with his ward, as the Gyant is with his blow, and truly if Abishai be not willing to help David, when he may, I know no reason why he should be esteemed and dealt with otherwise, then as a greater enemy to David then Ishbibenob himself, he is of the two the fairer enemy by farre, that takes his advantage,Primae imperandi spes in arduo ubi quis ingressus est, adsunt studia et ministri. Tac. Anal, l. 4. Satius est judicans patrem forti filio quàm patriam obtemperandi exemplo carere. Valer. l. 2. c. 2. then he that betrays his trust; it was the Romanes answer to the Graecians, boasting of his seven liberall Arts, that the Romanes had two arts, that were worth all their seaven, viz. the arts of commanding, and of obeying; maintain these arts, and they will maintain you: Tacitus tels you, they are somwhat difficult at first, but studied & practised, they become as easie as they are safe and usefull. I mean not such a rigidity of discipline as that of Chrisantha in Xenophon, so much commended, that having his sword aloft, ready to fal upon the head of the enemy, upon the sound of a retreat, withdrew his blow to the haza…d of his owne life. I presse not the severity of Manlius putting to death his Son, after his victory, because he had gotten it against command, judging it (as Valerius relates it) safer he should loose so valiant a Sonne, then the Common-wealth should gaine so dangerous an example of disobedience, onelyonly I make bold from this example of Abishai's succouring faynting David, to put you in mind that the correspondency of your aid, and authority of your commands, once gone, there will quickly remaine little more then magni nominis umbra, such a State, much what like that Parthian Embassy, put into the hands of two, whereof the one was troubled with the Megrim, the other with the Gout▪ of which Cato gave his sentence, that the Embassy had neither head nor foot.
4 Give all the succours or successes to God—then David spake the words of this song, Let Abishai's have their incouragements, rewards, so we shall not want them when there is need, but let God have the praise and glory, so we shall be yet more sure, either to have them, or not to need or misse them, let us (with David) sing our songs unto the Lord, so shall we not be driven (with those in the Prophet) to howle upon our beds, let us bind our Sacrifices to the horns of this altar, so shall we not need to imbrace the rocke for shelter, but let us wash our hands in innocency, and so compasse this Altar, and not only sing, but live to the praise of his grace, who hath so graciously remembred our David in all his troubles. To whom be praise and glory, &c. Amen.
FINIS.
End of the text · Charles Herle, Davids Reserve and Rescue (1644)