The States Stability, Sermon
THE STATES STABILITY: A SERMON PREACHED IN EXON Before the Deputy-Lieutenants, Captaines, and other Militarie Officers and Souldiers of the County of Devon.
By JOHN BOND Miniſter of the Wotd of God in the City of Exon
London printed, 1643.
PROV. 25.5.
Take away (or remove) the wicked from before the King, and his throne ſhall be establiſhed in righteouſneſſe.
IT is not mypurpoſe now to move affection, ſo much as to informe and convince the judgments and conſciences of men, concerning the two ſides that are now an end in this Land. I have obſerved it to be one of the maine engines which the Devill makes uſe of againſt the right ſide ſince the late troubles began, to ſeduce whole Pariſhes by ſeverall rotten Prieſts, and that concerning the Lawfulneſſe or unlawfulneſſe, of the one ſide or the other that are in Armes. What is more common then thoſe ſtumbling blocks that you meet with in in every high way (as I may ſay) that ſay this ſide fights againſt the King, they take up Armes againſt the Lords anointed, and therefore they ſhall receive to themſelves damnation. The maine piece I intend at this time, is to caſhiere all ſuch ſtumbling blocks: Yet in the beginning I make this ſerious proteſtation, that I ſhal do every thing, that I am now to deliver, from the very bottome of my conſcience, & ſhal deliver no more, then I deſire to anſwer for at the great and terrible day of the Lord Chriſt. And becauſe I will not reſt there alone (brethren) doe but trace me in the Scriptures I ſhall quote to you, (becauſe thoſe of unſtable minds wreſt Scriptures to their owne perdition, and the deſtruction of others) view my reaſons, read over the Scriptures, and be you the judges.
Take away the wicked from before the King, and his Throne ſhall be eſtabliſhed in righteouſneſſe.
My time is ſcanted, and my preparations I feare are too tedious, I ſhall contract them as much as I may.
This Book is a Book of Proverbs, and a proverb is a ſhort, ſmooth, pithy ſentence, in which the Author ſummes up a large matter in a few words, as men uſe to change Silver for Gold, that it may be the more eaſily carried.
The whole booke of Proverbs, I cannot better compare it to any thing upon the ſudden, then to that Mannathat fed the Iſraleites in the wilderneſſe, as it is deſcribed, Numb. 16.31. It is ſaid it was a ſmall round thing as coriander, white, and like wafers made of honey; ſo theſe are bright and ſweet, and withall ſmall and round, diſcontinued and independent, all the Chapters and verſes of this booke almoſt; and therefore we may not look for coherence. OnelyOnly thus; the firſt ſeven verſes of this Chapter containe obſervations about Kings and Subjects. The verſe preceding my Text, is an introduction to, and a proofe of the ſame matter, by a compariſon that is here abſolutely ſet forth; the compariſon is this, take away the droſſe from the Silver, and there will come forth a veſſell for the refiner. The droſſe, that is the wicked in my Text; the Silver, that is ſupreme authority; and the veſſell for the finer, that anſwers to eſtabliſhing his Throne in Righteouſneſſe.
Take away the wicked from before the King, and his Throne ſhall be eſtabliſhed in Righteouſneſſe.
The words, without exception, they proceed from the King of Kings, and Lord of Lords originally: Inſtrumentally they were dictated by the wiſeſt King that ever ſwayed Scepter, and therefore muſt needs be good divinity, and accurate politiques.
The chiefe motive that put me on them in theſe times, and in this place, is the late proteſtation that we all have made, and withall the perverſe gloſſes and interpretations that corrupt mindes have put on it.
This verſe is a proverb, and therefore cannot fitly be handled in parts; onelyonly if any curious eye be willing to ſee it anatomized, we may take it aſſunder and ſhew it in two branches but: we muſt bind them together before wee can give the concluſion as a poſie of all; looke on the branches, and here is
Firſt, the meanes to performe the duty, Take away the wicked from before the King.
Secondly, the iſſue or end upon it, And his Throne ſhall be eſtabliſhed in Righteouſneſſe.
The duty or means, Take away the wicked from before the King. The end premiſed thereupon, and his Throne ſhall be eſſabliſhed in Righteouſneſſe.
But my concluſion (as I ſaid) muſt be a poſie made up of theſe two branches bound together: thus it lies (I walke on a narrow edge, an therefore I will keep as cloſe to the words of the Text as I may) this is the concluſion:
The taking away of the wicked from before the King eſtabliſheth his Throne in Righteouſneſſe.
There is that that ſhall be the bottome of all my following diſcourſe at this time.
The Lord hath generally ſaid this here, for all Scripture is given by inspiration of God, and is profitable for doctrine, for reproofe, for correction, for inſtruction in Righteouſneſſe, 2 Tim. 3.16. And this was ſpoken by the Lord who is the bleſſed and onelyonly potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15.
Next, the Pen-man was the richeſt King that ever ſwaved Scepter, and therefore this muſt needs be a proſperous way; and the wiſeſt King that ever ſwayed any Scepter, and therefore this muſt needs be a judicious way, 1 King 10.23. you ſhall read what Solomon this Pen-man was.
Finally, the ſervants of King Hezekiah were the tranſcribers, or the collectors, as we read in ver. 1. theſe parcell of parables were collected by Hezekiahs men King of Judah.
But to looke further for confirmation that the taking away of the wicked from before the King eſtabliſheth his Throne in Righteouſneſſe (for brethren this is the great work, that the great Counſell and all that are imployed by them are now upon.) Note,
Firſt, that this precept of the greateſt of Iſraels Kings, and the wiſeſt of all Kings, is ſeconded by his owne practiſe; look in 1 King. 2. there are divers inſtances.
One in cutting of Adonijah, that traiterous ambitious fondling (though he were Solomons eldeſt brother) Solomon ſaith, no more here then he practiſed there; here he ſaith, take away the wicked from before the King, and his throne ſhall be eſtabliſhed in Righteouſneſſe; there he takes away the wicked, that one that could not be wrought on by mercy for pardon before, that could not be fetched over, he cuts him off, ver. 25.
Secondly, in that Chapter he caſheers Abiather, a guilty falſ-hearted Prieſt, that followed Adonijah, ver. 26.
Thirdly, he cuts off Joab a man of blood, that had trecherouſly ſlain two Captains more juſt then himſelfe, ver. 31, 32. And the King ſaid doe as thou hast ſaid, fall upon him and bury him, that thou maiſt take the innocent blood which Joab ſhed, from me and from the houſe of my Father, and the Lord ſhall returne his blood upon his owne head, who fell upon two men more righteous and better then he, and ſlew them with the ſword.
Fourthly, in puniſhing curſing Shimei, that rayled againſt the Lords anointed in his affliction, ver. 44. all in that Chapter. So Solomon ſaith no more here, then there he made good in two ſeverall paires of examples, all done it ſeemes in conformity to this proverb or introduction.
But looke briefly a little further for more teſtimony, look in the ſame Royall line and ſtate King David the father of Solomon; and indeed David gave Solomon this Coppy, and he did but write after his fathers hand in the penning and recording this, and in the execution of juſtice in conformity to it, as we ſee in 1 King. 2. David gave him charge concerning bloody Joab and curſing Shimei. Thus we finde it from the Father and the Sonne, the Father a man after Gods owne heart, the Sonne the wiſeſt King that ever ſwayed Scepter, and we find it from him by precept and by practiſe.
But before I proceed to further teſtimony (for this is the great point, and will be the great queſtion too as wee ſhall ſee anon) it is good to enquire here concerning the expreſſions in the Text, to open them a little by the way, though I ſhall give you a brighter candle to ſee them anon.
Firſt, what is meant by removing.
Secondly, who are meant by wicked.
Thirdly, what is meant by before the Kings throne. Firſt, what is meant by removing?
By removing (brethren) we muſt underſtand executing, baniſhing caſheering, diſplacing, or any other kind of puniſhment, whereby thoſe evill ones may be juſtly chaſtized, and royall Majeſty preſerved and ſecured; ſo the meaning is this, to take effectuall courſes that God and the Law may be ſatisfied, and that ſuch may doe no further miſchiefe. Thus this King Solomon executed Adonijah, and Joab, when faire means, and pardon would not prevaile with Adonijah; thus he caſheered Abiather a great Prieſt, and cut off Shimei a rayling Subject as I ſaid before, this is briefly removing.
Secondly by wicked, we muſt underſtand all known tranſgreſſors, and delinquents againſt the Law of God and man, all dangerous malignants? Shall David give you a liſt of them, in Pſal. 101, he tels you of the wicked that turne aſide, ver. 3. Secondly of a froward heart and wicked perſon, ver. 4. Thirdly, of privy ſlanderers and proud spirits, v. 5. Fourthly, of ſecret workers and tellers of lies, ver. 7. Or ſhall Solomon adde ſomewhat to the Catalogue, 1 King. 2. heare what he ſaith, Firſt an ambitious traiterous favourite, ſo he took off Adonijah. Secondly, a rotten Prieſt, ſo he caſheered Abiather. Thirdly, a bloody trecherous Cavalier, ſo he executed Joab. And fourthly, a rayling Malignant, and ſo he cut off Shimei. Thus all wicked are comprized, all droſſe as it is in the former verſ; droſſe is good for nothing, and while it is mixed with the Silver it hinders the refiner of a veſſell.
What is meant from before the King? That is, from all ſpeciall office, eſpecially in ſpirituals under and about the King; ſo Abiather in ſpirituall, Joab in martiall affaires, Adonijah for intimacy and counſell, and Ahaz mother Maacah for Idolatry. Primarily, by wicked is meant all wicked Counſellers, Courtiers, Officers, Servants, under and about royall Majeſty, and the Throne, their ſinfull Counſell and ſervice muſt all be caſheered, and rejected. Secondly, and more remotely, all wicked perſons in a Kingdome as farre as they are convict, muſt be brought to puniſhment, diſcarded, and diſcountenanced, and dealt with according to Law; for ſo the phraſe is here, remove the wicked from before the King, &c. but ſo much for the leſſer candle by the way.
The maine piece I intend at this time is (for I told you I am altogether upon undeceiving of mens judgements, and untangling of their conſciences, the maine piece I ſhall ſtick on, are) grounds of this truth; that is the ground and bottome of the whole queſtion and buſineſſe not onelyonly diſputed among Lawyers, but among Souldiers; I ſay the grounds of this, why, and wherefore the wicked muſt be removed from before the King that his Throne may be eſtabliſhed in Righteouſneſſe; or why the takeing away of the wicked from before the King, is a meanes to eſtabliſh his Throne in Righteouſneſſe.
I will give you but two grounds in generall, but the latter will yeeld ſeverall particulars.
The firſt generall ground is, becauſe the wicked that are before the King are a high provocation of the Almighty. You ſhall ſcarce finde out, nay, you cannot finde out ſuch a parcell of provokers in a whole Nation, as the wicked ones that are about the King: If there be wicked ones about the Throne God is more diſpleaſed with that parcell of wickedneſſe, then with any parcell that nationally can befall a Kingdom, Iſa. 1.22, 23, 24. Thy Silver is become droſſe (a ſad caſe) thy wine is mixed with water. Silver, the beſt, that becomes droſſe it is the worſt; wine, of all liquors the moſt lively and vigorous, mixed with water, it is worſe then if it were all water, how ſo? in ver. 23. Thy Princes are rebels and companions of theeves, every one loveth gifts, and followeth after rewards. Therefore ſaith the Lord, ver. 24. Ah, I will eaſe me of mine adverſaries, and avenge me of mine enemies. Here is a burthen under which the ſpirit of the Almighty groanes (as it were) ſo that he ſighs again, as a man that his back is on the nick of breaking; ah, I will avenge me, &c. What was the matter? The greatneſſe of the butthen of wicked great ones neare about the Throne; wicked Nobles, wicked great Governours in thoſe dayes that were next the Prince (for ſo I underſtand it) next the ſupreame; ſo in, Hoſ. 9.15. All their wickedneſſe is in Gilgal, for there J hated them for the wickedneſſe of their doings, I will drive them out of mine houſe, I will love them no more, all their Princes are revolters: For the wickedneſſe of Gilgal, where was that? At Gilgal they choſe, (they ſolemnized at leaſt) their firſt King, and that was not an act according to Gods mind; therefore the word Princes is added to ſhew that great provocation and wickedneſſe about the Throne, the wicked neere about the King. Alſo in Micah 3. (for I can but feed you now with Cyphers) ſee what was their ſin, ver. 1, 2, 3. and their puniſhment, ver. 8, 9, 12. their ſin was evill; Wicked great ones, neere about the Throne; and their puniſhment utter deſolation and deſtruction, and ſweeping away from the Earth. So in, Jerem. 5.5. he ſpeakes of the ſinne of great ones; not onelyonly the poore, but the great ones were obſtinate and ſtubborne and did breake the bands, and deſpiſe the coards; hereupon their puniſhment is direliction in the verſe following, A Lyon out of the forreſt ſhall ſlay them, &c.
No mervaile then if the Lord in the matter of Peor, Num. 25.4. when he was ſo highly provoked, cals for the heads of the people to hang them up before the Sunne; Take all the heads of the people; we muſt not underſtand the heads of all the people, as if he ſhould cut off the heads of all the people, but the chief, the great ones that were next to Moſes, Take the heads of the people and hang them up before the Lord, that the fierce anger of the Lord may be turned away from Iſrael.
This is my firſt reaſon, becauſe wicked great ones neere about the Throne, are one of the moſt deſperate provocations that a Land can make to provoke the eyes of the jealouſie of the Almighty. It is good reaſon they ſhould be taken away, and that the taking of them away, eſtabliſheth the Throne in Righteouſneſſe, becauſe the letting of them alone, provokes the Lord to ſhake the Throne, & Crown, and Scepter and all.
The ſecond reaſon (for this is the great one that I ſhall inſiſt on) it is taken from the manifold miſchiefes, and dangers that wicked ones about the Throne doe, the manifold miſchiefes that are like to follow, and do uſually follow, when wicked ones are about the Throne. Thoſe miſchiefes and dangers of wicked counſellers, or great ones about the King are many; but I will reduce them to three heads, and in every one (brethren) I hope I ſhall be part and proper.
The firſt danger is of fraud and flatterie, of ſeducing and miſleading a Prince by fraud and flatterie; when wicked great ones are about the Throne? when ſuch Eare-wigges take place about the Scepter, they may ſeduce a pious and Religious Prince from juſtice and Religion. I ſpeake no more then I will repeat, and that I repeat I will prove out of the Scripture. I ſay they may ſeduce a pious and Religious Prince from juſtice and Religion, from the truth of Religion, and the execution of juſtice in government. See both theſe (for all this while I ſhew you the great concernment of the ſervice you areon, the greateſt that ever God honoured ſouldiers within the Engliſh Nation.) See it in point of Religion, for the ſeducing of a pious, and well meaning Prince there. You will ſay that the Pen-man of my Text Solomon was a pious Prince; he that looks upon his prayer in Gibeon 1 King. 3. for wiſdome above all things, wiſdome ſpirituall and civill: he that lookes on that prayer before the Altar, 1 King. 8.22, 23. He that lookes on his munificent building of the Temple, and the great charge he was at for the utenſils, 1 King. Chap. 5, 6, 7. he muſt needs confeſſe that as Solomon was an extraordinary wiſe, ſo he was a pious and a Religious intending Prince; yet the wicked before the Throne, neere about the Throne, nay his caſe was ſuch, the wicked in the boſome of the Throne, in the lappe of it, they did draw aſide this well meaning, pious, and wiſeſt of all Kings, 1 King. 11.1. There we read that his ſtrange Idolatrous wives, drew him aſide from the right worſhip, contrary to his intentions, and contrary to all thoſe prayers: therefore to prevent this miſchiefe, it ſeemes that Aſa, 2 Chron. 15.16. took away Maacah his mother from being Queene, becauſe ſhe had made an Idoll in a grove.
Would you have another example, how wicked ones before the King are in danger of ſeducing of a Prince, though he be a pious, and well meaning Prince, even from the truth of Religion. Looke upon Joaſh, lively is that example, 2 Chron. 24. There I read that Joaſh was a Prince that was orthodox, and ſo continued during the time of Jehojadah the Lord protector: But Jehojada was full of daies, and he died, ver. 15, 16. and now Joaſh was left to ſtand on his owne legges, and to the Princes, and Courtiers about the King; And what were they? When Jehojada was in his grave, The princes came and made obeyſance to the King, and he hearkned to their voice, and they left the God of their fathers, and worſhipped Groves. Theſe Idolatrous Courtiers, though they lurked in the Court all that while, and durſt not ſhew their heads, for their heads, as long as pious Jehojada was alive, do when he was gone; take this Spoke out of the wheele and all crackes: So we ſee a double proofe, when Jehojada was about the King, as Atlas he beares up Religion, but when he was gone, the wicked prevaile with the King, 2 Chron. 24.17, 18. I note theſe three circumſtances on the words.
Firſt, the time, after Jehojada, he had made a covenant before in the time of Joaſh; the Kingdome had made a Proteſtation, juſt ſuch as ours that we have lately made 2 Chron. 23.16. Jehojada made a Covenant betweene him and all the people, and between the King, that they ſhould be the Lords people. Therefore they durſt not ſhew their heads, to ſeduce the King when Jehojada was alive; becauſe he was the chiefe ſtickler in the proteſtation. That was the time; they watched when Jehojada was gone; as now a dayes wicked Counſellers laboure to remove the godly from about the King; take away Jebojada, and then they have their oportunity.
Secondly, the Perſons; the Nobles, the Grandies; but Idolatrous Nobles, corrupt in Religion: It ſeemes they went to Church before, they diſcovered not themſelves in Jehojada's dayes; they took the proteſtation, therefore they were Church Papiſts, Church Idolaters, conformable in Jehojada's time, ſo much the worſe. Theſe were the men that when they had ſtaid and lived ſo long conformable, when that good man that was the Kings ſupport was taken away they ſeduced him.
Thirdly, marke the manner, and meanes to bring about the project, Obeyſance; they came and did obeyſance; by inſinuation and flattery: they adored his ſacred Majeſty, and aſcribed more (perchance) then he expected, and more then was fit to be aſcribed to a man. By this you ſee my firſt inſtance confirmed; the danger and miſchiefe of the wicked before the King, in reſpect of ſeducing and flattery; you ſee I have proved it by the wiſeſt King that ever lived, and by King Joaſh, a man in whoſe dayes they had made a covenant againſt Idolatry; yet the wiſedome in the one, and the covenant in the othet, when good Counſellours were taken away, and a hedge of evill Counſellours ſurrounded them, were not able to ſtand againſt the ſtreame.
Secondly, for perverting a Prince from Juſtice, Judgement and Law (for ſtill I am upon the point of ſeducing by Flattery.) Firſt, from the truth of Religion, and then from Juſtice and Judgement, take an inſtance or two there. Thus Doeg ſeduced Saul againſt the Lords Prieſts (though he bore them a little good will before) ſee what a miſchievous Edomite may doe with a King; he was an Edomite, one of another Nation, and of another Religion; but it ſeemes the King had admitted him to his Privie Councell, at leaſt to his Councell of Warre, 1 Sam. 22. ver. 9. Then anſwered Doeg the Edomite, which was over the ſervants of Saul, and ſaid, I ſaw the Sonne of Saul comming to Ahimelech, the ſonne of Ahit…b. When Saul heard that David was diſcovered, Saul ſaid to his ſervants that were about him, heare now ye Benjamites, is there none of you will ſhew me that my Sonne hath ſtirred up my ſervant againſt me, to lye in waite, as at this day. Saul ſpake not to Edomites, but to Benjamites. But ſee his forwardneſſe, then anſwered Doeg the Edomite, &c. verſ. 9. And he tels ſuch a tale, that he kindled the King againſt all the Lords Prieſts, that he ſent ſpeedily for them, and commanded them to be ſlaine; and when none elſe would doe it, the complainer was the executioner, verſ. 18. And the King ſaid to Doeg, turne thou and fall upon the Priests; and Doeg the Edomite turned and fell upon the Prieſts, and ſmote with the edge of the ſword, man, woman, and child; he doth more then he is commanded to doe. That is one inſtance.
But you will ſay, Saul was a King deſerted of God, the ſpirit was gone from him and he was a wicked King.
See then in a good King, the force of the wicked before the King, that is, about the Throne; they are of force to draw a holy King, a man after Gods owne heart, contrary to his proteſtations and intentions; they are of force to draw him aſide, and to keepe him from doing of juſtice. Look on Ziba in Davids time and reigne; the 101. Pſal. is Davids proteſtation, where he promiſeth and proteſts in the preſence of God (and doubtleſſe the man did meane as he ſpeakes) To doe juſtice and judgement, to walke in his houſe with a perfect heart, and no evill thing ſhould abide in his ſight and preſence; him that ſlandered his Neighbour he would deſtroy, and he would cut off the wicked from the Land. But Ziba tels a tale of Mephiboſheth, a ſlanderous lie, that he did not come to meet David, becauſe he hoped the Throne ſhould be eſtabliſhed upon the houſe of his Father. Hereupon David gives a raſh ſentence, that Mephiboſheths lands muſt be forfeited, and Ziba ſhall have them; and afterward when Mephiboſheth tels ye truth, that he was a loyall Subject, and ſo ſympathized with the King, that he did not cut his haire, nor waſh his hands, nor ſhave himſelfe during the Kings troubles; yet Ziba being neere about the King, ſo prevailed that he could not doe judgement at the laſt, compare 2 Sam. 16.3, 4. with 2 Sam. 19.29. where he ſaith, J have ſaid, thou and Ziba divide the lands: Is this according to his proteſtation? Would not a man have believed, when he ſaid J will walke in my houſe with an upright heart, that he did meane according to his expreſſion? Yes without doubt he did; but it is not as David meanes, but as the Court ſtands affected, and the Courtiers about him: for though the Princes meaning be pious, if there be ſuch about him, their ſeduction, and fraud, and flatterie, may carry him againſt his owne intentions, by the efficacy and power of fawning Courtiers to ſeduce a ſincere Soveraigne to wrong his beſt and loyalleſt Subjects. David had not a more loyall Subject, then that honeſt hearted mortified ſpirited Mephiboſheth, yet notwithſtanding that he was ſo deſerving a man, notwithſtanding David was ſo ſincere a King, and made ſo full a proteſtation, he drawes him aſide and miſcarries him. Many other examples I could produce. This is the firſt miſchiefe and danger of the wicked before the King, the danger of flattery and ſeducing.
The ſecond danger is of miſ-information, (for theſe are of ſerious conſequence, and if they be ſeriouſly conſidered, they will put a ſharper edge upon the ſword of juſtice in your hands, (for it is the ſword of juſtice that you carry) then any other argument whatſoever.) Secondly the danger of the wicked about the King, is in miſ-information, and evill Counſell, and over-counſelling, and overbearing a Prince in counſell; they may draw aſide a Prince: The example of Rehoboam is famous, he was the ſonne of this Solomon, 1 King. 12. There were two ſorts of Counſellers about the King. Firſt the old men that ſate before his Father, the grave Counſell, the old Parliament of Iſrael, as we read ver. 6, 7. and what doe they adviſe him to? Gentleneſſe and moderation, to ſpeake kindly to the people, and to be their ſervant that day, and they were his for ever. The other were the yong Counſellers, the Calvaleeres counſell, hot ſpirits, high ſpirits that were younger, and they contrary give advice; they will have him that he ſhall be a King by the ſword, by power, and might, and ſcourges, and whips, and ſcorpions to fetch them in; and they ſhall try whether he ſhall be a King or none; and the ſad iſſue we read of in ver. 16. It was pernicious though it were pleaſing Counſell; thus in Rehoboams caſe.
Anothers inſtance I could give you in Ahaſueros, that mighty Prince, that had ſo many ſcore of provinces; yet Haman was too hard for him in Counſell. In Heſt. 3. there we read of Hamans Pur; he caſt lottes, he went to the Devill, and to witches, that he might find a way to compaſſe it to bewitch the King. His inſinuation to the King, was, that it was not for the Kings profit to ſuffer them; and they were a people that were ſcattered, and had other lawes, contrary to other Nations (the ſame lawes that were uſed in the Northerne troubles, and are now uſed in all England) and ſo he prevailed, and incloſed King Ahſuneros with theſe arguments, being too hard for him in Counſell, that he made him to ſigne away the life of his owne wife, that he did not know or underſtand till afterward.
But beſides thoſe two that I have named, which both prove the danger of the wicked about the King in reſpect of counſell; take in the third place, the inſtance of King Darius, that comes pat to our times. The Courtiers were too hard for Darius, they captived him in their counſels, they over-maſtered him, they inwrapped him that he could not ſee the truth, he could not ſee the bottome, Dan. 6.4, 5, 6. we are a notable paralell for it; the Malignants, they had a deſigne upon Daniel, becauſe he was of a more excellent ſpirit then they; and becauſe the King ſet him above the reſt of the Preſidents. Then in the 5. ver. ſay they, we ſhall not find occaſion againſt him, except it be concerning the Law of his God; and they aſſembled and made a decree, that whoſoever ſhould aske any petition of God or man for 30. dayes but onelyonly of the King, he ſhould be caſt into the denne of Lyons. In verſe 9. Darius ſignes the writing, he gives it under his hand and ſeale, he conſents to it and likes it well, becauſe it was according to his preſent information; he ſaw not the depth of the deſigne; but after he ſaw it, when the deſigne was unmasked and unvizarded, and he eſpyed the bottome of the project, the King was farre enough from conſenting in that ſenſe, and to that end that they intended; for in ver. 14. when the King heard theſe words, that is, that they meant to accuſe Daniel, he was ſore displeaſed.
If a man had asked theſe men the queſtion, or had taken up Armes againſt them, or had ſupplicated againſt it, they would have ſaid, It is the King, oh we come in the name of the King, we have it under his hand and ſeale: They had it by a wyle, an invention that turned it another way then the King intended; but after when he ſaw it, he was willing to recall his hand and ſeale; but they preſſed him, thou haſt ſigned a decree, &c. Therefore you ſhall find that afterward, He ſet his heart to deliver Daniel, and to revoke his owne decree upon better information, and to recall that that he had not onelyonly ſpoken, but had given it under his hand and ſeale, but the men were too hard for him in counſell.
I ſpeake this mainly, becauſe there are thoſe, that if they can (though upon mis-information) get but the word, or the hand, or perſon of the King to confirme, and ſigne what they doe, it muſt be accounted rebellion, and treaſon, and what not for men to labour better to informe the Prince, and to undeceive him: when we ſee it is common in Scripture, that Princes have given more thankes to them that have undeceived them, and delivered them from their owne hands and ſeales, that they have beene ptevailed upon to give upon miſ-information, then ever they did to them that obtained them at their hands. Therefore in verſe 9. King Darius ſealed the writing; but in verſe 14. He was displeaſed with himſelfe and ſet his heart upon Daniel to deliver him. That is the ſecond. Firſt the danger of ſeducing by flattery; ſecondly, of evill Counſell.
The third is the danger and miſchiefe of force and violence; The taking away of the wicked from before the King, is a meanes to eſtabliſh his Throne in Righteouſneſſe, becauſe of the violence, and the force that a King is in danger of; when the wicked are about the Throne, his perſon is in danger to be maſtered by their force, and power, and ſtrength. 2 Sam. 3.38. See it in David. Malignants may be too hard for a King by force, and violence, as well as by flattery and Counſell. The King ſaid to his ſervants, Know ye not that a Prince, and a great man is fallen in Iſrael? I this day am weake though annointed King, and theſe men the ſonnes of Zerviah are too hard for me. This was the caſe, Joab had killyd Abner trecherouſly, David was King, Joab was the Generall of his Army and his kinſ-man, David was Unkle to Joab and his brother, they were his nephewes; Joab had ſlaine Abner baſely, it was a murther, and a trecherous murther, and David was King and ſhould have done juſtice, and he had proteſted it, yet theſe were too hard for him, not in point of ſeducing by flattery, or of evill Counſell, but by force and violence. David could not make his party good againſt Joab, becauſe he was Governour of the Army, and he was afraid that Joab might make more force then he, and ſo he maſtered the King, and kept him from doing of juſtice, though he were a juſt King, and had vowed to doe juſtice, and blood called upon him: Yet theſe ſonnes of Zerviah (for there were three of them, but one was ſlaine) theſe grand Cavaleeres, when they had gotten the ſword in their hand, though their pretence were to help David, yet afterward they over-maſtered him, and would kill and ſlay, and David could not check them for it.
The like may be ſaid of the great ones about King Zedekiah, that example though it be large is pertinent, Jer. 37. he was a friend to Jeremiah, but the Princes bore him downe and would have the blood of Ieremiah; he had great ones about him ſo long as they would have what they liſted, contrary to the King, and maſtered him, ver. 21. Then Zedekiah commanded to put Ieremiah into the court of the priſon. Here the King favours the Prophet according to his requeſt, he frees him out of the greateſt ſtraite he was in: Yet after, the power of the Nobles turned the ſtreame, as we find, Ier. 38.4. read ver. 1. what the Princes were, Shephariah the ſonne of Mattan, and Gedaliah the ſon of Paſhur, and Iucal the ſon of, &c. foure of the Kings great favourites about him, they ſaid, we beſeech thee let this man be put to death: for thus he weakneth the hands of the men of warre that remaine in this City, and the hands of all the people, in ſpeaking ſuch words unto them; for this man ſeeketh not the welfare of this people, but the hurt. Then Zedekiah the King ſaid, behold he is in your hands, &c. Yet before he had done him good, and favoured him, and intended to favour him; but they forced the King by violence, they did overmaſter him, and over-beare him, and made him goe contrary to his mind and intention: And afterward when Ebedmelech the Ethiopian, a good Courtier, had informed the King that Ieremiah was innocent, as we read ver. 8.9. Ebedmelech went forth out of the Kings houſe, and spake to the King ſaying, My Lord the King, theſe men have done evill in all that they have done to Ieremiah the Prophet, whom they have caſt into the dungeon, and he is like to die for hunger in that place where he is, Then the King was of another mind, and in ver. 10. he commanded him to take thirty men to take Ieremiah out of the dungeon before he died. And Ebedmelech tooke the men with him, and went into the houſe of the King under the Treaſury, &c. Then in ver. 14. Zedekiah the King ſent and tooke Jeremiah into the third entry of the houſe of the Lord, into a ſecret place, for the Princes about him were too hard for him, and he durſt not be knowne to his Courtiers that he had any correſpondency with Ieremiah. See how lamentably a King may be captivated by the wicked that are about the Throne. Ier. 38.14. Zedekiah ſent and tooke Ieremiah into the third entry of the houſe of the Lord, and ſaid, I will aske thee a thing, hide nothing from me. Then Ieremiah ſaid unto Zedekiah, if I declare it unto thee wilt thou not ſurely put me to death? And if I give thee counſell wilt thou not hearken unto me? So the King ſware ſecretly to Jeremiah ſaying, as the Lord liveth that made us theſe ſouls, I will not put thee to death, neither will I give thee into the hands of theſe men that ſeeke thy life. Then ſaid Ieremiah, thus ſaith the Lord; he gives him counſell. In ver. 24. ſaith Zedekiah, let no man know theſe words and thou ſhalt not die: and if the Princes heare that I have talked with thee, and they come unto thee, and ſay unto thee, Declare unto us now what thou haſt ſaid unto the King, hide it not from us, and we will not put thee to death; alſo what the King ſaid unto thee. Then thou ſhalt ſay unto them, I preſented my ſupplication before the King, that he would not cauſe me to returne to Ionathans houſe to die there. The King bids him pop them off with another anſwer, and durſt not be known that he had talked with the man of God: he was over-maſtered by his Courtiers that hedged him round, they overmaſtered him by their power. Is there not need then, and is it not juſt to take away the wicked from before the King that his Throne may be eſtabliſhed in Righteouſneſſe? If there be danger of miſchiefe all theſe wayes, of ſeduction by flattery, though a King intend never ſo ſincerely; and of evill counſell in over-bearing him, and circumventing him, that he ſhall not be able to ſound into the depth of their deſignes; and of violence, when they have gotten ſwords enow into their owne hands, to make a priſoner of the King, and yet to doe all in his name as if he were the chiefe Commander: there is good reaſon that the wicked ſhould be taken away from before the King; and that the taking them away is the ſtabliſhing his Throne in Righteouſneſſe.
But here an objection muſt be cleared before I touch the application.
The objection is this, you will ſay it is true, wee all agree that the taking away of the wicked from before the King is the ſtabliſhing of his Throne in Righteouſneſſe, and that the wicked ſhould be taken away from before the King; But ſtay,
Who muſt be the takers away?
And how muſt they be taken away? For this ſeemes to be the nick of the point, and the whole queſtion is tripartite,
Who muſt be removed? By whom?
And how muſt they be removed? and ſo ſhall my anſwer be. Briefly,
Firſt, who muſt be taken away, I touched before, but now ſhall more fully and clearly anſwer.
Firſt, generally, the wicked; originally, it is the evill and ungodly thing: but ſo it includes all wicked perſons, things and acts that are before the throne, Prov. 23. Righteouſneſſe exalteth a Nation, but ſinne is a reproach to any people. That is the generall: all provoking evill things, perſons & acts.
But ſecondly, and more particularly, all evill things, acts and perſons.
Firſt, in point of Religion; ſo Maacah and her Idoll muſt goe downe, 2 Chron. 15.16. So trecherous Abiather the Prieſt muſt be baniſhed, 1 King. 1.26. So Joaſhes Princes muſt be caſheered, 2 Chro. 24.
Secondly, as in Religion, ſo in the Camp; bloody Joab, though he be neer the King, muſt have juſtice; and Adonijah if need be, becauſe he is a Subject, muſt be cut off, 1 King. 2.25.
Thirdly, in the Court; Doeg and Ziba, and Haman, with Zedechiah's Counſellers, and Princes that were too hard for him; and Darius Princes that were too hard for him; they all muſt be removed and taken away. All in ſhort that David names in Pſal. 101. I will early deſtroy the wicked of the Land, that I may cut off evill doers from the City of my God. That is, as farre as they are knowne and convicted, they may not be protected but yeelded up to juſtice.
Secondly, who muſt remove, which is the man that muſt doe this? There is the queſtion; who muſt be the removers and takers away? (I goe ſtill with a clew of Scripture in my hand.)
I anſwer, the Kings authority muſt doe it, I have Scripture for it, Pro. 20.8. The King that ſitteth in the Throne of judgement, ſcattereth away the evill with his eyes. Let me explaine this Text, and the great knot is untied. The King that ſitteth, &c. By the King in the Throne of Judgement, we are to underſtand, not the pleaſure and will of a King, no nor the very ſtrict perſon of a King; but we are to underſtand the Royall authority as it is exerciſed according to Law; therefore he ſaith the King ſitting upon the Throne, that is, the King in the Court of judicature; he ſcattereth away the evill with his eyes, he affrighteth and judgeth, and removeth wicked perſons and things, by looking narrowly after them. So that in two words, if you would know who muſt be the removers, it is Royall authority, The King upon the Throne of judgement, that is, the King in all his Courts of Juſtice: for concerning the will of a Prince, none can be ſo unreaſonable as to imagine that the will of the Prince muſt tell, who ſhall be taken away, and who ſhall be ſaved; for then it is not Monarchy, but Tyranny. Then for the perſon of the Prince, he ſits not in the Courts, he is the Center and therefore is unmooveable, and all the lines are drawne from him; the judicature of Parliament, as the higheſt Court, the greateſt line drawne from the Center of Royall authority, and all other petty lines under it.
But you will ſay, if the King were in the Parliament, then there were the Royall authority, that ſhould take away the wicked from before the Throne.
I anſwer, can the tything man doe his office, and the Conſtable, and petty Courts, and the preſence of the King not be required for the execution of them; and ſhall the Supreame Court of the Kingdome have leffe power then Court-leet, or Court-Baron? Let reaſon and ſenſe judge: So when it is asked who ſhall remove them? I ſay, Royall authority. This is that that Peter meanes, 2 Pet. 2.13, 14. Submit your ſelves to every Ordinance of man, for the Lords ſake; whether it be to the King as Supreame, or unto Governours, as them that are ſent of him for the puniſhment of evill doers, and for the praiſe of them that doe well. This Text is commonly perverted by our rotten Divines. Submit to every Ordinance of man for the Lords ſake: the Ordinance is of man, the ſtamp of it is of God. There be diverſe Ordinances of man, of Monarchy, of Ariſtocracy, ſuppoſe of Democracy. Whatſoever the Ordinance of man be in the land thou liveſt in; if it be in the Low-Countries, ſubmit to the Ordinance of Ariſtocracy for the Lords ſake; if it be in England, ſubmit to the Ordinance of Monarchy for the Lords ſake; if in another place ſubmit to that Ordinance for the Lords ſake; ſtill the Ordinance is of man, theirs is the mettle, and the ſtamp is of God. For the Lords ſake, whether it be to the King as the Supream, or to Officers ſent of him; why? for what? For the puniſhment of evill doers, and the praiſe of them that doe well; ſo the Ordinance is to the praiſe of them that doe well, and the puniſhment of them that doe evill. Now the Ordinance in out Kingdome you know what it is, it is upon a pact or compact, and the greateſt priviledge of the Subject in that pact, is the great aſſembly of Parliament.
But how muſt this be done? If Royall authority muſt doe it, the King in his judicature, from the Parliament to the Conſtable muſt take away the wicked from before the King, that is, as far as they are convicted, and as farre as his Office extends.
But how muſt they be taken away?
I anſwer, by divers ſwords.
Firſt, by the ſword of the mouth, if it be poſſible by gentle admonitions, and ſharp reprehenſions. So Solomon dealt with Adonijah, and with Shimei; firſt he gave them gentle monitions; and if words will doe, it is a thouſand pitties that blowes ſhould be uſed: But if monitions, and reprehenſions, and ſummons, and warrants will not doe it,
Then the ſword of Juſtice, as in thoſe two caſes; ſo when Adonijah would not take admonition, when Shimei would not take reprehenſion, but both tranſgreſſed the Law after, both ſuffered by the ſword of Juſtice.
But what if Delinq make a party againſt the ſword of Juſtice, and there be a ſword of rebellion againſt the ſword of Juſtice, that that cannot prevaile?
Then in the third place the ſword of warre; if the ſword of the mouth will not doe it (as you know what great trying and labouring there hath beene by the pen.) Next the ſword of Juſtice hath beene endeavoured to bring them to condigne puniſhment; but if that will not doe, the ſword of warre, if rebellion make head againſt Juſtice; I ſpeak not this of my ſelfe but from the Lord; look in Judg. 20. the hiſtory of the men of Gibeah, they had committed a notorious fact, they had raviſhed a Concubine, and raviſhed her to death. Here was firſt the ſword of the mouth uſed; the Tribes came together, and ſent to the Benjamites to deliver the delinquents; and then they offered the ſword of Juſtice to end the buſineſſe. But they draw the ſword of warre, and reſiſt Juſtice, and come and make head againſt the aſſembly, and determination of that Parliament. Hereupon God bids them draw the ſword of warre, and fetch the delinquents by force; they met together and wept, and God bad them goe up; the cauſe was his, it was not properly a ſword of warre, but a martiall ſword of Juſtice.
But you will ſay, then there was no King in Iſrael.
What of that? Is there leſſe authority to fetch out delinquents becauſe there is a King? Is he the obſtructer or the promoter of Juſtice? not the obſtructer, but promoter of it.
Beſides, though there were not the name of a King, there was regall authority, the Scepter was then in Judah; as we tead in Judg. 1.2. Judg. 20.18. Judah muſt ſtill goe up firſt.
The uſe (which I intend to be but ſhort in) is for information. If the taking away of the wicked from before the King eſtabliſh his Thron in righteouſnes, then let this my brethren convince your judgements and ſhew you a cleare warrant, nay the neceſſity of the cauſe and ſervice you are on, and is now on foot through the Kingdome; I know the rotten Clergie and all Malignants will tell you that this party fight againſt the King; yet the Scripture tels you, that ſuch men as labour to remove the wicked in a legall way from before the King, eſtabliſh his Throne in Righteouſneſſe. Now I put it to the quere, Are not theſe wicked that are endeavoured to be removed? Are they not robbers, traitors, raviſhers, rebels and delinquents? And it is the removing of them in a legall way, becauſe you are called to it by authority and by every branch of your proteſtation.
Theſe are the heads of the Proteſtation: Firſt, Religion, and that cals on you, becauſe Papiſts are in armes, and are great Commanders, and are now fighting againſt our Religion.
Secondly, your Soveraigne cals upon you in his higheſt Court of Parliament; his ſoule, and his body both call for it: for they muſt needs be both in danger amongſt unreaſonable and bloody men.
Thirdly, the Parliament, and in it all the Parliaments for time to come. If this Parliament faile, you may all write, Lord have mercy on us, as you doe upon infected houſes; you may write it upon the doores of the Parliament, and upon all the houſes of the Land.
You will ſay, not ſo, for there is a trienniall Parliament granted.
Is it poſſible to gather a trienniall Parliament hereafter, if we be not able to keepe together a Parliament that is ſet, for which we have as good an Act as for the other? He that will be blinde may be, by ſuppoſing that we may get a Parliament if we cannot keepe this now we have an Act for it.
Fourthly, your Lawes call upon you; they be all trampled under-foot: there is no puniſhment for robbers, killing is now no ſinne, rapes and raviſhings are not queſtioned, they are not to be taxed.
Fiftly, your Priviledges call on you: who can ſay, what is mine, if theſe things goe on?
But you will ſay, his Majeſty in his Declarations ſeemes to diſlike of this courſe of going to warre.
We muſt diſtinguiſh of his Majeſties being among his Cavaliers, and his Majeſty ſirting in his Parliament. Among his Cavaleeres as he is now, he is a priſoner (for ought I know) by force, or by fraud, or under their Counſell; that we all ſee cleare. His Majeſty among the Cavaleeres, and the Declarations, and Ordinances, and Meſſages comming through their hands, that is one thing; but take His Majeſty as in his Parliament, and I thinke you will thinke that when he were better informed and adviſed, he would be of another mind.
You will ſay, if we were ſure of that, that he would be of another mind, we ſhould be ſatisfied.
What could God doe more? Hath he not given you a pledge in your owne hands already? Within theſe two yeeres, His Majeſty gave out all His Declarations and Proteſtations againſt Scotland; we ſee a great deale of difference, betweene His Majeſty with the Malignants, and with His Parliament, for we ſee afterwards he gave the Scots thanks, and gave thanks through all the Kingdome; when the ſpectacles were taken off his noſe, and he ſaw aright, then they where brethren, and diſmiſſed in peace. What could the Lord doe more to prepare you for this time, and againſt this ſtumbling block? If His Majeſty were miſled ſo lately, is it not probable he would now returne againe if he could get out of theſe mens hands; conſidering eſpecially that theſe were the ſpeciall ſticklers, the committers, and promoters of the Northern troubles.
But His Majeſty promiſeth to maintaine Religion and the Lawes.
Though he do graciouſly, yet the Cavaleers promiſe the contrary, and therefore as I ſaid of David and Zedekiah, and thoſe that were ſurrounded with flatterers and evill Counſellers, It was not what David promiſed, but what Joab would give leave to be done; It was not what Zedekiah promiſed, but what his Princes would give way to. Now we read His Majeſties promiſes, and we feele the Cavaleers deniall. We queſtion not but His Majeſty intends the things that he ſpeakes; but when I feele on my skin, the quite contrary, I muſt conclude, that how ever His Majeſty promiſe, and intend this, yet they reſolve the contrary.
Would you have inſtance? His Majeſty promiſeth the defence of the true proteſtant Religion; the Cavaleeres take in Papiſts, and they are the chiefe Commanders in the Army. I heare His Majeſties promiſe, and I beleeve His intentions, but I feele the Cavaleeres practiſe directly contrary. So I heare His Majeſty ſay he will deliver delinquents to puniſhment; and Cavaleeres promote them, and they goe in the head of the Army. I heare His Majeſty proteſt and promiſe that He intends to maintaine the Lawes, the priviledges of Parliament, and the propriety of the Subject; but the Cavaleeres rob, and kill, and ſlay againſt all Law, ſo that no man can ſay this is his owne. So that this muſt be the anſwer, His Majeſty proteſts theſe things, and we take them as His purpoſes; but the Cavaleeres doe the contrary, wee feele it on our skins, it ſticks cloſe to us.
Therefore abruptly for the reſult of all; for His Majeſties proteſtations and promiſes, we cannot but thankfully accept them; and what better way to expreſſe our thankfulneſſe, then to goe againſt wicked men that goe againſt His promiſes, and redeeme Him from the hands of theſe wicked creatures, that he may be able to make good His Proteſtations indeed, from which they keepe Him by over-counſelling Him, and over-maſtering Him? I have beene abrupt, But I hope that ſome ſeeds of that that hath beene ſpoken may take impreſſion.
FINIS.
End of the text · John Bond, The States Stability (1643)