The Abridgement OF A SERMON Preached on the Fastday appointed to be held for the good success of the TREATY That was shortly to ensue between the KING and the PARLIAMENT, Septemb. 12. 1648.  
By Mr Despagne Minister of the Gospel at the French Church at Durham-house.  
Faithfully translated into English By Umfrevile, Gent.  
LONDON, Printed by Ruth Raworth for Tho. Whitaker at the King's Arms in Paul's Churchyard. 1648.   

Mr. John Despagne's Advertisement to the Reader, showing the reason why be abridged his Sermon, and puts it not forth as large in Print, as he delivered it to his Audience.  
I Set not down here all I said on the following Text, but only a short Sum of the chief heads, and rather the Application in very deed, than the Explication of it: For I hold it more profitable to read Sermons shortened, and brought into a small compass, then long-winded, and tedious Discourses; in which a man oftentimes must spend much time, and tumble over a whole mountain of Sand, before he can there find one grain of Gold.   
The TEXT, 2 Sam. 5.1, 2, 3. Then came all the Tribes of Israel to David unto Hebron, and spoke, saying, Behold, we are thy bone, and thy flesh. Also in time past, when Saul was King over us, thou wast be that leddest out, and broughtest in Israel: and the Lord said to thee, Thou shalt feed my people Israel, and thou shalt be a Captain over Israel. So all the Elders of Israel came to the King to Hebron, and King David made a league with them in Hebron before the Lord. 
HEre's an Agreement sworn between David and the States of his Realm, after a Civil War of seven year's continuance: Ours is now come to its seventh year; God grant it may be the last: and that having so long a time implored the God of Battles, we may at length give thanks unto the God of Peace. Let not any make here sinister interpretations: The History that I have chosen to be the subject of this Discouse is not directly in and throughout applicable unto the present state of our condition. But what though our War both in its causes and success hath been far different from that which fell between David and Israel, yet is there great conformity in other matters, which I forbear to speak of.  
So then, the Tribes of Israel sent toward David, and treat with him about the conditions on which he shall reign over them. Not to enter into the particularities of this Text; let us speak only of the demands, promises and agreements that past on the one side and the other: and this will afford us two Points, on the which at this time I will only insist. 1. David's duty, and in general that of all Kings. 2. The People's duty toward their Kings, and toward themselves.  

Of the first.  
What Conditions were then imposed upon David? Questionless, those that God had expressed in his Law Deut. 17. There are five Articles whereunto the Law bound the Kings of Israel. 1. That they should leavie no great Cavalry: the reason of that was to hinder them from holding correspondence with Egypt their Neighbour; or else that they might have no mind to make war there, for revenge of the wrong their forefathers had received from the Egyptians. 2. That they should not have plurality of Wives: The end of that was to prevent seducements, and other mischiefs that Polygamy hath often produced. 3. To make no extraordinary hoarding up of Gold and Silver: that was to the end they should not put their confidence in their treasures. 4. To have a transcript of the Law ever by them, and daily to study it: This was that they might learn to govern according to the contents of it. 5. Not to carry themselves over-high towards their Subjects; but to remember that they were their Brethren.  
But did David observe all this? He committed five notorious faults after his establishment over all the Tribes. 1. Although he had Wives enough before, yet than he recruited the number; which was accordingly lessened by reason of the prodigious incest of his own Son Absolom, which enforced David to forbear the company of ten of his Concubines. 2. He gave way that the Ark of God, which he caused to be conducted toward Zion, should be put into a Cart, and drawn by Oxen; which was an exceeding great oversight: For the Law ordered that the Priests or Levites should carry the Ark on their shoulders. 3. He contrived that horrible act against poor Uriab: which was rather an accumulation, and knot of many crimes together. 4. He plundered and spoiled the innocent Mephibosheth (Son of his dear friend Jonathan) without ever hearing the matter: and even afterward, although he had acknowledged the injustice of that rash sentence his own credulity had drawn out of his mouth; yet he revoked it but in part. 5. And lastly, Without any other motives, save those of his own pride, he caused the people to be numbered, and drew upon his Kingdom a Plague that in three days swept away threescore and ten thousand men. Where shall we find the Throne that is clear of taint or spot? Where shall we find (in what kind of Government soever it be) men wholly blameless; seeing that he of whom God himself had made the choice, and with his own hand placed in the chair of State, was so irregular and extravagant? This notwithstanding, the miscarriages of the person were not of force for the abolishing of his Office and Authority established by God himself.  
'Tis a great marvel, if the head, yea of the strongest brain, runs not round, that's promoted to so high a place. Of all the Kings that governed the ancient people of God, there are but three reckoned that have not been faulty either in Idolatry, or some accessary of this crime: For, to say nothing of them that reigned over the ten Tribes, who were all soiled with such abominations, those that ruled over the Kingdom of Judab to the number of 22 Kings (from Saul to Zedekiah) dipped and died themselves in the like horrible Superstitions: David, Ezekias and Josiah only excepted; they would fain put Josaphat into the number (making four) had it not been for the unfortunate League that he made with the idolatrous house of Ahab: But these very three (the best of the pack) have they not cost their people dear? David (as I have already said) was the occasion of that wonderful mortality in Israel; Ezekias, through his pride and unthankfulness, was the cause that after his decease all the treasure of the Kingdom, and all the arms of his Magazine were carried away into Babylon. And Josias, by a War undertaken without just grounds, caused the shedding of his people's blood, and made them tributary to the King of Egypt: a fair warning for all Monarches to take heed to their actions.  
He that was the most wise, and the most fool among all the Kings, tells us in his wisdom, Prov. 25.3. that there are three things not to be sounded; viz. the height of heaven, the depth of the earth, and the breadth of the heart of Kings: His meaning is, that their knowledge, and the trouble requisite to the attaining of it, aught to be (as it were) infinite, it being impossible to descry any bounds or measure of it: Though their minds remain between heaven and earth, yet should they endeavour to be elevated as sublime as the one, and likewise as profound as the other; yea, to lock within their dimensions all this vast fabric of the Universe: as they desire to resemble God in power and greatness, ought they not to be like him in wisdom and understanding?  
I speak this not only in regard of Princes; but also in respect of the Superiorities and Powers which are adjoined unto them in the administration and managing of the Commonwealth; and who are or seem to be their collaterals, and to share some part in the Sovereignty: now if it so happen that these two Authorities justle one with another, and that there be contestation about Jurisdiction; the example of God himself obligeth both parties to surpass one another rather in wisdom then strength. See how this mighty God deals with them that oppose him; he puts them to the worst rather by his wisdom then his strength. Should he ever use his might, would he not ruin them in a moment? but he takes more delight to overcome them by his wisdom. And by reason that this power of his cannot be discerned by a multitude of successive events which require time, he forbears to employ all his puissance against his adversaries. To be brief; he had rather be acknowledged wiser than they, then to show himself stronger than they.  
Amidst this study of wisdom, let Kings also be mindful of the shortness of their days. Amongst all those that reigned over the people of God, there was none but David that lived 70 years: none of the rest reached that age. O ye Kings, I verily have said, ye are gods, ye are the children of the Highest; Nevertheless, ye shall die like men, and fall as soon as any other.   

2. The people's duty towards their Kings, and themselves.  
Now let us speak of the people: and here I put a Question: Wherefore our Lord commanding (Mat. 22.21) to render to God and Cesar what to them belongs, mentions in the first place the deuce toward Cesar, before the duties appertaining to God? We know full well, that God's interest is to have the precedency before any whatsoever of Kings: some distinction notwithstanding must be made herein.  
1. Through all the inward and secret inclinations of the soul, our affections ought to be for God rather than any creature whatsoever: in this respect we must fear God before we honour the King, 1 Pet. 2.17. Yet are there many external acts, which though they may have a reference to the service of God, ought sometime only to follow after those that we own to man: So he that will offer sacrifice, and is at odds with his brother, must let alone his oblation, and agree first with him.  
2. The chiefest graces give the lesser leave to work first in matters of this nature; and commonly all graces begin from the inferior functions. To give alms is a more excellent work then to pay a debt; nevertheless upon just demand, the payment of the debt ought to precede the giving of alms; and Justice goes before Charity, although this last be the greater grace. In Charity itself, to love our enemy is a far greater gift, then to love our friend: nevertheless, in a like strait and exigency of them both, benevolence toward a friend ought to take place.  
3. Under colour of God's right many Jews made scruple to pay tribute to Cesar: But our Lord approving of both the duties, mentioned that first whereof they made doubt, and proposed the question to him.  
This Sovereign Lord God hath further manifested, even by his own example, what esteem we ought to have of Royalty: Many times he hath so far favoured some certain persons, as to offer them their choice of divers things that concerned them; but never gave he this privilege save to Kings. We find four of them that had this prerogative; David, to whom it was permitted to choose one of the three judgements that were propounded to him. Solomon, who amidst so many blessings that a Monarch could desire, had permission to choose, and promise to obtain what he should ask. Ahaz, who had order to ask what miracle he pleased, either in heaven or earth. Ezekiah, to whom was offered the election of two great wonders; viz. that the shadow of the Dial should leap forward, or return backward ten degrees in equal distance. 'Tis a special favour when God presents the choice to men: But this he never did yet except to Kings only. And by this singular privilege he hath declared the account that men should make of their just desires.  
Let's here touch another remarkable Point: When God was minded to overthrow the Jewish State, the first act of his justice was to remove their Kings. We know that this people had also both Prophets and Priests: but God took not from them these lights all at once. He gins with the Regal power, which was wholly extinct and suppressed in Zedekias, that was their last King; they had still Prophets, yea, after their return from Captivity: but soon after God took away their Prophecy likewise, and nothing was left them but a corrupt Priesthood, that in its time was also abolished. So that it is evident, the ruin of their State arose from the subversion of the Seat Royal.  
I have one question more: When is it that a Kingdom is in most danger? when the King is good and the people bad? or when both, viz. King and people are alike wicked? One would judge (at first sight) that there is more likelihood, and more reason of ruin when both are evil, then when one of the two is good: The contrary, notwithstanding, falls out sometimes, and we are able to bring instance of it. A man may very well report here what is observed of Hoseah the last King of the ten Tribes, (2 King. 17.2, etc.) viz. that the Text saith of him, that he sinned not so much as the Kings his Predecessors had done: and yet in the days of this Prince (the less  of all those that had swayed the Sceptre before him) the people were carried away prisoners into Assyria, whence they never more returned, and the Kingdom was laid in the dust, that had stood and endured so long under the Dominion of so many wicked Kings: Why did not this final desolation befall it under Jeroboam, author of the idolatrous golden Calves? Or under the detestable and bloody Ahab, that brought in Baalisme, and massacred the Prophets? The Hebrews render some reason for it. When the King is evil (say they) the people have some pretence to be so too: For the greatness of such an example, the naughty influences of a depraved Court, the incitements it yields to do evil, the disgraces and discountenances that it puts upon good men, bring the world to that pass, that it is a fault to be without fault. But when the King is good, the wickedness of the people hath no excuse: but on the contrary, they are so much the more condemnable, and liable to greater punishment. But oh, how happy is that Kingdom, where the King and his People are united in goodness! Oh how precious and odoriferous is that oil which descends from the head to the feet!  
For the remainder, I will not here handle again the Question we treated of not long since, concerning two parties that make war one upon another; viz. if it be always true, that one is always in the right, the other in the wrong: it often happens, that both are in the wrong in divers respects. In the War between Abimelech and the Sechemites, both sides were faulty, and God destroyed the one by the other, Judg. 9 often also he that is in the wrong, thinks he hath good title. In this War of David upon the Tribes, if God had not decided the strife, would not any man living have said, that the right had been on the people's side? David for title of his Royalty, alleged that he was anointed by the hand of Samuel. The Tribes that were willing to continue the Crown in the house of Saul, pleaded Saul's unction, his installing in the Royal Throne performed by the hand of the same Prophet, not only in private, as was the unction of David, but in the presence of all the States of the Kingdom, after he had been chosen of God, and by him recommended to the people. Besides, might they not have stood upon the many years of Saul's Reign, and his Family in possession of the Garland? Doth not all this, I say, seem to condemn David's claim, and justify the arms of the adverse party?  
But to conclude, Put case the right be all on one side; shall the sword devour continually? O doleful sword! How long shall it hold? do we not know that the fruits of War are bitter, even to the Conquerors themselves? Shall we never be glutted with eating bread kneaded in tears, and tempered with humane blood? For the Countries are all bedewed with blood, and all our channels run over with it, as well as did sometime those of Egypt; our cups are full of it, and our drink is nothing but horror: all the veins of the body of this State are open; from the sole of the foot unto the top of the crown, there is nothing but black and blue, bruises and bloodshot; she is stretched out at length upon the ashes that our combustions and firings have left; her heart is quashed, hardly panting between life and death: with a dying eye she looks about, if there be any will have pity upon her wounds. O King, and ye Ancients of Israel, how many souls this day conjure you with tears of blood (which would move the very rocks themselves) and that by the holy bowels of Christ, that you would put some end to these calamities! Let then the Heads of Israel go tell their King, Behold, we are thy flesh, and thy bones; Thou and we together, let's staunch this blood, quench this fire, and remove these pitiful ruins: let's restore to the Church its lustre, to the Laws their vigour; to the Common-weal an happy peace. Let both sides endeavour to outgo one another in benignity, sincerity and piety. Let all ambitious aims, private interests, sinister respects, cunning wiles, and fraudulent designs be far apart from this Meeting. When they shall treat thus on both sides, will it be matter of difficulty (think you) to find means of agreement? The highest mountains will stoop, and become plains before you; the lowest valleys shall be filled, and this great gulf which severs both sides, shall be leveled, that both may come together into one.  
Now let us call upon the God of heaven, that he would be pleased to come and take his place betwixt the King and the Ancients of Israel, as Judge of their Treaty, Moderator and Decider of their differences. If we be not enemies to ourselves, if we have not sworn our own utter ruin, if we do not take pleasure in perishing, Mercy yet and Truth shall meet one another, Righteousness and Peace shall mutually kiss; Truth shall bud forth out of the earth, and Righteousness shall look down from heaven.    
FINIS.