Die Mercurii, 22. Feb. 1642. IT is this day ordered by the Commons House of Parliament, that Mr. Glyn shall return thanks to Mr. Bridges, for the great pains he took in the Sermon he Preached at the entreaty of this House at St. Margaret's, in the City of Westminster, (being the day of Public humiliation) and is likewise to desire him to Print and publish his Sermon; And it is further ordered that no man shall presume to Print his Sermon, but whom he shall Authorize under his hand-writing. H. Elsing Cler. Parl. D. Com. I do appoint Andrew Crook Stationer, to Print my Sermon. W. BRIDGES. JOABS' COUNSELL AND KING DAVID'S SEASONABLE HEARING IT. Delivered in a SERMON Before the Honourable House of COMMONS, At their late solemn Fast, Feb. 22. By W. BRIDGES, Preacher of the Gospel at Dunstan's in the East, London. LONDON, Printed by R. Cotes, for Andrew Crook, and are to be sold at his shop at the sign of the Green Dragon, in Paul's Churchyard. 1643. TO THE HONOURABLE the House of COMMONS Assembled in PARLIAMENT. IN a willing obedience to your Commands, I here present to your Eyes, what You were lately pleased to attend unto with great patience and Christian cheerfulness with your ears. Christ jesus please to speak that to the hearts of the Auditory, which I did to their ears, that in this time of great sorrow, there may that evidence be to our Ministry (which would be to every conscionable man, a matter of great joy) that some may be undeceived and brought to see the things that concern their peace: A wonderful security and insensibleness lies upon our people every where, beside a spirit of contradiction or malignity, deserving a censure like that Act. 7.51. My humble request to you is, that you will please to accept this as an earnest of my affectionate service to you and the Public. My humble request to God for you is, that he will please to carry on the weighty Services you have in hand for his glory, and the good of the Kingdom of jesus Christ, and the bringing to pass the work of Reformation, through so main, so great oppositions. So prays your most humble Servant, W. BRIDGES. From my Study in Minchin Lane, Feb. 27. 1642, THE PREFACE. THE business of Christ Jesus Kingdom, in these sad times, (ye Servants of the living God) is looked upon with the squint eyed multitude, under an Hexapla of considerations. The first is a Theological, they would make us believe they desire Divinely, or at least Divine-like to behold it. To say nothing of Books, Dr. Ferne. for they have had their Answers, and some of them newly furbushed over, speak such language now, as the Author knew not in the time of his delivery, of himself, upon that subject, Grand Rebellion by Gr. Williams. or else the Title page says that which the Book proves not at all. I shall deliver the sense of the whole in that of Rom. 13. He that resisteth, etc. and of the Evangelist, Resist not evil, etc. To let go Fathers, Pr●●●er out of them, Epist. Syned. Cui nomen libellus supplex Tom. 1 fol. 80 3. Conc. ●ph●s. Da●enet. pa. 77. something out of the Counsels, the Doctrine of our own Bishops, and other things that might be said, I shall desire the Reader to observe from me, 1. That the King must command not only according to Gods, but Man's Law also. 2. That if he do not so command, the resistance is not a resistance of power, but will. 3. That to say such a resistance must be but only defensive, is nonsense, for so a man may be resisting ever, and never, resist like the women of whom the Apostle says, they are ever learning and never attain to the Truth. The Second is an Historical; they conceive and say, Never such times, such Taxations, such Precedents, such a war, etc. Never? Sure you err much in point of History, the twentyeth part, fifteenth part, See Chron. K. John. Ed. 2. etc. seventh part, as in the Reign of King john and others, etc. But here the willing to learn, must know, 1. That if some be taken away, it is to preserve them, and the rest. And 2. Whether they had rather part with it to the Parliament, or that and their lives too, to the Cavaliers? The third is a Legal consideration: Some propositions I would make to our Malignants skilled in the Law, which shall be these: 1. whether I had better trust to another man's favour, or to mine own strength for my defence? My strength is the Law, against which, if the government command it does me wrong, if I obey, I do myself wrong. 2. The great offence of authority is whatsoever is committed against the security of the State. 3. Arist. Heathens tell us that the wise must give as much to the Law as may be, but to the Lawgiver as little; for (says he) he is a man subject to passions, may be miscarried, etc. 4. The Law is the common surety between the King and the Subject, that is to say, it binds me to pay the King Tribute, etc. and binds the King that I shall enjoy my protection. 5. In a word, he is a good Subject that looks up ward to see what, in God, God's Vicegerent commandeth; and secondly, that looks downward to see whom the obedience thereunto doth either hurt or hinder. Papists grant us this, Bellarm. that in the Superior three things are concurrent, 1. The place, which is from Christ alone. 2 The person, which is from the choosers. 3. The union of these two, which is from Christ, but by the mediation of a humane act: Let Protestants then have their eyes in their foreheads. The fourth consideration is critical. My money shall never help to kill men: I answer, your money is not yours, if the Lord, the Law, the Liberty, the cause or the defenders thereof stand in need thereof, no more than the ass in the Gospel or the bread and beese of Naball, Matth 21.3. ● Sam. 25. 1● theirs, in the like case. 2. I answer, your money shall not help to kill well if you hinder the kill, quelling of those who would both kill and quell us, ours, our Religion, Kingdom, you become friends of God's enemies and ours, and resolve to make peace with them, with whom God hath resolved to have war, Exod. 17. ult. The fifth consideration is a sullen Melancholy one, trading dead, our Money goes, never so many payments, etc. This man is not worth the answering, I shall only desire him to learn, if he be learneable, what job says, job 2.10. Shall we receive good at the hands of God, and not evil also? The Gospel hath been a peaceable plentiful Gospel, and then you loved it, ran after it, but now it is otherwise, you are otherwise affected. To you I shall commend that john 6.26. You follow me for the loaves, etc. The sixth is a mere foolish consideration (if it may so be termed) or rather (for fools also will be talking) a mere prating, a mere nothing, and non sensical thought about the present things in the Kingdom. Within the verge of this I shall include the indiscreet running before Authority, in things where the command and countermand are not alike. This I shall desire to be proposed within these two Propositions. First, Manners to stay the State's leisure: but, Secondly, Is it any offence to do their work for them? Good meaning may be grounded on errors, but the bad must be shadowed with colours; I shall cornmend to my Countrymen, whose salvation (if I know mine own heart) I earnestly desire, these following Notes, with some other; these by command, the other by permission, set forth to light. I have spoken herein to Christians, like such a one and context following, viz. 1. A sad and civil War in the bowels of a Kingdom. 2. Between the King and his, and his Son and his party. 3. A battle given, not without bloodshed on both sides. 4. A victory ordered by the Lord of Hosts on the King's side. 5. The sad entertainment this news of victory had at Court, and even amongst the Conquerors themselves. 6th. A peremptory and positive inference of Joab concerning the same, viZ. Thou hast shamed this day the faces of all thy servants, vers. 5. Which inference contains, 1. An objurgation or reproof in those words, Thou hast shamed, etc. 2. A demonstration of the truth thereof, Thou lovest thine enemies, etc. 3. A reason given of this demonstration, Thou regardest neither, etc. 4. A request urged to his Majesty, Now therefore up, come out, etc. 5. A danger discovered, if not granted, For I swear, etc. 7th. The event and issue of this sad business, which is, 1. On the King's part, he is persuaded, and comes out, and sits in the gate, so vers. 8. Then the King arose, etc. 2. On the people's part, they are contented, and with this glad tidings of the King's approach, come before him, strive to serve him, etc. So vers. 8, 9, 10, 11. etc. In the handling of this long Text and History to you Honourable and wellbeloved, for brevity's sake, this shall be mine order. The two first parts, viz. 1. a sad war, 2. and betwixt such parties, shall yield us this point of Doctrine. That to see a sad and civil war, Doctr. 1 in a time and Land of peace, between such parties as the King and his Subjects, is a very deplorable and doleful spectacle. Jer. 25.29. See the Lords description of a war, sad words, more sad works, if God be provoked to do them. Joab's sin is thus set down, 1 King. 2.5. Omega nostrorum mors est, Mars alpha malorum. Epigr. he shed the blood of war in peace: the blood of battle to be shed at any time is a sad and sorrowful thing; but in the time in the land of peace is a double grief. Every battle of the warrior is with confused noise, and with garments rolled in blood, Esa. 9.5. sad spectacles, sorrowful cries; see the Prophet. The shield of the mighty is made red, the valiant men are in Scarlet, etc. A multitude is slain, and the dead bodies are many, there is no end of the corpse, they stumble upon the dead carcases, Nahum 2.3. and cap. 3.3. the sighing prisoners, Psal. 79.11. mourning captives, Psal. 137. are all within this doleful spectacle of war, what war soever it be; but such a war as is in our Text, 3. Properties of a civil war.— omnibus hosts Redditens populis, ●●vils avertite bellum. yea in our times, it hath these considerations in it. 1. It is a civil war. 2. A destructive. 3. An unnatural war, and these evil properties belong to none but such a war. But why so sad a spectacle? Such a war is a fearful cause. Reas. 1 Do you make it a case of conscience you that fight? then hear a * The soldier's rule, an ill trade to kill men for money a rule: The engagement in a war (especially on the offensive part) where the quarrel is either unjust or unknown, makes both the actor and helper guilty of bloodshed. Do you make it no case of conscience, but for pay, hatred of goodness, emulation, particular revenge, etc. hand over head and blindfold undertake it? Paterculus de Roman. diseerdia. Then hear one that spoke by experience. War amongst us (saith he) is begun, not so much upon any cause, as for the wages the undertakers should receive. 2. When once begun, no man knew when it would end. 3. Covetousness yielded a cause of cruelty; rather than not rob, they will kill, etc. 4. The manner of offence was judged by the measure of coin. 5. For if any one were rich, that was enough to render him guilty. 6. And no thing or action accounted bad if gainful. So then in this lookingglass of ours we see a bad cause working two bad effects. 1. Are we scient, knowing? read 2 Sam. 2.14. or Gen. 27.40. 2. Reas. 2 Are we ignorant? then read, 2 Sam. 15.11. Such a war hath fearful effects. God and man will tell you this truth both of them. 1. God; see the Scriptures before, and add to them one more, jer. 6.22. they come from the North, that is their place, vers. 23. tells you their preparation and qualities, their mercy as little as their power great, vers. 24. shows us the people's caution; how are they prepared? very poorly, vers. 25, 26. sets down the Prophet's counsel, a sad business. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek word for war, signifies much blood. Bellum a belluis. Tamberlaine's Coach-horses were conquered Kings, Adonibezek's Dogs, 70. King's gathering crumbs, etc. Jud. 1.7. When the Swissers Anno 1443. (a) Lanquer. Chron. p. 261. vanquished the Thuricenses in battle, they banqueted in the place where they won the victory, using the dead bodies of their adversaries in stead of stools and tables. The Numantines (b) Guevara Epist. assaulted by the Romans made solemn vows amongst themselves, no day to break their fast but with the flesh of a Roman, nor to drink before they had tasted the blood of an enemy. Scipio (c) See Plutar. killed all the old women & children, and set fire of all their riches in the marketplace. Brutum fulm. p. 144. took their Town at last, and the story tells the sad issue. Or if these will not serve, you may remember the cruelties between the Spaniard and the Hollander in our own eyes. If of civil wars you would see the effects either in the Chronicles of others, or our own, you may receive satisfaction; the Brutum fulmen, pag. 144. tells us that in the late civil wars of France there were slain 120000. natives, besides other of their allies. See our own, William the Conquerotr, and successively York and Lancaster, saith my Author, (d) 〈…〉 H●st. lib. 1. c. 7. in that unhappy quarrel devoured no less than eighty Princes of the blood Royal besides an infinite number of the commonalty: these are sad effects, and yet it might be drawn lower yet, but I forbear. Such a war hath doleful bystanders. Doctr. 3 Such are either friends or enemies, good or bad. 1. The Church's friends, as jeremy in his Alphabetical Lamentations, send forth sad expressions of sorrow, for it grieves them to see her in the dust; these yield bindings (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nazi. up to the sores; they take words * Hosea 14.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. and go to God, pleading with him as if they meant to silence him, yea make him blush and shame him; these like the Jews in their Feasts, break their Glasses as jerusalem was broken, and sow (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. seed in the long furrows which the ploughers made upon our back. 2. But are they bad and our enemies? now they rejoice and cry down with her, even unto the ground, Psal. 137.7. Now they consult, Exod. 1.10. Come let us walk and work wisely; Now they conspire, gebal, and Ammon, and Amalek, the Philistines, and them of Tyre, how they may take the house, and the cause, yea and Kingdom of God too into their possession. Well then, Use 1 if war be such a cause of misery, what is the cause of war? Resp. 1. You must look upwards, and God says he is the cause: So Ezek. 14.17. If I bring a sword, etc. it is Malum poenae, therefore not brought amongst us, unless he do it, Amos 3.6. and Esay 45.7. War is amongst the treasury of God's Judgements, in the Magazine of his instruments of vengeance. The Church feels, Lam. 1.12, 13, 14. etc. And where it is not so perceived, they may feel the smarting of the wound, but (believe it) hardly run right to the cure. The people sin and God makes the sin of the King, the sin of the people's punishment. See an instance for this Hosea 5.13, 14. Oh that England might never forget that, 2 Sam. 24.1. The wrath of the Lord kindled against Israel, and he moved David, etc. How shall we be persuaded? Oh I think it is impossible, impossible I say, though not in itself, yet at least by accident, for we knock at deaf men's doors, our people are deceived, and God hath said, Let them alone. Hearing they shall hear, and not understand, etc. Esa. 6.9, 10. First, Hypocrisy hath overcome us. We are like those Micah 6.6, 7, 8, 9, 10. like them in the question we would seem to ask, not like them in the Answer, for we cannot hear the rod, nor who hath appointed it, and indeed it is because the treasures of wickedness are in the house of the wicked, no power, no will to be reform. Alas the sin and punishment are Nationall, so must the amendment be. It was the old rule, (g) Si veniam reus speret, petat cum lachrymis, petat fletibus totius Ecclesiae, Amb. de poeniten l. 1. c. 16. If the private man (in case of public sin) desire pardon, let him ask it with his own, yea, and the tears of the whole Church also. Secondly, Deceit hath overcome us; 2 Thess. 2.10. God hath given them up to believe a lie; the Note upon that Text is, (h) Infatuati seducemur, seducti judical untur, Aug. that being infatuate they shall be seduced, and being seduced they shall be punished: There is the fearful malignant, the wilful malignant, the ignorant malignant; and every one of these covers himself under falsehood, making a lie his refuge, Esay 28.15. The Sanctuary these men have in these sad times, is like the covering under Jonahs' Gourd, or Adam's Figge-leaves; Oh that they could know that, first, under God there is no hiding place, for in the time of trouble he, etc. Psal. 27.5. secondly, that upon God who casts himself, (i) Nulla vis, nulla fraus, nullae jam illecebrae poterunt vel stantem dejicere vel subjicere dominantem Bern. no force, no fraud can reach him. Thirdly, Schism and division hath overcome us, Manasses against Ephraim, and Ephraim against Manasses; but what shall I say? so it hath been, will be, must be, Christ foretold it, and we have found it true which is said Matth. 10.34, 35. But what is this Schism? I'll give three rules in answer: First, (k) Quando doct●inae seu praecepta in consetentias hominum obtendentur, quae non dubitative, said directe contra verbum Dei, aut legem humanam, etc. When things are thrust upon the conscience, which are not doubtfully, but directly against the Word of God, schism in this case is not active but passive, a due separation from the error, not the body, for to that we are united by the Spirit and love, so fare forth as it is united to the truth of Jesus Christ the head thereof. Apply this rule to the present state of our times, Schisina, 1 activum. 2 passivum and then tell me what is Schism, or what Rebellion? Secondly, Schism or Division likewise is cadent, First, Upon bad men, in whom it is either, 1. Through too much faith: or 2. Through too little Charity. Secondly, Upon good men, in whom it is either, 1. Through error of Judgement. 2. Or scruple of conscience. Apply this also, and you shall find the rash and heady malignant, so to be divided: First, he believes all, every promise, every protestation. And secondly, (which is worse) he would cut the throat of him that will not so do too. The ignorant and better malignant he is divided otherwise, he hath a little * Non est conscientia quae obligat sed lex illa quam intellectui conscientia praesentat: & revera conscientia semper praesumer●● scientiam. conscience and that scruples almost the very word King or Parliament; he hath less judgement, and that is the reason his conscience is no better informed. 3 Rule is for the Judges of what is Trouble, Schism, Division, Rebellion, etc. where you have, 1. The greater part: these say, Judicium 1. Majoris, 2. Melioris partis. Elias troubles Israel, 1 King. 18.18. and the Apostles, the world. 2. The better part, and they can tell you that this must be retorted out of the same Text. We have all this while looked upwards to find out a cause of war amongst us. Now downwards, and there we shall find our sin the cause of this so sad an effect; Nihil in poenaquod non prius erat in pecate. and there we will put a parallel between David's time and ours in point of sorrow-bringing sins, thus. 1. David's indulgence: Is Absolom such a man? a proper man, a goodly head of hair, but not a dram of grace, no * Psal. 45.13, 14. inward beauty at all, and yet the King cannot pull his heart from him although in the danger of the loss of a Kingdom. 2. This Absolom hath a party, and that in Israel too, that will venture their lives in such a desperate ungodly quarrel: Oh the wickedness of this world! No cause so ill, or person so untoward, that is or shall be without adherents as wickedly desperate as the undertaker can be in a case of mischief. 3. And these (l) Ahitophel, Sh●mei, Z●ba. A Counsellor, a curser, a cozener: a party good enough for so bad an undertaking. counsellors, cursers, colloguers, what not? We may see the old complaint too truly verified, My Kingdom is not of this world, etc. John 18.36 Alderman them that do the Devil's business show their faithfulness, (if it may so be called) the Lord Jesus hardly finds one to trust; Concilium deform voca●, glomerantur in ●nū Innumerae pests Erebi. Quest. this I am sure is a very sad spectacle, to see a good cause have so few, a bad so many friends. But let us ask one question. What marks or signs may be given for the discovery of and discerning between the good and bad cause, side, or party, in such a sad spectacle of confusion? 1. Solution. Marks to know the best side in a time of war. 1. The M●rcy. The best side is ever the merciful side, more sparing, less cruel, ready to say with him, 2 Sam. 2.26. Shall the sword devour for ever? ready to do like him, 2 King. 6.22. Thou hast taken them, but smite them not, set meat and drink before them, that they may refresh themselves and go to their Master; Mark this, and where you find it, honour that side, in times of sadness and combustion, the worst Religion is ever most cruel; Bastardly professions are ever full of blood. 2. The best quarrel is mixed, not personal; 2. Quarrel. so God be not dishonoured, sin maintained, they are ever as conscientious in laying down, as courageous in taking up Arms; with such men sin is a greater evil than war, and no shame like that, not to defend God's cause. See Joshua 22.12, 13. etc. 3. Doth God give them victory? 3. Clemency. other men shall feel their clemency, they will cause their enemy's praise God they have, and pray him they may fall into such hands. 2 Sam. 19.23. David's Cavaliers are under command. If God will please to continue us yet under this sad condition, as I am afraid he will, these few rules I desire to present the people in a desolation public. 1. The Law (m) Jus legionis facile est. 1. Non sequi; 2. Non fugere bel●●m. Veget. lib. 2. cap. 17. of warfare is, (especially in a good cause) Do not follow, do not fly an onset. 2. Every spiritual war consists in a conflict between the reason and the will: Does ours so? surely it doth. 1. It is reason the Militia be in safe hands. 2. Reason the Parliament punish gross offenders. 3. Reason men should part with some to defend all. 4. * Matth. 13.41. Religion, things be taken out of the Church that do offend. 3. God is a Warrior, Allegory. and continually fighteth against the sinner, his enemy; How does he defend? Oh he is got into a walled Town called Obstinacy, the ditch about it is a great depth of sin, the Turrets of those walls are pride, and height of spirit; but what are his weapons? resistance of the holy Ghost, and a wilful extinguishing the light of his own conscience; his Captain, blindness, and his soldiers in this war, inordinate affections; his Counsellor is folly, and his conquest hardness of heart, with the forsaking of God and security. Apply this to our present condition, and you shall find it to be England's Looking-glass. The two next points, viz. the battle and the victory, yield us this: That Christians ought in times of sadness to contemplate the actions of war which are severally performed, Doctr. 2 2. Things in war to be seen. viz. on man's part the former, for they can fight; but on the part of God the latter, he ordereth the victory, God order hereby our sight of things, Reas. 1 so 2 King. 6.16, 17. we see but half, if we see man only: We see him taunting, vaunting, boasting, threatening, he will do this, and bring to pass that, but we see God determining, Esa. 37.33. He shall not enter into this City, nor, etc. God would hereby guide our affections, grief, fear, Reas. 2 joy, etc. If a man see nothing but man, he sees nothing but fear. They inquire in Flanders, they ask at Sea, Are not all the Roundheads killed yet? Cloisters, and the whole rabble of the Romanists, all contribute heads, hearts, hands, purses, and all to this war: yea Antichrist, Tua res agitur? is thy work a doing? But turn me out one of thy companions that can give the victory; no, that is out of all your reaches, see 1 Sam. 14.20. It is God that giveth victory unto Kings, Psal. 144.10. God hereby order his own acknowledgements. No sacrificing to our nets, Reas. 3 God will have the glory: Exod. 15. and Jud. 5. are monumental chapters for such a purpose. The Christians contemplation: Use 1 here is matter for the most excellent understanding whatsoever, and as Paul said to Timothy, Ep. 2. c. 2. v. 8. Remember that Jesus Christ, etc. so say I, let all be remembered, but especially fundamental truths: There is a counsel well given, Act. 5.39. yea and well taken too, for vers. 40. to him they all consented; in what? in this main thing, that if it be of God there is no resistance, lest happily we be found fighters against God. If I had such a proffer from the King as sometimes Solomon had from a greater than he, To his Majesty. 1 King. 3.5. Ask what I shall give thee, I would first desire the contemplation of my dear Sovereign fixed on this point; We will not remember misled Ahab, 1 Reg. 22. for fear the parallel should not be good enough: But we will think of good josia one of the best of Kings, 2 Chron. 35.21, 22. Leave off to come against God which is with me, lest he destroy thee: but josia harkened not to the words of Neche, which were of the mouth of God. Next ye Patriots of our Country, 2. The Parliament. I shall desire your remembrance of this point that you may be called, (as heretofore, in such times, and upon such occasions as now) be called I say the Parliament working wonders. 3. The Kingdom. Of you ye Citizens and Countrymen, I desire the reading of jad. 5.6. the high ways were (I say will be) unoccupied, but observe vers. 8. they chose new Gods, new Devils rather, and then was war in the gates. The Christians consolation, Use 2 Nec temerè, nec timidè, men and Christians too, both or neither. Hezekiah's method (me thinks) is excellent, When the Blasphemer brags, tell God of him. Esa. 36.21. with 37.1. Say nothing to that blasphemer, but (as if they should say) Sirrah, we will complain of you to one that shall take you to task; an excellent course, be you careful in nothing, (that is, unbeleevingly, distrustfully so) but make your requests to him who gives the victory, guides the bullets, Threefold comfort. orders the battle, appoints the success, Psal. 115.3. is in heaven, i. e. on high, and therefore 1. sees, 2. and doth whatsoever he will, 3. and he is our God: Of our persons? yes: if not so, of our cause he is the God sure. Directions. 1. The old (n) Plutarch in vita Thrafibuli. rule: the dividend of victory was between the Commander, the Soldier, and Fortune: the last should be first; I am afraid the last hath too little for his part. 2. Quid est victoria? It is said of old, It is (o) Non osse turpe ab co vinci, quem vincere 〈◊〉 nefas; neque ei inhoneste aliquem submitti, quem fortuna super omnes ex●u●isse●. Dictum Armenii Pompeio. no shame to be overcome of him, whom to overcome were a shame; nor is it uncomely to be under him, whom God hath set over all. This is for the King indeed, indeed I intent it so; and it is for the Parliament too, all good Kings & Christians should intent it so. The Chronicle saith of King Edw. 2. (p) Tunc vere victus quando tot vicit prudentes milites. Walsingham. Ed. pag. 95. Ut superater victor prius 5000. hostium istius Reip. aut 5. victorias obtineter; vide Isid. Tranquil. that he was never so overthrown, as when he had overthrown so many brave and wise Soldiers; no such victory against the King, as for him to have victory against the Parliament. 3. There were in Rome certain Laws for their triumphs, that first the Conqueror should have got five victories: Allegorically, to have overcome his five senses, that is, himself. Oh such a victory on any side were worth a triumph! and surely that side is nearest the deserving of it that seek not their own ends or glory, but his that sent them. The fifth part, that is, the entertainment and sad welcome of the news of a victory, gives us this doctrine. That a victory even to them that most desire it may peradventure turn to be a thing sorrowful enough, vers. 2. Doctr. 3 the mirth into mourning, the joy into grief enough. Is drawn from the things which must or may be before a victory; I shall only quote the instance, Reasort. 2 jud. 20.21, 25, 35. with 21.3, 6. see here a victory full of blood before, and wates, that is, tears afterward: Oh these wonderful punishments, just, Paenae mirabiles, Cajetan. yet secret, secret yet just, so his Judgements, as that they are also our sins, God deliver us from them. From the things which are after the victory. Reas. 2 In heat of blood Men do any thing, but after, if conscience begin to speak, Oh then such things as these will be thought on: Secundae c●gitationes. First, the number of Christians: Secondly, the manner of their death: Thirdly, the fear of damnation: Fourthly, the illness of the Quarrel: Fifthly, my engagement to defend it: Sixthly, Oblationes pacis, prayers for peace: Seventhly, cause of refusal thereof, as dissimulation, etc. Information of the danger: Use 1 Hoc dulce inexpertis est: We must be knowing men in our dangers. May I have leave to distribute them? 1. Danger of not parting with money, so in the wars at Constantinople. Dangers in war 2. Danger of sedition, so in Jerusalem, in London. 3. Danger of emulation, so in our Gentry and Army. 4. Danger of mercenaries, so at Brainford, and every where. 5. Danger of sin, the danger of all dangers. Object. Best to leave all? Sol. Nunc periculum par animo Alexandri. That were the basest of basenesses: Now there is a danger fitting the mind of Alexander. There is necessity (says he * Pompeius, See Plutar in vita ejus. ) of Sailing, no necessity of living. So say I, a necessity to fight, none to live, in servitude especially, Ephes. 6.10. It is God's method to teach so, his peoples, to learn so. Prepare therefore, shall we? Oh by all means possible, spiritually especially, a Moses, with an Aaron, and Hur to your Joshua, Mountain men, and valley men, Exod. 17. Your doubt is the next use, and that thus, Use 2 now every man can easily tell how he stands affected, but afterwards if our Absolom be killed, what then? how then will you be affected in such a case? will you not love Religion the worse all your life time? Numaes' Temple of old had this Inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Temple of Faith and Peace. Faith first, and secondly Peace: Christian keep those two in that order in thy Soul, and take with thee these three guidances. First, See the world's order, Numb. 16.41. Understanding they will have liberty to say, ye have killed, but we must not say, ye have set yourselves against God, and therefore we are against you, and yet this is very true; if the effect be ours, the cause is yours, that's certain. Secondly, Prayer. Pray that that piece of the Psalm may be fulfilled, Be wise now therefore O ye Kings. Much, much must be in Kings, Solomon the Son shown such a Masterpiece, 1 Reg. 3.28. All Israel admired it, and feared him; So David the Father here, the danger of losing his people, is turned into the delight in gaining them; So King James the Father, shown a Masterpiece of skill in that great danger * Gunpowder treason. ; And pray we that God will guide our Royal Sovereign his Son, that he will kiss the Son of God, lest he be angry, and so he and we too, perish from the right way. Thirdly, Boldness. Pray we that boldness may be given to Joab, Micaiah, Jeremy, etc. they may suffer much ill, but nothing to the good they shall do: I shall present them with the Apostles reckoning, Rom. 8.18. And if we reckon otherwise we reckon wrong. The sixth part, viz. Joabs' inference follows, and presents us with this; That in sad times, Doctr. 4 and times of imminent danger, the greatest of men ought to suffer themselves to be very plainly dealt withal. King's have at such times given leave, and Priests and Prophets taken leave, so to deal with the greatest of men; Jerem. 38.20. But Jeremy said, they shall not deliver thee, harken unto the Word of the Lord, etc. So 2 Chron. 15.2. Eliah with Ahab, 1 King. 18.18. Nathan with David, 2 Sam. 12. Flattery is odious at all times, but at such times, Note. it is both odious and dangerous: And if ever the Lord take away from the godly, their abilities, or liberties of Admonition, Prayer, Preaching, Reproof, etc. it is a dangerous presage of ruin, or some great judgement, Jerem. 7.16. So then, we should take and have given us in times of danger, Reason. 1 more boldness, for sad times work much upon sympathising hearts, especially such as know themselves deputed to be serviceable for such reasons. See the spirit of the Apostles how it is raised: We cannot but speak, Act. 4.20 And Act. 20.24. My life is not dear, so I may carry on the service a little: What need men venture their necks, their lives, to defend the cause? Oh their conscience and the Commandment of God, God's Spirit, the Church's ruin, all concur and become mightily, yea irresistibly operative for the public. God gives another Spirit, as to Caleb, Numb. 14.24. Reason 2 The River of Jordan turned our of its course to Pella, a year together a Comer like a flaming Sword over Jerusalem. Are Sacrifice a Calf brought forth a Lamb. See Eusebius & others. Gives warnings, as to Jerusalem, fills the Air with sights and Comets. As the Cocks crow loud and thick before a storm, so these before a Judgement. This begs excuse for us, others, all well-affected sympathising one's in times of sadness. Not so much manners, discretion. For believe it, Honourable and wellbeloved in Jesus Christ, they cannot help it sometimes. And mark the instance Amos 7.13. Note. Prophesy no more at Court; No? See ver. 16, 17. He that says so, and dares to silence the Lord of Hosts, his Wife shall be a Whore in the City, and his children shall fall by the sword, etc. v. 17. But let us see the parts of the Kings chiding: First, His blame is plainly laid down: David was a very happy King here, in the plain dealing of Joab, elsewhere in Nathan. King's are not more unhappy in any thing, than this, their flatterers and falsifyers with their entertainment, reward hearing. But is it true that Joab charges the King withal? The Lord forbidden that anything but truth should be charged upon the Lords Anointed. Then for Answer, 1. Simply and by itself, David really hated to shame them that preserve him and his. 2. But it is by accident thus: as if Joab had said, Sir, I perceive there are in your heart two things, in great competition, striving for pre-eminence, your Absolom first, and then your People. Now because he hath gotten so much of your heart, therefore we get so little. And thus Joabs' charge is true laid to the King; and thus may the Subjects charge against the King be true, if lying under the like cause of complaint. But the second part is Joabs' Demonstration, In that thou lovest thine enemies, and hatest thy Friends: Is this tive? Yes, with this qualification; 1. Negatively, I do not say always you do so, but in this particular. 2. Not in all particulars neither, but in particulars of * No miserv greater to us in this sad time than this, Religion is in competition with Barbarism, purity with popery, he latter hath store of carnal men for it, for they love it, the former seen and loved of few, & therefore of few embraced competition, q.d. Joab; Sir your Absolom and your Adonijah, you may love them well, but not better than your own peace, your own people. If the Queen of your bosom stand in competition with your Kingdom, your people, you must not love her better than us, than it: Sapientia optime cernitur in comparatis. I conclude this with a History I have read: the Emperor * Turk. history. was charged with defect and want of care in government, by his Nobles and Princes moved thereto (as they alleged) by the too much love of a Lady his Concubine: Whom in a great assembly the Emperor shown to all his people on a time, and they concluded that in regard of her excellent beauty, they could not blame him for being misled by her, and so were contented. But (saith he) that you may know how little I regard her in comparison of you, he drew his cemyter and killed her before them all. If our Religion had stood in competition with any thing but Popery, our Parliament with any thing but the Gentry and Delinquents, they had never been so near a miscarriage. But the third part is Joabs' humble request: Now therefore, etc. It is in a triplicity: First, Surge, you are fall'n Sir very low, a King of others and not of yourself, how shall you rule their passions that cannot guide your own? Secondly, Egredere, you are in prison, the worst of prisons, Mens captiva manet, a bird may be kept so long in the cage, that at length she will not out though the door be open. Thirdly, Loquere super cor, speak comfort, we have heard sorrow enough, we desire now comfort, and it is only to be had in you, and with a word, a comfortable aspect upon your people, you may give it them. And the fourth part is David's great danger, if this be not done, viz. the People's desertion. But who shall apply this? Who may? Who dare? First, Let it be applied to our David, and tell him ye pillars of the People first: Then bring it swiftly to him some of you also, ye Charets and Horsemen of Israel, that there are but two governments. Two kinds of government. First, as the Soul governs the body. Secondly, as the reason, the appetite. Our King's government is not like the first, he cannot enliven us as the Soul doth the body: Then let it be like the second, as the reason doth the appetite; how is that? by commanding reasonable things. Secondly, And take heed you speak our sense. We do not * The Mother of Artaxerxes had wont to say, that they that would address themselves to Princes, must use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Silken words. Plut. Apophtheg. , we dare not think his Sacred Majesty, doth intentionally hate his friends and love his foes, but that something is unhappily got in competition with us, which yet God hath not discovered to him. Thirdly, And let this be done dutifully, humbly, in a Subjects posture, and as to a David indeed. Fourthly, And yet so boldly that you propound the danger, with this direction also, which is none of mine, Scopus nostrae professionis est ut, etc. the scope of our Profession is, that we be obedient to all Superiors, so long as this obedience brings no detriment to the Soul: but if it come to this, we must dare to use our own Liberty. Epist. Synod. cuinomen Libellus supplex, & vide Tom. 1. Fol. 803. Conc. Ephes. The seventh part, the event on the King's part, he comes to the place of Judicatory, on the People's part, they come to the place of auditory. The retractations of public persons, Doctr. 5 as Kings, etc. are exceeding attractive, like the great wheel in the watch: Instan. 2 King. 22.12. There is a concurrence, and commoving in, Reason 1 and with such actions; before goeth David's action, after comes the people's affection, a heavenly order; so dealeth God with his People, as you may see, Psal. 116.1.8, 9, 10, 11, 12, 19 and 2 Chron. 15.8.12.16. The King shows himself zealous of their good, the people show themselves as zealous of his glory, he Crowns their desires, they his Temples. There is a seasonableness, Reason 2 in this retractation of David, which is observable, before the mischief grow too big, before the Devil tempt, before the heart be hardened, before the approach of flattery, or evil counsel, the good God suggesteth, and the good David obeyeth, to return to his People that they may return to him, etc. Pray for audience in this particular, Use 1 this day of God, and of the King. In relation to us they are Gods (our Governors I mean) but in relation to God, they are but men. First, Present good, viz. that of retractation in things amiss, that they own to us. Secondly, The future good, that of submission and obedience, that we own to them. With them both, and with all those things which make to the best and blessed establishment of Peace and Truth amongst us, the Lord of Heaven be entreated to bless both the King and People in this much distracted Kingdom, for his dear Sons sake, Amen. FINIS.