MEDITATIONS Upon 1 Sam. 26.19. Humbly presented to the COMMON-COUNCEL OF LONDON, For their serious rumination.  
By their servant for their good, HENRY BURTON.  ROM 15.4. 
Whatsoever things were written afore-time, were written for our learning.  ISAI. 9.16. 
The leaders of this people cause them to err; and they that are led of them, are destroyed.  
If ye know these things, happy are ye, if ye do them.  
LONDON, Printed for Giles Calvert. 1647.   

To the Right Honourable the Lord Maior, with the Right Worshipful the Aldermen, and the rest of the Common Council of the City of London, Grace, Mercy and Wisdom be multiplied.  
SIRS,  
THat I, of so small acquaintance with you, yet to you all not altogether unknown, should present you with any such service as this, though it may seem to some too much presumption, yet not to any (I hope) either arrogancy, or importunate impertinency at this time, as being not unseasonable for Truth, at least to the wise, no not in this so idolised adulatory Age, which as, a mel dew hath so much blasted both our blossoms with blackness, and our fruit with barrenness. And though for some respects I may worst do it, yet having by the good Providence of Heaven spent the best part of my life in this famous City, and that also as an unworthy Watchman therein, and not having at any time been negligent (within my narrow Sphere) to give warning when apparent danger approached: I should judge myself very unfaithful, if 〈◊〉 〈◊〉 last, being near the time of giving up my account to my righteous Judge, I should be silent, especially when I see a storm hanging over this City from an angry heaven, and while there is yet some hope left of preventing of it. For if the Egyptians at Moses his warning of the next morrows hideous storm of hail, did, many of them, forthwith withdraw themselves and cattle into their houses for preservation; then much more should Christians be wise in this point, and especially when, not a Moses, yet the meanest Messenger is sent with a Message from God, no less true and certain than that of Moses was, because God's Word itself. And for the truth of what is here brought unto you, and how far, or how near, or how truly it concerneth you all in the application, I leave to your maturest and most Christian wisdom to judge. And when this comes to be applied, either as a Preservative or a Corrosive, if it be with patience endured, it is a hopeful sign of cure: if otherwise, yet in endeavouring the good I wish you, I have herein 
* Ezek. 3.17. to 21.  freed mine own soul. Nor durst I forbear this duty at this time in a matter of so high importance, if well weighed, as wherein the weal or we of this Body, in reference to the righteous Judge of all, is so much concerned.  
Consider what is said, and the Lord give you understanding in all things: Which is the humble and earnest Prayer of  
Your faithful servant in the Lord, HENRY BURTON.   

Meditations upon 1 Sam. 26.19. in these words: Now therefore, I pray thee, let my Lord the King hear the words of his servant: If the Lord hath stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the Lord: for they have driven me this day from abiding in the inheritance of the Lord, saying, Go serve other gods.  
THese words spoke David at a good distance of ground to King Saul, when he was pursuing him, and newly after he had now again saved saul's life, as he had done but a little before in the cave (1 Sam. 24.) And they are a part of his answer to Saul, who awaking from his dead sleep (while David took him napping, with all his guard about him, so as Abishai, at David's command, took only saul's spear, and pot of water at his head, having as good a will to have taken his life) and hearing David's voice, said unto him. Is this thy voice, my son David? Who said, It is my voice, my Lord O King. Wherefore doth my Lord thus pursue after his servant? For what have I done? or what evil is in my hand? Now therefore, I pray thee, let my Lord the King hear the words of his servant, etc. So as (vers. 18.) David pleads his innocency towards Saul; also his humility; also his fidelity and integrity, though the Lord had now the second time closed this persecuting tyrant into his hand, so as it was in his power to be revenged on him for all his murderous hatred, and insatiable malice in seeking and pursuing his life. And whereas David asks him here, What evil have I done? he might as well have said, What good have I not done, that thou shouldst thus requite me? I could but now have smitten thee with thine own spear, where with formerly thou 
* 1 Sam. 19  attemptedst to smite me to the wall, when thou hadst bound thyself with an oath, not to slay me; yea, ●nd then also when I had again made a great slaughter of the Philistines thine enemies, whereby both thou and thy people were delivered. Thou callest me thy son, but hast from the beginning used this relation as a snare to destroy me, and that by those very enemies the Philistines, from wh●m through my God I have so often delivered both thee and all Israel. Now therefore, 
* 1 Sam. 24.12.  the Lord judge between me and thee, and the Lord avenge me of thee: but my band shall not be upon thee. And besides all this, thou mayst remember how thou didst confess unto me with tears, when before I spared thy life, 
* 1 San. 14.17, 19 1 Sam. 18.28  that I had rewarded thee good for evil, and that thou knewest well that the Lord was with me, and that I should surely be king: wherefore then fightest thou against God, in thus hunting after a flea in the wilderness?  
But come we to David's words here: He prays his pursuer and persecutor, saying, Let my Lord the King hear the words of his servant. His preface for attention, imports weight in his words, being also spoken to a King; and as his speech came from an humble heart, so it was full of charity, earnestly seeking (if possible) saul's sound repentance at length, after so many backslidings, from his solemn promises, and hypocritical protestations. Nor did David thus speak for Saul only, to deter him, but for all those who either counselled, or instigated, or assisted him either with their power, or with their 
* As the Z●phites, chap. 26.1. & 23.19, 20.  officiousness, in carrying tales to Saul where David hide himself from his fury, or through ungratefulness would betray him into S●uls hand, whofe City he had but a few days before 
* As the men of Keilah, cha. 23 12.  delivered from the Philistines. And now, ye noble Citizens, let a better spirit move you to hearken to David's words here then was in Saul, at least in case you shall find yourselves no less in some measure concerned in them.  
For here we have David for a type of Christ, as David's Kingdom was a type of Christ's Kingdom. And here we have Saul, a persecuter of David for his Kingdom's sake, a type of all persecuring tyrants, and that under the name of King of Israel, under the name of Christian, or Protestant Religion, persecuting the spiritual Kingdom, and freeborn subjects, 
* Revel. 1.6.  yea, the Kings and Priests of Jesus Christ, and all to uphold a tyrannical, worldly and transitory kingdom. This tyrannical King Saul (according to samuel's prediction and description of him, 1 Sam. 8.) with his servile and enslaved people, so persecute David and his from place to place, that they could now here rest or breathe in their own native Country, but were driven to seek refuge even among their enemies, the Philistines, and that also at Gath, whose champion they had not yet forgotten to have been vanquished by David, and their Army routed, and themselves from time to time still put to the worst by David, whose very name was dreadful in all the land of the Philistines. So as it must needs be extreme necessity that should drive David and his men to such d●ngerous exigences as these. Or suppose that Saul and his did not seek to take away David's life; nor the life of those Worthies with him, but threatened them only, and were content they should live and breathe in their own land, 
Josh. 9  but in the same condition with the Gibeonites, to be bewers of wood and drawers of water to all the Congregation, but to be cashiered, and for ever abandoned from and made incapable of all Offices of trust or credit either in the Civil or Ecclesiastical State, and so to be made the vilest and basest of men, even the 
* 1 Cor. 4.13.  filth of the world, and the off soouting of all things. Were not a life upon such conditions infinitely more bitter and intolerable than the vilest and cruelest death, especially to noble and heroic spirits, and who had been so prodigal of their dearest blood for the saving of their Country from Philistian Lordly domination? God for bid (you will say) that Saul and his should ever have been so ingrateful and brutishly minded, so to reward such Worthies, that had so highly deserved of their native Country; and 
* Heb. 11.38.  whom the world was not worthy of. Certainly (most wontby Citizens) I am persuaded, that not even in that 〈◊〉 modelled Common-Councel of London, out of which so many, honest, godly conscientious men have been lately sequestered, yet any one is to be found therein, that would approve of saul's practices against faithful David, that fought so gloriously for Israel, but that such a one must needs be bereft and stripped of his very naturals, and principles of humanity, having the 
* Dan.  heart of a beast, with his brains cracked; so void of all hope or imagination were it, to find the least atom of grace, Religion, or conscience, other then desperate atheism in such a monster, as being void of common reason, should he not be voided out of Common Council? But I leave it to your more sad consideration, and proceed to the matter of David's speech to Saul.  
Which matter confists of two branches: 1. Concerning the Lord, 2. Concerning men. The first is in these words, If the Lord have stirred thee up against me, let him accept an offering. The second in these; But if they be the children of men, cursed be they before the Lord: for, etc.  
For the former of these: The Scripture teacheth us, that when God's children, as David, are persecuted by wicked men, as Saul, it is the Lord that stirreth up those men against his people. Thus did the Lord stir up Pharaoh and the Egyptians against Israel, Rom. 9.17. Exod. 9 16. Bsal. 105.25. And in so doing, the Lord useth the wicked as his rod, or sword, or staff, or saw, or suchlike instrument, wherewith to chastise his people, (as Isa. 10.15.) when those wicked in the mean time are immediately set on by their own malice. And the Lord, in so delivering his people into the hand of the wicked, as he doth it for the good of his children, so he doth it in wrath to their persecutors. It is the greatest judgement in the world, for men to be given up to the power of their own wills to afflict and oppress God's people, Gen. 15.13.14. Exod. 9.16. Isa. 10.15, 16.  
Obj. But hath not the Lord a disposing and overruling hand in all things that are done? Is there evil in the City and the Lord hath not done it? How then is it said here, If the Lord hath stirred thee up? Or is there a time wherein the Lord may be said not to stir up? And if so, when may the Lord be said to stir up wicked men to afflict his people, or when not?  
Ans. It is true, that at no time do the wicked lift up their hand of God's people, 
Isai. 10.15.  but God's hand stirs them up to the action; as the Axe cannot hue, unless it be acted by the hand. Yet sometimes God is not said to stir up, as at other times: And that is, when there appears no external immediate cause moving a man to this or that action, than the Lord comes in for the immediate moving cause of it, and not man: as Exod. 21.13. And therefore in this place, the question is put, If the Lord stirred up Saul, or, If the children of men did it. If the children of men were the immediate moving cause, in stirring up Saul to persecute David, than the Lord cannot be said to be the immediate moving cause. Where then there appears no other external cause moving, then is God the mover, and owns the action, as here, both in relation to Saul, in judgement, and to David, for chastisement. And therefore David addeth here, If the Lord bathe stirred thee up against me, let him accept an offering. As if he should have said, Though thou, Saul, hast no cause thus to pursue me, yet true it is (if the Lord shall strictly examine my carriage towards him, he may find matter to provoke him to set thee on, as a fierce lion, to tear me in pieces. But, if so, that he have a quarrel against me, let him accept a 
* Weich was a Levitical expiation, typing out the true Sacrifice of Christ, the one Propitiatory for sin, 1 Joh. 2.2.  sacrifice, or offering at my hand. But against thee, O King, I have not transgressed, that I should ask pardon of the Lord for it; but herein I appeal to his justice, to 
* Psal. 7.8. see the title of the Psalm, in reference to saul's quarrel against David.  judge me according to my righteousness, and according to mine innocency that is in me.  
Now touching the second branch: But if they be the children of men that have stirred thee up against me, cursed be they before the Lord. Children of men are so named here, as being opposers and oppressors of the children of God. So David complained, when he fled from Saul, Psal. 57.4. Such children of men then, as either stir up others, or do themselves persecute the children of God, they show themselves to be therein no other than the children of men, not the children of God. Nor doth this excuse Saul, that he was egged to this by any of his Doegs, or flattering sycophantizing Courtiers. King's will never want bad Counsellors, if they be bad themselves. If a Ruler hearken to lies (Prov. 29.12.) all his servants are wicked. If Saul were led by bad Counsellors, he might thank himself, that either his example led them to it, or that he was led by them. Ahab followed Jezebels counsel to get Naboths life and vineyard, and that by an hypocritical way of a Fast: But both he, and she, and their house, and Kingdom paid dearly for it. Adam lays the fault on his wife, and she on the Serpent: the Serpent is cursed, but they escaped not , so as the earth became accursed for their sakes. So here is a curse imprecated upon those children of men that stirred up Saul to persecute David: But did not this Curse involve Saul too? Did not the Lord forsake him? No Samuel now to pray for him, being before his death 
* 1 Sam. 16.1.  forbidden any longer to mourn for him, as being rejected of God. And henceforth he proceeds from evil to worse and worse. Now the 
* Vers. 14.  Spirit of the Lord for the government of his kingdom departeth from him, and an evil spirit from the Lord troubled him. Now, 
* 1 Sam. 28.6.  when he enquired of the Lord, the Lord answered him not, neither by dreams, nor by Vrim, nor by Prophets. Then, 
* Vers. 7.  he sends to seek out a Witch, to inquire of her. And all along, he stands to none of his promises and oaths made to David, but pursues him continually to make an end of him. And in the end he falls by the Army of the uncircumcised Philistines, and being sore wounded, he desperately fell upon his own sword, and so died.  
Object. But David was a Prophet, and so might imprecate such a curse, which upon like occasions we have not the like warrant so to do.  
Answ. Nor need we. This curse is not taken off the file, but stands in force still, and is recorded to admonish us, upon whom the ends of the world are come. If we counsel others to evil, or if we follow others counsel to do evil, both fall under the same curse, under the same condemnation.  
But now what or whom doth all this concern? Or what is it to this famous City, as to those whose Body Representative (as themselves hold) the Common Council, this should be inscribed? Certainly much, every manner of way. Shall I deal clearly? Surely I must: Otherwise, I should neither fear God, nor love you, nor desire the honour and safety of this City. Which God forbidden. It was said of old of Judah, 
* Jer. 17.1.  The sin of Judah is with a pen of iron, and with the point of a diamond. O that it might not be said so of London! But is not the sin of London written, published, and made conspicuous in the eyes of all the world? I beseech you consider what you have done. Read over again, and ponder well those frequent press, importune Petitions, Remonstrances, Representations, what daily pursuance of them to the Two Houses of Parliament, wherein, among many good things, you were so importunate to have those Worthies of our Nation (whose endeavours God hath crowned with so many glorious Victories over potent enemies) to be trampled under feet, abased, disgraced, cast out of all Places of honour, credit, or trust, either in Church or Common-weal, and to be for ever disabled and made uncapable thereof, who have from the first to this day all along shown themselves so faithful, affectionate, valiant, and prodigal of their dearest lives, and all to deliver this City and Kingdom from becoming a spoil and prey to those, who had long ago, in their enlarged and insatiable desires, swallowed up London at a morsel. And your casting out of Common-Councel and Militia sundry honest men, for no other known cause, but because honest, as a leading case to the Parliament to do the like, is of the same nature with the former. But whence is this? or what heathen stories or Turkish histories can furnish us with any such examples as these? Certainly the Grecian 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law, by votes or little shells put into a pot, for the banishment of their most famous Worthies for ten years, as Aristides, Camillus, etc.  Ostracismon is no way parallel, being a Law to banish some one in the City, eminent for his virtues, as Aristides, for ten years. How is it possible then, that such things should proceed from men professing to be Christians? Certainly they could not come from men that had but humane Principles; much less from the Common-Councel of so famous a City as London is. 'Tis true indeed, and is not denied, that you have acted these things, and have owned them. But I beseech you, were there no children of men that have stirred you up to these things. No nocturnal Conclaves whence these counsels sprung? Certainly, whoever they be (and you know best) though they be in as high esteem with you, as if they were Angels of light, or Oracles from heaven, yet (by thi● Scripture) cursed they are before the Lord, because they have instigated you to remonstrate and represent the faithful in the Land, and the Preservers of Israel (such as David was) odious and vile to the Parliament, thereby to bring that Body Representative, and so the whole Body of the Land, under a most damnable guilt of unnatural ingratitude, and diabolical malice, in driving those our brethren and benefactors from abiding in the inheritance of the Lord, 
1 Sam. 16.19.  as Saul, with his children of men, did David, which wrapped them all in the Curse.  
Now what is to be done, that (if possible) this curse may be removed, and the sin expiated? Some, perhaps, will say, that no doubt those concerned in the said Remonstrance or Representation, are now well satisfied, the City and Army do well accord together, and do both jointly stand for Justice; and the Common-Councel hath in a late Petition desired, that, satisfaction being made by Delinquents, an Act of Amnestia or Oblivion may be passed and confirmed, for an utter abolition and final reconcilement of all parties and differences, for settling of peace, love and unity among the subjects of this Kingdom. A blessed Petition. But, dear Christians, there is one thing remains to be done, besides this peace, love, and unity among ourselves, and with men; and that is, our peace with God: otherwise, as Jehu said to Jehoram, What Peace? Certainly God requires this of you, the Common-Councel of London, for that which you have done against your brethren in the Army, and elsewhere (only because in point of judgement they differ from you, though they have hazarded their lives for you) which as it is a high breach of charity, and an unsampled ingratitude, so it is most odious and abominable before God, whose Justice and Wrath, if not appeased by faith in Christ, accompanied with sincere Repentance, and public Humiliation, will undoubtedly (if God's Word be true concerning Saul, and other in the like case) break forth upon you and your Counsellors, yea upon City and Kingdom: For 
* Gal. 6.  God is not mocked: for whatsoever a man soweth, that shall he reap. In King David's time, 
2 Sam. 21.  a famine of three ●●●rs was in the Land. For what cause? David inquires of the Lord, and the Lord answered, It is for Saul, and for his bloody house, because be slew the Gibeonites. Why? Saul was now dead; and doth the Lord now under David's Reign punish Israel for saul's sin? Yes: Gods forbearance is no forgiveness, his patience is no payment. And though Saul was dead yet Israel being accessary to saul's sin, God punisheth them. And because Saul slew the Posterity of the Gibeonites, God now requires it at the hands of saul's Posterity. The Gibeonites demand of David seven of saul's sons to be hanged, which is granted. But why should all this ado be for the Gibeonites? for these Gibeonites were not of the children of Israel, but a remnant of the Amorites. I, but the children of Israel had sworn unto them. Now observe it well: As Saul in his zeal for the children of Israel slew the Gibeonites; so the Lord, now in his zeal, both punisheth the children of Israel with three year's famine, and slayeth seven of saul's sons for satisfaction to the Gibeonites. Now if the Lord were so zealous and exact in his Justice in so punishing saul's sinful zeal, and avenging the slaughter of the Gibeonites, though aliens in Israel; what impunity can they look for at the hands of the righteous God, who (out of what zeal soever, be it for those new lords to be set over them, as the people's zeal was to have Saul for their King, rather than the Lord, 1 Sam. 8.7.) are so extremely injurious and oppressive, and that to their brethren, their own natural Countrymen, yea perhaps kindsmen too, and (that which is above all other relations) their preservers and deliverers from utter ruin and destruction of them and theirs, and that with the extreme hazard of their own lives, interposing their bodies between the City and utmost imminent mortal destructive danger, and that in a juncture of time when the enemy was in the top of his strength, and in the ruff of his jollity, fully resolving the day was his, before it dawned; and on the other side, our Army consisting of raw Soldiers, and no less raw Offices, was at the lowest ebb, and given for lost, as men that durst not engage, and whom the enemy supposed would rather flee then fight: so injurious (I say) as to go about, in stead of putting at least Laurel Crowns upon their heads, to make them levelly with the Gibeonites, to purchase their lives with being hewers of wood and drawers of water to the whole Nation, as glad that they may but breathe in the common air, and live of a morsel of bread, to lengthen their miserable lives, so much worse than death, by how much these are men of a more noble and heroic spirit, than so dearly to prise a most ignominious life, after so many large proffers of their dearest blood to purchase a most glorious death. No greater injury nor indignity can be done to well-deserving Virtue, then to recompense it with impious Scorn. David would not suffer those Worthies of his to be sent back with disgrace, 
1 Sam. 10.  with their beards half shaved, and their garments cut off to their huttocks by Hanun the Ammonite, to whom he had sent to congratulate his new Crown, 
2 Sam. 12. 26-31.  but to revenge such an indignity, gathered an Army, wherewith he brought under the proud Ammonite, so as he took his Royal City, and the Crown from his head, and put the people under saws, and under harrows of iron, and made them pass thorough the brick-kiln; and thus did he to all the Cities of the children of Ammon: and all this (I say) for one disgrace put upon David's servants, though new garments and their new grown beards might seem to heal all again. And will not our David, Jesus Christ (trow you) avenge such horrible indignities as your Remonstrances and Representations have cast upon his Worthies, and such as have done more for you then a compliment; and so much the more, when the disgraces put upon them reflect upon himself, whose power and goodness hath by them, as his servants and instruments, achieved so great things for you, the City, Kingdom, Parliament? Can any thing have been invented more dishonourable to Christ, and more darkening the bright beams of his glory shining forth in those famous acts of his, wrought by this Army, than thu●, not only to bury such glory under an infamous act of eternal oblivion, but to brand those servants of his with the Thracian notes of perpetual villainage? Nor do I, but the thing itself speak and proclaim this. Your Remonstrance and Repreientation are extant to all the world.  
But what might be the cause of all this calamity? A monstrous conception sure, that brings forth such a monstrous birth. Why, the reason is (were there any reason at all in it) that those Worthies of the Army do not in all things concur in their judgements with you (I would say, with your Teachers, whose judgement is yours) about the things controverted at this day, touching Christ's Spiritual Kingdom, while they would rack men's Consciences to conform to such a Church-Government as they are never able (for all their titular Jus divinum) to make out from Scripture-evidence. So as such forcing of the Conscience (otherwise informed and persuaded by the Word of God) as it is a horrible violation of our late Solemn Covenant for a Reformation in all things according to the Word of God; so it is no less Antichristian Tyranny over men's souls, then that which the Pope and Prelates have exercised over us, if not worse, 
Jer. 28.13.  when the wooden yokes of the Prelates being broken, seem now to be turned and multiplied into many thousand yokes of iron. Consider therefore, ye worthy Citizens, whether it was not the very spirit of Antichrist breathed upon you by those who have changed the name, but not the nature of Prelatical Usurpation, that hath thus imposed upon your facile Credulity, begotten of your high opinion of them, to undertake such a horrid attempt for the perpetual enthralling and vassalizing of both souls and bodies of those who have been your Deliverers, and who have abundantly proved themselves to be (next under God) the best and faithfullest friends that either you, or the City, or our native Country of England have in all the world at this day.  
Therefore, most dear Citizens and Countrymen, 
Acts 3.13, 14▪ 15, 17.  let me use the Apostle's words to you, which he did to those that had (through the subornation of their Synedrion, the Priests and Pharisees) by their land Vote, Crucifigs, Crucifige, killed the Prince of life, saying, Now brethren, I wots that through ignorance ye did it, as did also your Rulers. And certainly (I affirm it again and again) never could your own genius (being ingenuous men, and of a generous breeding and education) ever have led you into such a miserable Maze, had not your over-credulous harkening to some other's Counsel, ensnared your over-confident presuming on some supposed good in it, (as Eve, through the Serpent's subtlety, supposed to be in the eating of the forbidden tree) so leading your harmless intentions captive at their will, to be the instruments of serving their ungodly & unnatural design. Let me therefore add, and apply to you (as the most sovereign and only remedy to cure the wound of your conscience before God, and of your honour with men) that exhortation of the Apostle, Acts 3.19. Repent ye therefore, and be converted, that your sin may be blotted out, when the time of refreshing shall come from the presence of the Lord. Make your peace with God, and so with your own conscience, as well as with men; and for that end, petition the Parliament for a Solemn and Public Fastday, wherein your humble and sincere confession before all, may stop the mouth of so crying a sin, that God may have his glory, and you his mercy, and both Parliament, City and Country impunity, especially whose spirits shall sympathise, and bear a part with you, and chief those, who have had the prime share with you in the sin, either in counselling you to it, or not deterring you from it (for either of these ways the sin is theirs, Ezek. 3.18, 19 Matth. 5.19.) that so they may be the first to share in the shame, and yourselves not the last.   
FINIS.