The Ruin of the Authors and Fomentors of Civil Wars, Sermon
A SERMON PREACHED before the Honourable Houſe of COMMONS, at the monethly publick Faſt, Septemb. 24. 1645.
2 SAM. 17. 14.
For the Lord determined to defeat the good Counſell of Ahithophel, that he might bring evill upon Abſalom.
AS Kings have their Counſellors to aſſiſt them in the Government of their Kingdoms in peace and war: ſo Abſalom making himſelf a King had his Councell of War to help him to manage his Rebellion, and to advance his wicked deſigne againſt his Father, Firſt, he ſent for Ahithophel, who perfidiouſly deſerted his Maſter the Lords Anointed, and cleaved to his rebellious Sonne. After Huſhai D…vids friend by Davids advice came in to him, who did better ſervice for him when he was amongſt his enemies, than he could have done if he had continued with him. Ahithophel began firſt and delivered his opinion of David and his company, that they were weak and weary, and he offers to goe againſt him with twelve thouſand men▪ and to ſurprize him▪ and take away his life; and this his counſell was well liked at the firſt, but after Ahithophel had ſpoken, Abſalom deſired to heare Ha…cats opinion and advice alſo, who rejecteth, Ahithophels counſell, yet modeſtly with reſpect to his place and parts, and delivereth his opinion contrary, that Davids men were not ſo weak as he thought,Ira cos Fortitudinis. but mighty and in wrath, which is the whetſtone of fortitude, as a beare, &c. and for military skill he was no novice now to learne that, but an old experienced Souldier, and therfore would not ſo eaſily be found, and that there might be great danger if ſome of Abſaloms men were ſlain, others would faint and fly, and therefore his counſell was, that they ſhould goe ſtronger, not with twelve thouſand, but rather gather all Iſrael from Dan to Beerſheba, and that Abſalom ſhould goe himſelf in perſon to countenance the war, and animate the Souldiers, and then which way ſoever David took for his ſafetie, they ſhould be able to finde him and overcome him and all his company, and not leave a man of them alive. When Abſalom and his party heard this, they generally approved it as the better way, and preferd Huſhai's counſell before Ahithophels; Abſalom and all Iſrael, &c. And in the words which I have read, the reaſon is rendred of this their unanimous approbation of it; For the Lord determined to defeat the good counſell of Ahithophel that he might bring evill upon Abſalom. And thus yee ſee the occaſion and coherence and ſumme of the words; They hold forth unto us two things ſpecially; Firſt, Gods action; Secondly, Gods intention: His act was the defeating of Ahithophels counſell; his intention was to bring evill upon Abſalom: the one made way for the other; and after the intention ſoone followed execution, he did bring evill upon him and his partakers. That which is tranſlated, determined, is in the Originall, commanded: and ſo in the Greek, when it is ſaid, his good counſell, the meaning is not that it was ſo morally, but reſpectively, it was wiſe counſell and conduced to his ends and Abſaloms, and it had been good for Abſalom to have followed that counſell. When he ſaith evill, he meaneth deſtructive evill: in the Greek they read, foreign, all evils; and ſo much briefly for the ſenſe of the words for the preſent.
From the connexion of theſe words with the former, wee may learne that there is nothing in man independent, neither his judgement nor his affections, but there is a ſecret divine operative power that overruleth all ſorts of men, and turneth their minds this way and that way, as God ſeeth good to turne them in mercy or in judgement to themſelves or others. Here are two Counſellors the one againſt the other, and at the firſt Ahithophels counſell was liked, and after Huſhai had ſpoken, it was diſliked, and rejected, and Huſhai's counſell was preferd before, for the Lord, &c. A place parallel to this wee have, 1 King. 12. 15. there are two ſorts of Counſellors, one old and the other young, and Rehoboam hearkned not to the old men but to the young, and by that meanes loſt ten parts of his Kingdome, and the Lord ſaid it was of him.Jer. 10. 23. The way of man is not in himſelf, ſaith the Prophet Jeremy, neither is it in man to walk and to direct his ſteps; not the way of his feete, as theirs that ſay,James 4. 13. they will goe to ſuch a Citie, and get gain, and never ask God leave; he teacheth them to ſay, if the Lord will, &c. Prov. 16. 1.nor the way of his tongue, the preparation of the heart is in man, but the anſwer of the tongue is of the Lord. Numb. 21.Which may be ſeene in Balaam, who intended to curſe the Lords people, but being over-ruled, bleſt them; nor the way of his heart; which may be ſeene in Ezra, Ezra 7. 27.and Artaxerxes, God put it into his heart to beautifie the houſe of the Lord; Prov. 21. 1.The Kings heart is in the hand of the Lord, as the rivers of water: he turneth it whither ſoever he will: the reaſon is, becauſe as God alone made all the world, ſo he will be abſolute Maſter over all, and ſo rule and overrule, that it ſhall not be in the power of men or Devils to croſſe him in any thing, but his will ſhall be done and not theirs, and his counſell ſhall ſtand at all times, maugre all their preſumption. But here a queſtion will be about ſin and error, whether this do not make God the author of that. I anſwer, no; he is not the Author, but the Ordinator, or he that ordereth ſin, and that alwayes in a righteous way; he conſtraineth none to doe evill, but reſtraineth many; he withheld Ahimelech that he ſhould not ſin againſt him;Gen. 20. 6. and he keepeth back his ſervants from preſumptuous ſins; he reſtrain'd Joſephs brethren when they would have kild him, and reſtrain'd Satan when he would have kild Job; and having ſuffered evill to be done, he draweth good out of evill, and often turneth even the ſins of men to his own glory, and to the good of his Church and children:Gen 45. 5. 8. it is ſaid that Joſephs brethren ſold him, but that God ſent him into Aegypt; they thought evill againſt him, he meant it for good, to ſave them and much people alive. Here was a gracious ordinating of an ungracious act. When the Sabaeans and Chaldaeans plundred Job, he attributeth it to God,Job 5. 21. and ſaith, The Lord hath taken away; now they did it with a felonious intent, and the Devill in malice againſt Job ſet them on work; but God with no ill meaning to him, but to prove the integritie of his ſervant, when it was queſtioned by Satan, and to exerciſe his patience for a time, and to do him good at his latter end; and therefore as he ſaid, ſo may and ought we to ſay in ſuch a caſe, Bleſſed be the Name of the Lord. Chap. 16.When Abſalom went in to his Fathers Concubines, that was done which God ſaid to David he would doe; and as it was the puniſhment of ſin, it was juſt with God to doe that which he did; David was right ſerv'd, when he was puniſhed in the ſame kinde wherein he had treſpaſſed againſt another: as it had rationem peccati, the nature of ſin, it was Abſaloms; for he knew the Commandements, the fifth, and the ſixth, and the ſeventh, and he had no countermand, therefore he did wickedly, and the worſe becauſe he did it with a wicked mind, to make himſelf abhorred of his Father, and paſt reconciliation; the Lord is righteous in all his wayes,Pſal. 145. 17. and holy in all his works, even in the way of puniſhing one ſin with another; as he is magnus in minimo, great in the leaſt work, ſo he is bonus in poſsimo, good in the worſt act that is done in judgement upon the ſons of men.
For the uſe of this point: firſt, it ſerveth for the confutation of ſome errors; I will name but two; firſt, of thoſe that deny the divine providence, as if God minded not the things below;Mat. 22. 29. theſe erre, not knowing the Scriptures, nor the power and wiſdome of God; they abundantly declare, that there is nothing ſo high that is above it,Pſal. 113. nor any thing ſo low that is beneath it;Ludibria & joci naturae. that great Creator thinketh it not below his divine Majeſty to move all things as he doth;Scal. in exerc. and it is a vaine thing to thinke that it is any trouble to him, as it would be to men; as he created all things without any ſervile labour, or any labour, onelyonly by his Word;Heb. 1. 3. ſo he upholdeth all things by the word of his power; and being an univerſall Spirit, and omnipotent, it is as eaſie to him to rule all the world as one man, and to diſpoſe of all things, as it was to create them, and by the ſame wiſdome that he did the one, he doth the other.
The other error touching free will, tendeth to lift up nature and the vain heart of man, as if it were in the power of men to repent, and beleeve, and ſpeake and doe as they ſee good, pro libero arbitrie, whereas Paul may plant and Apollo water, 1 Cor. 3. 6.but it is God that giveth the increaſe: Joh. 6. 29.this is the work of God, ſaith Chriſt, that yee beleeve; 2 Cor. 3. 9.the thought is the leaſt part of the worke,Minima pars operis. Cal. and yet the Apoſtle ſaith, that wee are not ſufficient of our ſelves to think; Phil. 2. 13.and, God giveth both the well and the deed.Et ut velimus & ut valeamus▪ Fulgent.
Therefore in the next place this maketh for our humiliation, to keep us from pride of any thing in us, and from preſuming of any power in our ſelves to doe any thing; wee know not what to pray, nor what to think, nor what to judge, but are apt to miſtake, and miſ-Judge,Acts 8. and to be miſled. Simon Magus was willing to be accounted ſome great man,foreign. but a better man ſaid,2 Cor. 12.. 1. foreign I am nothing; he that thinketh he knoweth any thing, knoweth nothing as he ought to know,Joh. 15. 5. 1 Cor. 8. 2. And without Chriſt wee can doe nothing; he ſaith not, nihil magnum, no great matter, as Auguſtine obſerveth, but nothing; and therefore Honourable Senators, yee do well that every morning before yee goe to the work of the day, yee begin with prayer to God, for his direction, and aſſiſtance, and bleſſing; I hope every Member doth it with an humble heart, apprehenſive of his owne impotency, and nothingneſs; for certainly neither the ableſt Church-men in ſpirituall affaires, nor the wiſeſt Stateſmen in temporall, can do any thing well without God,Ab Jove principium. and therefore it is good to follow the old rule, and that is, to begin with God, leſt errors be committed for want of his direction.
Secondly, Obſerve what humane wiſdome is, and all great parts without the feare of God, and learne we hence, that Policy without piety turneth to folly and bringeth miſery. What Ahithophel was for wiſdome, and counſell, and State policy, appeareth by that which is written of him in the end of the former Chapter;Comparatio, non aquiparatio. The Counſell of Ahithophel which he counſelled in thoſe day…s, was as if a man had inquired at the Oracle of God; ſo was all the counſell of Ahithophel, both with David, and with Abſalom. But what he was for Religion and conſcience, may appeare by his forſaking David, and complying with Abſalom his wicked Son, and by giving counſell to Abſalom to goe into to his Fathers Concubines, and by offering his ſervice to kill David; a meer Politician, a Fox, wiſe to do evill, skilfull to deſtroy and to doe miſchiefe, but not wiſe towards God, or for his own ſoule; his wiſdome turned to folly, his policy proved vanitie in the end. What came of him, yee may reade after; being croſt in his expectation, and taking to heart the diſgrace done unto him, by their preferring Huſhai's counſell before his, he preſently rode home in diſcontent, and became ſelo de ſe, a ſelf-murtherer. Of Jonadab it is ſaid,Chap. 13 3. he was a very ſubtle man, but his counſell that he gave to Amnon came to nought, to his own ſhame, and his friends deſtruction, and all for want of the feare of God, which he did not ſet before his eyes.Gen. 3. 1. That old Serpent was more ſubtle than any beaſt of the field, but his counſell brought evill upon himſelf.Exod. 1. 10. And the King of Aegypt ſaid, Come on, let us deale wiſely with them, leſt they multiply, but the more they afflicted them, the more they multiplied and grew;Dan. 6. and that Daniels enemies plotted againſt him, proved againſt themſelves, and for him; and no marvell, for the wiſdome of God is infinitely beyond the wit of man, and it is for his glory, to defeat the counſell of the wiſeſt of men, and to eſtabliſh his owne: and the rather, becauſe though they have nothing but what they have received from him, and that they have is little in compariſon of that which he hath, and they have not, yet cōmonly they are proud of that little, and truſt to it; ſpecially if they proſper, they are puffed up, and aſſume to themſelves the glory that properly belongeth to God, and they ſeek themſelves, and not him, and many times worke againſt God and his ſervants and people, and therefore they are infatuated and confounded by the hand of Heaven.
Which firſt may ſerve for admonition to all that are deſtitute of the feare of God, and yet are wiſe in their own eyes,Jer. 9. 23. and ſuperciliouſly diſdain others; Let not the wiſe man glory in his wiſdome; 1 Cor. 10. 12.and let him that thinketh he ſtandeth, take heed leſt he fall. Wiſdome, even civill and worldly wiſdome, is the gift of God, which he hath given unto the ſons of men, and is of neceſſary uſe to end Controverſies between neighbour and neighbour▪ hence the Apoſtle writing to the Corinthians, that went to Law one againſt another, reproveth them and ſaith,1 Cor. 6. 5. Is it ſo that there is not a wiſe man amongst you, no not one, &c? As if it were a ſhame for them, if there were not; for Religion doth not make men fooles. It is neceſſary, ſpecially in publick perſons,Deut. 1. 13. hence required in the choice, Take yee wiſe men and underſtanding; Pro. 18. 17.He that is firſt in his cauſe is juſt, ſaith Salomon; one would thinke he were as honeſt a man as liveth, and that he hath had a great deale of wrong, then cometh his neighbour and inquireth, and all that heare both finde, that one tale is good till another be told.
Sometimes there is no witneſs, as when the two Harlots appeared before Salomon, 1 King. 3. 22.and both claimed the living childe. Sometimes there are falſe witneſſes, as in the caſe of Naboth: 1 King. 21.and therefore there is need of a great deale of wiſdome to finde out the truth: and to doe Juſtice in warre it is neceſſary; therefore Salomon ſaith,Pro. 20. 18. By counſell make warre; for wiſdome is better than ſtrength. Eccl. 9. 16.A poore man by his wiſdome delivered the Citie. 2 Sam. 20. 16. 22.A woman alſo by her wiſdome. But if the feare of God be wanting in thoſe that are worldly wiſe, they will not prove very wiſe in the end, for themſelves, or for their own good, or others. Thou foole, foreign.witleſs man, ſaith the voice, this night they ſhall fetch away thy ſoule, Luk. 12. 20.&c. They have rejected the Word of the Lord, Jer. 8. 9.ſaith the Prophet, and what wiſdome is in them? The Word is that which teacheth wiſdome, therefore David made that his Counſellor;Pſal. 119. 24. 98. and that made him wiſer than his enemies.
Secondly, This may keepe us from feare of our adverſaries, in regard of their wit, and policy, and counſell againſt us.Iſa. 29. 14. The wiſdome of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall be hid. Pſal. 33. 10.The Lord bringeth the counſell of the heathen to nought; he maketh the deviſes of the people of no effect. As he did to Ahithophel, ſo he will doe to thoſe that are like unto him; their policy ſhall turn to folly.
Thirdly, Therefore ſuch as are not to be too much eſteemed or followed, what ever abilities they have, ſpecially in things pertaining to God & his Church and Ordinances, having no power of godlineſſe in them. Meer Politicians are not good Interpreters of Scripture, though they have read the Scriptures, nor are they fit Judges in ſpirituall matters; they ſavour not the things of the Spirit, 1 Cor. 2. 14.they cannot reliſh them;foreign. they perceive not the things of the Spirit, they have not the capacitie, they are beyond them; they cannot have right hearts to Chriſt and to his Miniſters, and to the pure Ordinances. Give me favour for an obſervation or two, in a way inoffenſive to candid hearers.
The French have a Proverb, that a Miniſter ſhould know nothing but the Scripture. Well, let that be free to us to know that, and to teach that in one thing as well as in another, and prove all things, and hold that which is good.
The obſervation is this, that S. Paul was as much for the civill Magiſtrate as any man; 1 Tim. 2. 1.I will, ſaith he, that prayers and ſupplications, with thankeſgiving, be made for all men,Rom. 13. 1. for Kings, and for all in authoritie under them: and, Let every ſoule be ſubject to the higher powers:Tit. 3. 1. and, Put them in remembrance, that they be ſubject to principalities and powers, and that they obey Magiſtrates: but withall, Heb. 13. 17.he ſaith, Obey them that have the overſight of you, that watch for your ſoules: and, the ſpirits of the Prophets are ſubject to the Prophets:1 Cor. 14. 37. teaching us that Preachers ſhould be referd to Preachers, that can beſt judge of their doctrine, & Preachers ſhould refer themſelves to Preachers, and ſubmit to their judgement; if they will not, there is an appearance of a great deale of arrogancy in them.
Moreover, When there was an inceſtuous perſon in Corinth, 1 Cor. 5.that had his Fathers wife, the Corinthians had him not before a Juſtice to have him impriſond or otherwiſe puniſhed by the Magiſtrate, but they informed the holy Apoſtle of him, and he tooke order that he ſhould be cenſur'd by the Church, that he might be brought to repentance, and ſaved. And Chriſt, in whom were all treaſures of wiſdome, was for Caeſar, and would have him to have all that was due unto him; but in caſe of treſpaſſe between brother and brother, after graduall admonition, he ſaith, Tell the Church▪ and if he will not beare the Church, let him be unto thee as a Publican, and an heathen. Where by Church, cannot be meant the Sanedrin, greater or leſſer; for thoſe Councels conſiſted of unbeleeving men, which refuſed Chriſt the Head of the Church, and perſecuted his members; and it is not likely that he would have Chriſtians to tell one anothers faults to unbeleevers, and ſo expoſe themſelves to deriſion and abuſes; and ſure he would not have them accounted as heathen, and no Church-members, that would not heare ſuch a Councell. The name of Church is appropriated to Chriſtian Congregations throughout the Acts of the Apoſtles; and neither one Juſtice or the whole Bench is ever called the Church in the Scripture. And compare that place in Mat. 18. with that of Mat. 5. 25. and Luk. 12. 58. and there will appeare a manifeſt difference between civill Officers and Church-Officers. In Luke, the civill Magiſtrate is called the Magiſtrate; in both places, the Judge; and he ſpeaketh of his Officer, and of the priſon, the place of puniſhment for malefactors, plainly putting a difference between thoſe Governours of the Common-wealth, and Church-Governours.
Compare place with place, and conſider; for our part, we give unto the civill Magiſtrate, as much as the word of God giveth them, and if any give more, the more ſhame for them, there is more flattery than honeſty in it; for my own part, I had rather be under government, than put to governe: if I did not ſpeake as I think, I durſt not ſpeake it in this place. My reaſon is becauſe of the burden, and the account to be given to Chriſt for miſcariages, for every Steward muſt give account of his ſtewardſhip; the civill Magiſtrate of his,Heb. 13. 17. and Church-governours of theirs; and if the ſame men will take both temporall and ſpirituall government upon them, they will have ſuch an account to make in that day, as few are ſenſible of for the preſent. Therefore let all be adviſed what they doe, and take heed how they leane to the wiſdome of naturall men, what parts ſo ever they have: in things of this nature rather hearken to thoſe that are religiouſly wiſe, and judicious, and conſcientious; ſo Chriſt ſhall have his right, and the civill Magiſtrate ſhall have no wrong, but power and honour, though without trenching upon the Churches right, and God be glorified, and many treſpaſſers ſhall be brought to repentance, and their ſpirits ſaved in the day of the Lord Jeſus, which was that which the holy Apoſtle aymed at in all Church-cenſures, and which we ought all to ayme at, in the feare of God. And thus much touching the act of God in defeating the good counſell of Ahithophel, the great Politician of Iſrael.
Before I come to the proceſſe of the judgement againſt Abſalom, a queſtion may be touching that which Huſhai did, whether it were lawfull or no.
I anſwer, it was a military ſtratageme, and he had inſtruction from David to doe what he did.Judg. 20. And in ſundry places of Scripture we find examples of ſuch practiſes.Joſh. 8. 3. God taught Joſhua to lay an ambuſh for thoſe of Ai: Diodorus Siculus. l. 17.as ſuch things have been done by Alexander, and other famous men of warre among the heathen;Ad fallendum hoſtem. ſo by the Iſraelites, and their Leaders of eminent note: having to deale with ſuch enemies as Huſhai was to deale with, it was no time for plain dealing: not that it is lawfull for men in warre to ſay and doe any thing: there are certain cautions to be obſerved.
1.1 Ne veneno aut ſicarus agatur. That no poyſoning be uſed, or privie murthering.
2.2 Ne fides data frangatur. That faith once given, be not broken.
3.3 Ne jura belli violentur. That the law of armes be kept & not violated. There muſt be reſpect had to Honour and Honeſty. There is no compariſon between that which Ahithophel did, and that which Huſhai did: there was cunning, but honeſt cunning; for it was in a good cauſe, and for the publick good: it was to ſave David and the godly partie with him, and he ſhewed fidelity to his friend that confided in him. Let there be a faire interpretation of his words, and a favourable judgement given of his doings, and that which Huſhai did, is rather imitable than culpable, and may be done in the like caſe without offence to God; and it may be obſerved in the text, that God owned that which he did, as his act and deed; had any ſerv'd David as Huſhai did Abſalom, it had been wicked: the wicked may not doe that to the righteous, which the righteous may do to them:Pſal. 109. the righteous may pray againſt the wicked, ſo may not the wicked againſt the righteous: the righteous may and ought to deſpiſe the wicked,Pſal 15. 4. but the wicked may not deſpiſe the righteous:Pſal. 13. 4. the righteous may hate the wicked, as David did, but the wicked cannot hate the righteous without ſin: it is ſaid,Pſal. 34. 21. they that hate the righteous ſhall be deſolate; it is never ſaid, they that hate the wicked ſhall be deſolate: a charge is given to Kings not to touch his anointed ſervants, Pſal. 105. 14.and to doe his Prophets no harme, and he reproved Kings for their ſakes: Zach. 2. 8.he that toucheth the righteous, toucheth the apple of his eye: to thoſe that ſpeak evill of them,1 Pet. 4. 5. it is threatned that they ſhall give account at the day of judgement. God would have them know that he puts a difference between the Aegyptians and Iſrael, Exod. 11. 7.and he would have all to know that he putteth a difference between the righteous and the wicked;Mal. 3. 16, 17. therefore we are to judge the beſt of that which Huſhai did for the righteous againſt the wicked, and rather juſtifie it, than condemne it.
I come now to the end for which the Lord defeated the counſell of Ahithophel, that is, that he might bring evill upon Abſalom, Finis operantis, and finis operis.which was both the end of the worker, and of the worke.
I might hence deliver, That God will ſurely bring evill upon thoſe that doe evill, but then I ſhould enter into a large field, and now I have not time to expatiate ſo much; I ſhall therefore keepe me to that which is punctually pertinent to the Text, and to the preſent occaſion: and the point is this; That God will finde a time and way to bring evill upon thoſe that riſe up againſt the righteous, and are the authors and fomentors of an unjuſt war, and that without reſpect of perſons. Abſalom for birth, was the ſon of a King, and one of the beſt Kings that ever reign'd; for perſon, he was extraordinary; in all Iſrael there was none to be ſo much praiſed as Abſalom for beautie, from the ſole of his foot, even to the crowne of his head, there was no blemiſh in him;2 Sam. 14. 25. for his attendance, it was Prince like, he had chariots and horſes, and fifty men to run before him; for fair carriage and winning behaviour, he exceeded other Princes, to ingratiate himſelf with the people, ſo as he was the Favourite of Iſrael: but aſpiring to be King before his time, and to drive his wicked deſigne, raiſing an unjuſt war in Iſrael, God determined to bring evill upon him, and did it; coming forth to battle againſt David in his own perſon, God ſo ordering it, that riding under an Oke, his head light within a thick bough, ſo as he could not get it out again, and the beaſt he rode on going away, he hung between heaven and earth, till Davids ſervants came and ſmote him dead; Behold the judgement of God upon him for his wickedneſſe; the tree caught him, the Mule left him, Joab darted him, the young men ſlew him, the company earth't him, and there lay Abſalom, the young man Abſalom, his Highneſs beautifull Abſalom, in a deep pit, with a great heap of ſtones caſt upon it. Ahithophel was his Counſellor, and fomented the war, to make way for that which he intended againſt Abſalom; God defeated his counſell, which Ahithophel ſo took to heart, that thereupon he went home and hanged himſelf, and there lay Ahithophel, with a halter about his neck. The Iſraelites that took part with Abſalom were routed and ſlaine, and there lay 20000 of them dead corpſes: the ſword devoured them, and the wood devoured more than the ſword; and though Amaſa eſcaped in the battell, and was after ſpared through Davids clemency, yet he was ſoone cut off by the deadly hand of Joab, who ſmote him under the fifth rib, and ſhed out his bowels on the ground, and there lay the Generall. Sheba alſo after this being ſeditious, and rebelling againſt David, they ſoone took from him his head, and caſt it over the wall. Saul riſing up againſt him unjuſtly, when he was his ſervant, and purſuing him without cauſe, he came to an ill end, and Doeg and other of his enemies that incenſed Saul againſt him; and Sauls houſe after, warring againſt him, God cut them off alſo, one after another, Iſhboſheth and Abner, &c.
Not to ſpeak of heathen Kings and Armies that warred againſt Iſrael, and fell before them, of which yee may read frequently in the Scripture, it came thus to thoſe that cauſed civill warres in Iſrael, 1 Kings 16. 1.Adonijah exalting himſelf, to prevent Salomon, it was to his owne ruine and theirs that were his abettors. The Benjamites would protect abominable Delinquents,Judg. 20. 13. &c. and rather take armes againſt all Iſrael, than deliver thoſe wicked men, that Juſtice might be done upon them, and evill taken away, but they paid deare for it in the end, it coſt many thouſands of them their lives, and in a manner the whole Tribe was cut off through the juſt judgement of God upon them,Chap. 21. 3. 6. in ſo much as the Iſraelites bewaild the breach. Jeroboam rebelling againſt the houſe of David in Abiiab his time,2 Chro. 13. though he had the ods by far for number of men, 800000 againſt 400000, he was overthrowne, and it is juſt with God that it ſhould be ſo:
Firſt, Becauſe of their unthankfulneſſe to him, when they are not content with their eſtate, but ſeek to advance it by unlawfull meanes, and the better their condition, the greater their ingratitude. Ahithophel lived well enough under David, in great eſteeme, and could not ſerve a better Maſter. Abſalom lived like a Prince, & his Father was at firſt but a Shepheard that follow'd the Ewes great with young, and yet he was not content, but would be greater by violence. And as no Son had a more indulgent Father, ſo no people had a better King than David; He fed them according to the integritie of his heart, Pſal. 78. 72.and guided them with the skilfulneſſe of his hands; and therefore it was execrable ingratitude in them all to riſe up againſt him, and they were worthy to ſuffer all they ſuffered, and more; and ſo others that take the ſword without a juſt cauſe and calling.
Secondly,Pſal. 146. 8. The Lord loveth the righteous, and is ingaged to them, and being Judge, he will favour their righteous cauſe,2 Theſ. 1. 6. and doe juſtice upon thoſe that moleſt them.
Thirdly, War is of all evils of this life the greateſt; the firſt of thoſe foure judgements mention'd, in Ezekiel: Ezek. 14. 21.and civill warres are worſe than forein, and tend to the ruine of the State and Kingdome; hence called,foreign. The great evill: experience ſheweth that in time of war, houſes and townes are ſet on fire, and many perſons and families impoveriſhed, and undone, and Counties deſolated; and therefore the authors and fomentors of civill warres are of all ill members and inſtruments the worſt, and no puniſhment is too much for them.
Fourthly, Their fall and deſtruction is furthered by the prayers of the righteous, that call upon God in their trouble,Deut. 32. 35. who will ariſe in due ſeaſon, and turne his hand againſt their enemies.Ʋſe.
This ſheweth what we may expect touching the authors and fomentors and promoters of the preſent wars in this Land.Phil. de Com. It is written by a forein Writer, that there were never civill Wars in England, but the lot of miſ-fortune (ſo he expreſſeth it) light upon the authors and fomentors of the warre: and God is the ſame that he was, and loveth righteouſneſſe, and hateth iniquitie as much as ever he did; he is the Lord of hoſts, and the God to whom vengeance belongeth, and he will repay, and render unto all men according to their workes.
The adverſary party ſay, they are for the King.
I anſwer,2 Sam. 21. 16. If any ſhould doe to the King as Iſhbibenob did to David, that would have ſlain him, he were worthy to be commended, that would do as Abiſhai did, that ſuccour'd him; but who goeth about to take away the Kings life?
Secondly, If any be for the King in a way for his good, and the good of the Kingdome, it were praiſeworthy in them; but many are for the King without wit, and honeſty: without wit, that make Kings more than men, and in a manner deifie them, as if they had abſolute power over their Subjects to cōmand what they will, without any limitation by any laws of God or man.Bilſon of perpet. Gov. Whereas Princes and Rulers have received power and dominion of God, to rule under him, not over him, and to command for him, not againſt him, and to be obey'd after him, and not before him. Without honeſty, as Doeg that incenſed Saul againſt David, 1 Sam. 22. 1….and fell upon the Prieſts of the Lord, when honeſter men refuſed to doe it; he was for the King; and ſo are many that are given to plundring, & ſerve the King as the Hawke ſerveth the Fawkner, that being let looſe, flieth at the Fowle, not with any intent to ſerve his Maſter, but to get a prey for himſelfe, by meanes whereof, many goe now in ſcarlet, that before the warre could not be truſted for a frieze coat. It is further ſaid, that he is a good King, but may not a good King be led to do unwiſely?2 Chro. 16. 9. good King Aſa is charged with that, and in broader termes than I ſpeak.2 Sam. 19. 6. And may not a good King love his enemies, and hate his friends? Good King David was charged with that;2 Chro. 19. 2. And may not a good King help the ungodly, and love them that hate the Lord? Good King Jehoſhaphat was charged with that by a Prophet of the Lord; And may not a good King be led to ſhed much innocent bloud? The good Emperour Theodoſius did ſo, and was zealouſly reproved for it by Ambroſe, and kept from receiving of the Sacrament for that fact; and Theodoſius liked him never the worſe for it, but profeſſed he liked arguentem magis quam adulantem, him that reproved him better than him that flatter'd him;Pſal. 141. 5. as did David. Beloved, wee are all for the King, or elſe we diſſemble with God, and the world; for we pray for him, for the preſervation of his body, and for the ſalvation of his ſoule: He is prayd for conſtantly in our Churches and families, and in both Houſes of Parliament. Yea we pray for him and his children, and ſome of them are with us, and educated like Kings children, and like Gods children. And hath not the Parliament bound all the Kings ſubjects by a ſolemne Covenant, to preſerve the Kings Perſon, and to teſtifie that they have no thought or intention to diminiſh his Majeſties juſt power and greatneſſe? And how often have they ſought peace and his Returne? But it is objected, that they have taken Armes, and this is aggravated, as if it were piaculum, in any caſe, though it be ſe deſendendo. But what did David when he was a ſubject, and Saul ſought his life? though a godly man and a Prophet, and Sauls ſon-in-law, to which he had preferd him who before was but a Shepheard, he took armes for his neceſſary defence, and was never reproved for it of God, but bleſt and proſperd; and worthy men ſided with him.
It is ſaid, the Spirit came upon Anaſa, 1 Chro. 12. 18.who was chief of the Captains, and he ſaid, Thine are we David, and on thy ſide thou ſon of Jeſſe, Peace, peace be unto thee, and peace be unto thine helpers, Deodat.for thy God helpeth thee: A divine motion put him on to expreſſe himſelfe in ſuch a manner, that his words, took impreſſion in David, and cauſed him firmely to beleeve that he and thoſe that were with him were reall to him, and not to queſtion their fidelitie. The Prieſts of the Lord were for him,1 Sam. 21. 6. 9. eighty-five of them ſufferd for him; Abimelech received him and his company, and gave them hallowed bread, Chap. 22. 20, &c.and Goliahs ſword, and Abiathar eſcaping from the ſlaughter, fled to David for refuge, & he undertook to protect him. Jonathan the Kings Son was for him, a vertuous Prince, next heire to the Crowne, had it gone according to the courſe of nature, he was for him, and ſpake for him to his Father, and loved him exceedingly, and gave intelligence from the Court when danger was towards him, utterly diſliking the Kings proceedings againſt him; nay, what ſay you to Saul himſelf, when he was himſelf? he Juſtified him upon triall of his loyaltie and integritie;1 Sam. 24. 17. ſaying, Thou art more righteous than I; for thou haſt rewarded me good, whereas I have rewarded thee evill. And was it lawfull for David when he was a ſubject, and but one man, to take armes to ſave his life, and is it unlawfull for the Parliament of England to take that courſe to ſave theirs, & thoſe whom they ought to protect? May not the State, and ſuch a State that hath ſuch power in their hands, doe more than one man, of what rank ſo ever? And what if they ſend forth to ſuppreſſe inſurrections, and to purſue Delinquents, that fly the juſtice of that high Court? Doth it not pertain to them to do it, even ex Officio? And what if the great Councell of the Kingdome ſeek to remove wicked Counſellers from the King, that uſurpe their Office to themſelves? He was a King, and the wiſeſt of Kings, and upon a ponderous reaſon, much concerning the good and honour of every King,Pro 25. 5. that ſaith, Take away the wicked from before the King, and his throne ſhall be eſtabliſhed in righteouſneſſe. Muſt the State and thoſe that hold with them, learne of Delinquents that have deſerved death, how to be for the King? or of perfidious Covenant-breakers, to whom an oath of God is no more than a collar to a Monkey, that he can ſlip at pleaſure? or of rapacious Courtiers, and their Public…n-Officers, that would exact upon the ſubject, and have no Parliament, that they might never be queſtion'd for any thing they doe? Muſt they learne of damme-ſwearers, that familiarly ſweare themſelves into hell? or of Papiſts, who are pleaſed ſo long as the King ſerveth their turne, but would blow him up with powder if they could, if he ſhould execute the lawes againſt them? or of the wild Iriſh, & other Iriſh murtherers, that firſt kill a hundred thouſand of the Kings Proteſtant-ſubjects in Ireland, and then come and offer their ſervice to him in England, with a deſire to do as much here, if they can? All theſe would teach & tutor their betters in this matter; but thoſe that are wiſe will learne rather of David, and Salomon, and other Prophets and good men what to do; the judgement and way of ſuch is much to be eſteemed; and better it is to ſuffer adverſitie with the people of God, Heb. 11. 25.than to enjoy the pleaſures of ſin for a ſeaſon.
Generally the ungodlieſt of the Clergie ran to Oxford when the warre began; the beſt of the Miniſtry out of all Counties throughout the Kingdome, came to the Parliaments quarters for protection; if any of better note went the other way, it was ſmall for their credit or comfort, and it is ſuppoſed they repent it.Mr Jo. Dod. That unparalleld Saint of the Church of England, lately deceaſed full of dayes, died an Orthodoxe Presbyter, and Presbyterian, conſtant againſt all ſects and ſectaries, faithfull to Chriſt, and firme to the Parliament. And it is your honour and may be your comfort, Honourable Senators, that the hearts and prayers of ſuch men are for you, and that yee have the prayers of the beſt affected in Scotland alſo, and in all Reformed Churches. Such as were for David, are for you; ſuch worthies as are like to Amaſa when the Spirit came upon him, Commanders in chief, eminent for valour and piety, fidelitie and humility, deſiring that all glory may be given unto God in our dayes of thankeſgiving, and that they may be forgotten; pitie it is that ſuch Noble Patriots that fight for their Countrey, ſhould want any incouragement that the Kingdome can give them. Honourable Gentlemen, diſcourage not the godly party, quench not any degree of their zeale for you, by ſuffering any Officers in Commiſſion under you to favour Malignants, and to oppreſſe your friends, by neglect of widows, that are brought to that ſad condition, having loſt their husbands in the Parliaments ſervice, by rejecting juſt and lamentable complaints, or by ſending away ſad Petitioners, crying one after another.Job 29. 13. The bleſsing of him that was ready to periſh came upon me, ſaith Job, and I made the widowes heart to ſing for joy. Hoſ. 6. 6.Faſts do well, but I will have mercy and not ſacrifice, Prov. 21. 3.ſaith the Lord. And to do judgement and juſtice is more acceptable to the Lord than ſacrifice. Yee all ſtand in need of mercy, practiſe mercy, that yee may find mercy in that day, and this day, and all the dayes of your lives. If yee do well, ſhall yee not be accepted? if yee do evill, ſin lieth at the dore, at the Parliament dore as well as other mens dores, for ought I know.
To returne to our adverſaries that are Proteſtants, with what comfort can they help the ungodly, and ſuch as ſeek the extirpation of the Proteſtant Religion in all the three Kingdomes? The Pope is much beholding to them, they do as he would have them; all the Prieſts, and Jeſuites, and Papiſts in England, are beholding to them, they do as they would have them: the Iriſh cut-throats are beholding unto them, they doe as they would have them, when they fight againſt Proteſtants, and againſt the moſt zealous Proteſtants: but their Countrey is little beholding to them, and the Church of God hath little cauſe to thanke them, or the Lord Jeſus the Head of the Church, for any ſervice they have done to him, towards the advancing of his Kingdome.
But many will ſay, they ſtand for the Common Prayer Book, and they will fight for that as long as they can ſtand on their legges. A reſolution fitter for the vulgar Welch, than for underſtanding Engliſhmen; for that book was never of Gods making, and no wiſe man will venture his life, and ſhed his bloud, for any book made by man, were it never ſo good, for he can look for no reward of God for it; therefore though ſome that be wiſe may talke for it, yet it is folly to fight for it. But it hath been often ſaid, Take away the Common Prayer Book, take away our Religion. Nay, our Religion is in the Bible, there is our God, and our Chriſt, and our faith, & our Creed in all points. The whole Bible was St Pauls beliefe;Acts 24. 14. there are the Pſalmes of David, and his prayers, and the Lords Prayer, and other prayers, by which wee may learne to pray; we have ſtill the Lords ſongs, the ſongs of Sion, ſung by many with grace in their hearts, making melody to the Lord, though without Organs; there we have all the Commandements, though they be not read ſo often as they have been; but when they were ordinarily read, were they better kept? Were the ſecond, the ſeventh, the fourth, better kept then in Weſtminſter, then they are now? Sure I hope, as ſome other Commandements, ſo the Sabbath is much better kept now. Our Court-Prelates made the King Lord of the Sabbath, and themſelves Lords of miſrule: Compelling Parents, and Maſters, and Miniſters, and Magiſtrates, to ſuffer their ſons and daughters, and ſervants of both ſexes, to play, and ſport, and dance, if they had a mind to it, and to prophane a great part of the day. Here was trenching upon Gods Prerogative: God muſt ſtand to their courteſie, how much of the day he muſt have: had it not been for the Parliament, wee had loſt a Commandement. They that were for the book of ſports, would not indure the name Sabbath. As for the Sacraments, yee have them ſtill reverently perform'd without the book; and that is the old way; that which they call the new way,Bilſon perpet. is the old way; for two hundred yeares after Chriſt,Gov. without Croſſe and Surpleſſe. they had no ſet forme of prayer; they buried without the book, and baptized, and adminiſtred the Lords Supper, and prayd and gave thankes without it; ſo as the alterations are for the better, and none have juſt cauſe to clamor againſt them, much leſſe to fight.
Though there be leſſe painting, there is more light; though there be leſſe ceremony, there is more ſubſtance; though there be leſſe ſuperſtition, there is more Religion; though there be leſſe piping, there is more preaching; though there be leſſe of man, there is more of God, and of Chriſt, and of the Spirit, therefore be patient and content. Beloved, it is Davids Religion that we contend for,Pſal. 110. 1. & Davids Lord, even the Lord Jeſus, the Son of David, that he may have his throne amongſt us, and rule by the Scepter of his Word; wee are for Chriſt and Sion, they are for Antichriſt and Babylon that are againſt us, therefore ſide not with them, but rather help the Lord againſt the mightie. And let thoſe that are about his Majeſtie, if they love him, perſwade him to quit the ſword, and to hearken to Propoſitions for Peace, and to returne to his Parliament, and ſit there in royall Majeſtie with his Peeres, as he hath done. There was a good Motto written over the gates at Yorke, at King James his firſt entrance into that Citie, Suavis victoria, amor populi, the ſweet victory is the love of the people; to win that, then come and welcome, the ſooner, the better. If a King will come like a King, with royall attendance, he will be receiv'd with all love and joy, and honour will be done unto him by all ſorts; but if they perſwade him to come like an Enemy, with martiall attendance, with wicked company, skilfull and ready to plunder and to deſtroy, ſo as good people muſt ſtand to their mercy, that have no mercy; other Cities will anſwer, as one did in that caſe;Con: Wee will rather live Souldiers, than die ſlaves. Pray for his Majeſtie, that his heart may be turned the right way, for his own good, and the Publick. Let thoſe that have miſ-led him, and animated him to proceed in this war, beware leſt evill purſue them till they periſh. Let the young Germane Princes beware, who have rewarded evill for good unto this Nation. Let all that have been active againſt the righteous in a hoſtile way, be warned by the examples in this Text,Ahithophel. and Story. Behold the man that made not the Lord his ſtrength, but truſted to his own wiſdome, and the arme of fleſh, his counſell being defeated, he went home and hanged himſelf.Abſalom. Behold the man that was proud of his hair, and beauty, and favour, and friends, and exalted himſelf, and cauſed an unjuſt war, without any reſpect of his perſon, he was caſt in and buried in a pit. Behold the men that took part with the ungodly againſt the righteous, and ſought to ſhed innocent bloud, they were beaten, and periſhed by the ſword: even ſo let all the enemies of the King and Parliament be as that young man Abſalom, and that old Fox Ahithophel, and thoſe infatuated Iſraelites, that followed them; but let thoſe that are found faithfull to God, and their Countrey,Judg. 5. 31. be as the Sun when he goeth forth in his might.
Now it is obſervable, that that which God did to Ahithophel, and ſo conſequently to Abſalom, was the effect of Davids prayer and requeſt to God.
David ſaid,2 Sam. 15. 31. O Lord, I pray thee, turne the counſell of Ahithophel into fooliſhneſſe; and according to his deſire he defeated his counſell. The point hence is this, That prayer with the uſe of the means, is prevalent againſt thoſe that riſe up againſt the righteous. Chap. 18. 2.David us'd the meanes,He ſet Huſhai on worke. and neglected it not; He ſent out a tripartite Army, under three Captains, and that ſpeedily; that was Alexanders way,foreign. and by that meanes he was victorious, and won much by making no delay, but purſuing his conqueſts; but withall, David pray'd, and thereby prevailed mightily, as we ſee, and obtain'd of God a great matter. Three circumſtances illuſtrate the work of God mention'd in the Text.
Firſt, That he defeated Ahithophel, famous Ahithophel, that was ſo renowned for his policy.
Secondly, That he defeated the good counſell of Ahithophel, his wiſe counſell.
Thirdly,Tfiuua. Heb. That he did it by his Word, onelyonly commanded, and it was done.
Moſes crying to the Lord, Exod. 14. 15.the Iſraelites ſaw the ſalvation of God;Chap. 17. 11. and lifting up his hands, and praying, the Iſraelites prevail'd againſt Amalek. When a thouſand thouſand came againſt Aſa, and his people, he cryed to the Lord, 2 Chro. 14. 9. 11, 12.and the Lord ſmote the Aethiopians before Aſa, and before Judah, and the Aethiopians fled. When multitudes came againſt Jehoſhaphat, 2 Chro. 20. 3.he feared and ſet himſelf to ſeeke the Lord, and proclaim'd a faſt: As a man he feared, as a godly man he ſought the Lord, as a godly King he proclaim'd a faſt, and his enemies were miraculouſly overthrowne. When the mightie Hoſte of Senacherib came againſt Jeruſalem, in Hezekiahs time, he ſent to the Prophet Iſaijah, To lift up a prayer, 2 King. 19. 4, 5and he prayed and made his ſupplication to the Lord, and in the morning foureſcore and five thouſand were all dead corpſes, being ſmitten by an Angel of the Lord. Thus the righteous have prevailed mightily againſt their enemies by prayer to God.
The reaſon is,Zach. 2. 8. the Lord is their God, and they are deare unto him, and he hath undertaken their protection,Exod. 23. 22. and to be an enemy unto their enemies, and he hath ſet them this courſe to call upon him,Pſal. 50. 15. and to ſeek his face in their trouble, and it is a commandement with promiſe:Heb. 13. 6. and he hath ſaid, He will not fail them, nor forſake them; and he the rather heareth them,John 8. 47. becauſe they heare him, and will glorifie him for that he doth for them,Pſal. 140. 6. being ſenſible of his mercy, and of their own unworthineſſe.
This ſheweth the happie priviledge that the righteous have above others.Ʋſe. The prayer of the righteous availeth much, James 5. 15.if it be fervent; Pro. 15. 8.yea, the prayer of the upright, is his delight. It is not ſo with the wicked, when they pray and cry to God,Pro. 15. 29. the Lord is far from the wicked.Pſal. 18. 41. Davids enemies cryed, but there was none to ſave them, even to the Lord; but he anſwer'd them not; they are in no ſuch eſteeme with God, they have no ſuch intereſt in him,Prov. 28. 9. they will not heare him, therefore he abhorreth their prayers,Zach. 7. 11. and will not heare them;Jer. 14. 12. no, when they faſt, he will not heare their cry. Therefore godly men have this way a great advantage of their enemies, though their outward ſtrength be much ſhort of theirs.
When David went out againſt Goliah, 1 Sam. 17.it was thought a bold adventure, conſidering the diſparitie between thoſe two for bulk of body, but calling on the name of the Lord, and truſting in him, he ſoone laid the gyant along.Pſal. 57. 1. When Saul purſued him, he prayd unto the Lord, and made him his refuge, and his enemy had no power to do him hurt; when he was neere unto him,1 Sam. 23. 27, 28. and ready to ſurprize him, he was taken off, through the providence of God, by newes that the Philiſtims invaded the Land, and returned from purſuing after David. When Abſalom prepared a great Army againſt him, he prayed and prevailed. Ahithophel looked upon Davids company as a weak company, and undertaketh with twelve thouſand to vanquiſh him: but the man that was ſo confident, becauſe of the ſtrength of the enemy, and the weakneſſe of David, never thought what power David had with God by prayer; but behold, though his Army was weak, his prayer was ſtrong, and God hearing his prayer, wrought for him, and defeated his enemy. And it is ſaid of Theodoſius, that being in the field,Vbi eſt Deus Theodoſij? & having the worſt, he lighted off his horſe, and kneeled downe and ſaid, Where is the God of Theodoſius? And after that his enemy fell before him; his prayer was ſhort, but fervent, and faithfull. This maketh much for the comfort and incouragement of all the Lords ſervants, that in theſe times follow Davids way; it is a way very prevalent for defence and offence. There is the more comfort in the preſent example, becauſe he prayd & ſped thus, after he had cōmitted an atrocious ſin in the matter of Vriah: the fact was ſoule, and the aggravation of it may be taken from the Parable of Nathan, 2 Sam. 12.and the ſentence that proceeded out of the mouth of David himſelf againſt himſelf, little thinking then that he had been the man that had done ſo wickedly againſt ſo honeſt a ſervant as Vriah was. When I think of his killing that man, it putteth into my mind Alexanders killing of Caliſthenes, and of his words to one that magnified his Conqueſts,Sen: Nat. q. l. 6. c. 23. He ſlew, ſaith he, many thouſands of the Perſians; and Caliſthenes, ſaith the opponent: and ſaying further, He killed Darius that had a great Kingdome; and Caliſthenes, ſaid he that anſwered him. And again, ſaying, He conquered all from the Ocean, and exceedingly inlarged his Empire; the opponent ſtill anſwereth, but he kild Caliſthenes. So if one would magnifie David for his piety and zeale for the houſe of God, and for his valour and exploits; ſome may anſwer as that opponent did, and object his killing Vriah: He ſlew Goliah, that Monſter, that was ſuch a terror to the Army of Iſrael; and Vriah, may an opponent ſay: He kill'd many Philiſtims, that they ſung, Saul his thouſand, and David his ten thouſand; and Vriah, may he ſay; and if other of his victories he alledged, tending to his honour, this might ſtill be oppoſed, yea but he kill'd his ſervant Vriah the Hittite: yet notwithſtanding the atrocity of the fact, and all the anger about it, and all the threatning of him and his houſhold, in his adverſitie he cryed to God when his enemies roſe up againſt him, and his prayer was heard. At his latter end,1 King. 1. 15. he could ſay, that the Lord had redeemed his ſoule out of all adverſitie. This much illuſtrateth the grace of God, and may ſtrengthen our conſolation in theſe times. Surely there is hope for England and Scotland, wee have had and have ſo many praying dayes, and have ſo many praying men, praying Commanders, praying Souldiers, praying Parliament men, a praying Aſſembly, and other praying Miniſters, and praying people, and we have had comfortable experience of the good effects & events of our prayers, ſpecially after our extraordinary Faſts. After that which was kept before the battell at Naſeby, when the Armies were to be ingaged, and the Goſpel lay at ſtake, and wee were in diſtreſſe and feare, wee ſought the Lord, and he heard us, and wee had a great deliverance, and a glorious victory; and a little after when our Army marched towards Taunton, then ſtrongly beſieged, and were to ingage againe, wee prayed, and the Lord gave a gracious returne to our ſupplications; the good people in thoſe parts were relieved by our men, and a formidable Army of the enemy was routed. Wee have ſundry times ſeene the ſalvation of God, when there have been failings on our part, and great advantages on the other ſide, and when we have been in a low condition, and the enemies in the height of their ſtrength and confidence, the Lord of Hoſts hath appeared for us, the God of our ſalvatiō hath favour'd our righteous cauſe, and brought out adverſaries to confuſion. After the extraordinary Faſt kept for Scotland, wee ſoone had intelligence of a great overthrow given to Montroſſe, God did great things for our brethren of that Nation, whereof we have cauſe to rejoyce; they are our brethren and confederates of the ſame faith with us, and have deſerved our prayers and good endeavours for them, by their prayers for us in our trouble▪ and the great ſervice they have done to this Kingdome, and to the Church of God amongſt us; they ſhewed zeale and courage, and quicken'd us when wee in a manner had loſt our ſelves, and there was little life in us; they have been inſtruments to promote the Reformation which wee have; that Church was famous in the Reformed Churches, for doctrine, worſhip, government, and diſcipline, when ours was in an ill name for corruptiōs; that Church had the honour to be in the Antitype to Philadelphia, Brightm… in Apoc. cap. 3.the beſt of thoſe Churches of Aſia, when ours was made the Antitype to Laodic…a, the worſt of the ſeven; and they have had the happineſſe to keep their Church without hereſie, or ſectaries, for above fifty yeares; and greater love than this hath no man, than to lay downe his life for his friend, and that they have done for us; and many thouſands in and about the Citie, that now ſit warme, might have ſit cold, had it not been for them and had they been overthrown, their fall, would have been our fall; therefore wee have cauſe to pray for them, and to rejoyce that God of his … hath heard their prayers and ours.
It will be ſaid by our adverſaries, that they pray too, and why may not they be heard as well as wee?
It is true, they pray, ſome of them to our Lord, and ſome to our Lady, as they call her: ſome ſay, Our Father, ſome, Pater noſter, and Ave Maria, and ſome make uſe of their Beads and Crucifixes when they pray; and many revile and curſe the godly party, yea they curſe them bitterly that have come out to help the Lord againſt the mightie: the generalitie of them read ſomewhat in a book, but how many of them pray in the Spirit? Certainly, there is great difference between their praying, and the praying on this ſide, and there is great difference between the men that performe prayer on both ſides, and thoſe they pray for: and were their praying in ſome reſpect better than it is, their cauſe is nought, and their Armies are too like the Abſalomian Army to proſper; they are riſen up againſt the righteous, and help the ungodly to deſtroy godly men, and are bloudy-minded, as they were, and being like them in other vices, they will be like Abſalom to a hair, as I may ſay, affecting long hair, as he did, not regarding what St Paul ſaith,2 Cor. 11. that it is a ſhame for a man to weare long hair; making it a ſhame rather not to weare it long. In ſome reſpects many of them are worſe than the Abſalomians, namely, for ſuperſtition and damme-ſwearing, therefore God will not heare them,J…r, 14. 12. no when they faſt, he will not heare their cry. To us, there is more ground of hope for good, becauſe there is more of David in our Commanders, and many of our Officers and Souldiers, and in thoſe that have ſent them forth for the defence of our Religion, and Lawes, and Liberties, and of thoſe that ſtand for them, and wee have ſeene that God hath heard our prayers, and proſperd our Armies in all parts of the Kingdome: Wee have had great incouragement from heaven, and what if we have not obtained yet a ceſſation of the warre, no more did David in the war between the houſe of Saul and him? though he prayd at firſt and conſtantly,2 Sam. 3. 1. yet there was long warre between the houſe of Saul and the houſe of David; but he obtained, that he grew ſtronger and ſtronger, and the houſe of Saul weaker and weaker; and the like wee have obtained to our comfort, through Gods great mercy, notwithſtanding our ſinnes▪ One circumſtance more we are to take notice of, and that is, that as David prevailed ſo with the Lord by his prayer, after that he had ſinned againſt him,2 Sam. 12. 13. ſo it was after his repentance,Pſal. 51. & humble confeſſion of it unto God; after that he was in ſtatu quo with him, upon as good termes as ever,1 Chr. 1. 29. 28 and had mercy upon mercy to his dying day. Beloved, Repentance obtaineth audience and pardon,James 5. 21: that maketh every ſin veniall, that ſaveth the ſoule,Jer. 18. 7. and that ſaveth a Nation from ruine and deſtruction;Judg. 10. 13. &c. Repentance cauſeth God to repent, & maketh him better than his word,Jonah 3. 10. when he threatneth evill,That very day the ſalvation of God was ſeen wonderfully by Weſtcheſter. Sept▪ 24. as both the Iſraelites and Ninivites found him; therefore to conclude, repent, and pray, and waite, and yee ſhall ſtill ſee the ſalvation of God.
FINIS.
End of the text · Samuel Gibson, The Ruin of the Authors and Fomentors of Civil Wars (1645)