Die Mercurii 24. Septemb. 1645. ORdered by the Commons assembled in Parliament, That Sir Symonds d' Eve's, and Mr Hollis, do from this House give Thanks to Mr Gibson and Dr Temple for the great pains they took in the Sermons they preached this day at the entreaty of this House at St Margaret's Westminster, it being the day of public Humiliation, and to desire them to print their Sermons. And it is Ordered, that none shall presume to print them, without being authorized under their hand writing. Henry Elsing Cler. Parl. De Com I appoint John Hancock to print my Sermon. SAMUEL GIBSON. THE ruin OF THE AUTHORS AND FOMENTORS OF civil wars. As it was delivered in a Sermon before the Honourable House of Commons in Margarets-Church Westminster, Sept. 24. being the monthly Fast day, set apart for public Humiliation. By SAM: GIBSON, Pastor of Burleigh in Rutland; now Minister of God's Word at Margaret's Westminster, Pro tempore; and one of the Assembly of Divines. DEUT. 32. 35. To me belongeth vengeance, and recompense, I will repay; their foot shall slide in due time; for the day of their calamity is at hand, & the things that shall come upon them, make haste. LONDON, Printed by M. S. for John Hancock, and are to be sold at his Shop in Popes-head Alley. 1645. TO THE honourable HOUSE OF COMMONS, Assembled in PARLIAMENT. Honourable SENATORS; WHen formerly I have been moved by friends to preach before you at the Monthly Fast, I have always declined it, and earnestly entreated them not to make the motion; being ready to say, as Ausonius to Caesar in another case, Non habeo ingenium, I have not parts for such a service in such a Presence; or as Moses answered the Lord, Exod 4. 10. Non sum facundus, I am not eloquent; for I never thought my Oratory worthy such an Auditory: but when a learned Member of your House came to me in your name, and signified your will to have it so, I could not say as that Poet did, Obsequium 〈◊〉 esse 〈◊〉 Id: though not sine subdu●●ione & sudore. Caesar sed jussit, habebo, as if he had wit at command, but the Senate sending, I resolved, I must obey, & do as well as I can with God's assistance. Lips. Ep Now having in obedience to your Order, both preached and printed this plain Sermon, I beseech you take it with all faults, and connive. This I may say to my comfort, it was preached in a good day, and we that then made our Supplications for you, and with you, found not our prayers and yours fruitless, 2 Sam. 23. 10. for the Lord wrought a great Victory that day; By Westchesier. a good encouragement to you to continue your days of Humiliation, of which you find so good effects. Often may you hear such news from your Forces, that we may enjoy the benefit of your Ordinances in peace. Worthy Patriots, it was joyful tidings to us in all parts of the kingdom, when we heard for certain, that there should be a Parliament, and that Writs were out for choosing Knights of the Shire, and it was an augmentation of our joy, when we heard of a Triennial Parliament; that I thought would be fraenum or flagrum to all corrupt men, but when we understood that there was an Act for the continuation of this Parliament, we had greater cause of rejoicing, because by this means ye have opportunity to perfect those things, which other Parliaments could but propound & begin, being sundry times broken up, before they could do any considerable service for their country. God forbid, that that high Court which is now established by a law, should ever be dissolved by the sword. Peace, 2 Chro. 12. 18. peace be unto you, and to your Helpers, your God helpeth you. He grant, that ye may prosper, and triumph in his Name and praise, until ye have finished the work which he hath given you to do, which is and shall be the prayer of Westminster, Octob. 30. 1645. The unworthiest of your spiritual Servants, S A: GIBSON. ERRATA. PAge 4. line 11. leave out Ezra and. p. 10. l. 19 leave out as. p. 13. l. 13. for though read enough; line 14. read God shall be glorified. A SERMON PREACHED before the Honourable House of COMMONS, at the monthly public Fast, Septemb. 24. 1645. 2 SAM. 17. 14. For the Lord determined to defeat the good counsel of Ahithophel, that he might bring evil upon Absalon. AS Kings have their Counsellors to assist them in the Government of their Kingdoms in peace and war: so Absalon making himself a King had his council of War to help him to manage his Rebellion, and to advance his wicked design against his Father, First, he sent for Ahithophel, who perfidiously deserted his Master the Lord's Anointed, and cleaved to his rebellious son. After Hushai D●vids friend by David's 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 go against him with twelve thousand men▪ and to surprise him▪ and take away his life; and this his counsel was well liked at the first, but after Ahithophel had spoken, Absalon desired to hear Ha●cats opinion and advice also, who rejecteth, Achitophel's counsel, yet modestly with respect to his place and parts, and delivereth his opinion contrary, that David's men were not so weak as he thought, Ira cos Fortitudinis. but mighty and in wrath, which is the whetstone of fortitude, as a bear, &c. and for military skill he was no novice now to learn that, but an old experienced soldier, and therefore 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 counsel was, that they should go stronger, not with twelve thousand, but rather gather all Israel from Dan to Beersheba, and that Absalon should go himself in person to countenance the war, and animate the soldiers, and than which way soever David took for his safety, they should be able to find him and overcome him and all his company, and not leave a man of them alive. When Absalon and his party heard this, they generally approved it as the better way, and preferred Hushai's counsel before Achitophel's; Absalon and all Israel, &c. And in the words which I have read, the reason is rendered of this their unanimous approbation of it; For the Lord determined to defeat the good counsel of Ahithophel that he might bring evil upon Absalon. And thus ye see the occasion and coherence and sum of the words; They hold forth unto us two things specially; First, God's action; Secondly, God's intention: His act was the defeating of Achitophel's counsel; his intention was to bring evil upon Absalon: the one made way for the other; and after the intention soon followed execution, he did bring evil upon him and his partakers. That which is translated, determined, is in the original, commanded: and so in the Greek, when it is said, his good counsel, the meaning is not that it was so morally, but respectively, it was wise counsel and conduced to his ends and Absaloms', and it had been good for Absalon to have followed that counsel. When he saith evil, he meaneth destructive evil: in the Greek they read, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, all evils; and so much briefly for the sense of the words for the present. From the connexion of these words with the former, we may learn 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 turn them in mercy or in judgement to themselves or others. Here are two Counsellors the one against the other, and at the first Achitophel's counsel was liked, and after Hushai had spoken, it was disliked, and rejected, and Hushai's counsel was preferred before, for the Lord, &c. A place parallel to this we have, 1 King. 12. 15. there are two sorts of Counsellors, one old and the other young, and Rehoboam harkened not to the old men but to the young, and by that means lost ten parts of his kingdom, 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 feet, as theirs that say, James 4. 13. they will go to such a city, 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 seen in Balaam, who intended to curse the Lord's people, but being overruled, blessed them; nor the way of his heart; which may be seen in Ezra, Ezra 7. 27. and Artaxerxes, God put it into his heart to beautify the house of the Lord; Prov. 21. 1. The King's 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 cross him in any thing, but his will shall be done and not theirs, and his counsel 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 always in a righteous way; he constraineth none to do evil, 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 restrained Joseph's brethren when they would have killed him, and restrained Satan when he would have killed Job; and having suffered evil to be done, he draweth good out of evil, 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 Joseph's brethren sold him, but that God sent him into Egypt; they thought evil 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 plundered 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 devil in malice against Job set them on work; but God with no ill meaning to him, but to prove the integrity 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 Absalon went in to his father's Concubines, that was done which God said to David he would do; and as it was the punishment of sin, it was just with God to do that which he did; David was right served, when he was punished in the same kind wherein he had trespassed against another: as it had rationem peccati, the nature of sin, it was Absaloms'; for he knew the commandments, 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 ways, 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 err, not knowing the Scriptures, nor the power and wisdom 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 vain thing to think 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, only by his Word; Heb. 1. 3. so he upholdeth all things by the word of his power; and being an universal Spirit, and omnipotent, it is as easy 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 wisdom 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 believe, and speak and do as they see good, pro libero arbitry, 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 ye believe; 2 Cor. 3. 9 the thought is the least part of the work, Minima pars operis. Cal. and yet the Apostle saith, that we are not sufficient of ourselves 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 ourselves to do any thing; we know not what to pray, nor what to think, nor what to judge, but are apt to mistake, and misjudge, Acts 8. and to be misled. Simon Magus was willing to be accounted some great man, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. but a better man said, 2 Cor. 12.. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 we can do nothing; he saith not, nihil magnum, no great matter, as Augustine observeth, but nothing; and therefore Honourable Senators, ye do well that every morning before ye go to the work of the day, ye 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 own impotency, and nothingness; for certainly neither the ablest churchmen in spiritual affairs, nor the wisest Statesmen in temporal, 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 human wisdom is, and all great parts without the fear of God, and learn we hence, that Policy without piety turneth to folly and bringeth misery. What Ahithophel was for wisdom, and counsel, and State policy, appeareth by that which is written of him in the end of the former Chapter; Comparatio, non aquiparatio. The counsel 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 counsel of Ahithophel, both with David, and with Absalon. But what he was for Religion and conscience, may appear by his forsaking David, and complying with Absalon his wicked Son, and by giving counsel to Absalon to go into to his father's Concubines, and by offering his service to kill David; a mere Politician, a Fox, wise to do evil, skilful to destroy and to do mischief, but not wise towards God, or for his own soul; his wisdom turned to folly, his policy proved vanity in the end. What came of him, ye may read after; being crossed in his expectation, and taking to heart the disgrace done unto him, by their preferring Hushai's counsel before his, he presently rode home in discontent, and became selo de se, a self-murderer. Of Jonadab it is said, Chap. 13 3. he was a very subtle man, but his counsel that he gave to Amnon came to nought, to his own shame, and his friend's destruction, and all for want of the fear 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 counsel brought evil upon himself. Exod. 1. 10. And the King of Egypt said, Come on, let us deal 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 marvel, for the wisdom of God is infinitely beyond the wit of man, and it is for his glory, to defeat the counsel of the wisest of men, and to establish his own: 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 commonly 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 work 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 fear 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 wisdom; 1 Cor. 10. 12. and let him that thinketh he standeth, take heed lest he fall. wisdom, even civil and worldly wisdom, 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 fools. It is necessary, specially in public persons, Deut. 1. 13. hence required in the choice, Take ye wise men and understanding; Pro. 18. 17. He that is first in his cause is just, saith Solomon; one would think he were as honest a man as liveth, and that he hath had a great deal of wrong, than cometh his neighbour and inquireth, and all that hear both find, that one tale is good till another be told. Sometimes there is no witness, as when the two Harlots appeared before Solomon, 1 King. 3. 22. and both claimed the living child. Sometimes there are false witnesses, as in the case of Naboth: 1 King. 21. and therefore there is need of a great deal of wisdom to find out the truth: and to do Justice in war it is necessary; therefore Solomon saith, Pro. 20. 18. By counsel make war; for wisdom is better than strength. Eccl. 9 16. A poor man by his wisdom delivered the city. 2 Sam. 20. 16. 22. A woman also by her wisdom. But if the fear 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 fool, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. witless man, saith the voice, this night they shall fetch away thy soul, Luk. 12. 20. &c. They have rejected the Word of the Lord, Jer. 8. 9 saith the Prophet, and what wisdom is in them? The Word is that which teacheth wisdom, therefore David made that his Counsellor; Psal. 119. 24. 98. and that made him wiser than his enemies. Secondly, This may keep us from fear of our adversaries, in regard of their wit, and policy, and counsel against us. Isa. 29. 14. The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Psal. 33. 10. The Lord bringeth the counsel of the heathen to nought; he maketh the devices of the people of no effect. As he did to Ahithophel, so he will do 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 godliness in them. Mere Politicians are not good Interpreters of Scripture, though they have read the Scriptures, nor are they fit Judges in spiritual matters; they savour not the things of the Spirit, 1 Cor. 2. 14. they cannot relish them; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. they perceive not the things of the Spirit, they have not the capacity, 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 civil Magistrate as any man; 1 Tim. 2. 1. I will, saith he, that prayers and supplications, with thanksgiving, be made for all men, Rom. 13. 1. for Kings, and for all in authority under them: and, Let every soul 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 withal, Heb. 13. 17. he saith, Obey them that have the oversight of you, that watch for your souls: and, the spirits of the Prophets are subject to the Prophets: 1 Cor. 14. 37. teaching us that Preachers should be referred 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 deal of arrogancy in them. Moreover, When there was an incestuous person in Corinth, 1 Cor. 5. that had his father's wife, the Corinthians had him not before a Justice to have him imprisoned or otherwise punished by the Magistrate, but they informed the holy Apostle of him, and he took order that he should be censured by the Church, that he might be brought to repentance, and saved. And Christ, in whom were all treasures of wisdom, was for Caesar, and would have him to have all that was due unto him; but in case of trespass between brother and brother, after gradual admonition, he saith, Tell the Church▪ and if he will not bear 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 counsels consisted of unbelieving 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 another's faults to unbelievers, 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 hear such a council. 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 appear a manifest difference between civil Officers and Church-Officers. In Luke, the civil 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 governors of the commonwealth, and church-governors. Compare place with place, and consider; for our part, we give unto the civil 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 govern: if I did not speak as I think, I durst not speak it in this place. My reason is because of the burden, and the account to be given to Christ for miscarriages, for every Steward must give account of his stewardship; the civil Magistrate of his, Heb. 13. 17. and church-governors of theirs; and if the same men will take both temporal and spiritual 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 do, and take heed how they lean to the wisdom of natural men, what parts so ever they have: in things of this nature rather harken to those that are religiously wise, and judicious, and conscientious; so Christ shall have his right, and the civil 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 aimed at in all Church-censures, and which we ought all to aim at, in the fear of God. And thus much touching the act of God in defeating the good counsel of Ahithophel, the great Politician of Israel. Before I come to the process of the judgement against Absalon, a question may be touching that which Hushai did, whether it were lawful or no. I answer, it was a military stratagem, and he had instruction from David to do what he did. Judg. 20. And in sundry places of Scripture we find examples of such practices. 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 war among the heathen; Ad fallendum hostem. so by the Israelites, and their Leaders of eminent note: having to deal with such enemies as Hushai was to deal with, it was no time for plain dealing: not that it is lawful for men in war to say and do any thing: there are certain cautions to be observed. 1. 1 Ne veneno aut sicarus agatur. That no poisoning be used, or privy murdering. 2. 2 Ne fides data frangatur. That faith once given, be not broken. 3. 3 Ne jura belli violentur. That the law of arms 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 public good: it was to save David and the godly party with him, and he showed fidelity to his friend that confided in him. Let there be a fair 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 served David as Hushai did Absalon, it had been wicked: the wicked may not do 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 aught 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 do his Prophets no harm, 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 evil of them, 1 Pet. 4. 5. it is threatened that they shall give account at the day of judgement. God would have them know that he puts a difference between the Egyptians 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 justify it, than condemn it. I come now to the end for which the Lord defeated the counsel of Ahithophel, that is, that he might bring evil upon Absalon, Finis operantis, and finis operis. which was both the end of the worker, and of the work. I might hence deliver, That God will surely bring evil upon those that do evil, but than I should enter into a large field, and now I have not time to expatiate so much; I shall therefore keep me to that which is punctually pertinent to the Text, and to the present occasion: and the point is this; That God will find a time and way to bring evil upon those that rise up against the righteous, and are the authors and fomentors of an unjust war, and that without respect of persons. Absalon for birth, was the son of a King, and one of the best Kings that ever reigned; for person, he was extraordinary; in all Israel there was none to be so much praised as Absalon for beauty, from the sole of his foot, even to the crown 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 design, raising an unjust war in Israel, God determined to bring evil upon him, and did it; coming forth to battle against David in his own person, God so ordering it, that riding under an oak, 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 David's servants came and smote him dead; Behold the judgement of God upon him for his wickedness; the tree caught him, the Mule left him, Joab darted him, the young men slew him, the company earthed him, and there lay Absalon, the young man Absalon, his Highness beautiful Absalon, 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 Absalon; God defeated his counsel, 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 Absalon were routed and slain, 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 battle, and was after spared through David's clemency, yet he was soon 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 general. Sheba also after this being seditious, and rebelling against David, they soon 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 Saul's 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 ye may read frequently in the Scripture, it came thus to those that caused civil wars in Israel, 1 Kings 16. 1. Adonijah exalting himself, to prevent Solomon, it was to his own ruin and theirs that were his abettors. The Benjamites would protect abominable Delinquents, Judg. 20. 13. &c. and rather take arms against all Israel, than deliver those wicked men, that Justice might be done upon them, and evil taken away, but they paid dear 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 bewailed the breach. Jeroboam rebelling against the house of David in Abiiab his time, 2 Chro. 13. though he had the odds by far for number of men, 800000 against 400000, he was overthrown, and it is just with God that it should be so: First, Because of their unthankfulness to him, when they are not content with their estate, but seek to advance it by unlawful means, and the better their condition, the greater their ingratitude. Ahithophel lived well enough under David, in great esteem, and could not serve a better Master. Absalon lived like a Prince, & his Father was at first but a shepherd that followed 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 integrity of his heart, Psal. 78. 72. and guided them with the skilfulness 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 engaged to them, and being Judge, he will favour their righteous cause, 2 Thes. 1. 6. and do justice upon those that molest them. Thirdly, War is of all evils of this life the greatest; the first of those four judgements mentioned, in Ezekiel: Ezek. 14. 21. and civil wars are worse than foreign, and tend to the ruin of the State and kingdom; hence called, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The great evil: experience showeth that in time of war, houses and towns are set on fire, and many persons and families impoverished, and undone, and Counties desolated; and therefore the authors and fomentors of civil wars 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 turn his hand against their enemies. use. This showeth 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 foreign Writer, that there were never civil Wars in England, but the lot of misfortune (so he expresseth it) light upon the authors and fomentors of the war: and God is the same that he was, and loveth righteousness, and hateth iniquity 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 works. The adversary party say, they are for the King. I answer, 2 Sam. 21. 16. If any should do 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 succoured him; but who goeth about to take away the King's life? Secondly, If any be for the King in a way for his good, and the good of the kingdom, 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 deify them, as if they had absolute power over their Subjects to command 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 obeyed 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 do it; he was for the King; and so are many that are given to plundering, & serve the King as the hawk serveth the falconer, that being let loose, flieth at the fowl, not with any intent to serve his Master, but to get a prey for himself, by means whereof, many go now in scarlet, that before the war 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 terms 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 blood? The good Emperor 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 flattered him; Psal. 141. 5. as did David. Beloved, we 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 soul: He is prayed 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 King's children, and like God's children. And hath not the Parliament bound all the King's subjects by a solemn Covenant, to preserve the King's Person, and to testify that they have no thought or intention to diminish his majesty's just power and greatness? And how often have they sought peace and his return? But it is objected, that they have taken arms, 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 Saul's son-in-law, to which he had preferred him who before was but a shepherd, he took arms for his necessary defence, and was never reproved for it of God, but blessed and prospered; 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 express himself in such a manner, that his words, took impression in David, and caused him firmly to believe that he and those that were with him were real to him, and not to question their fidelity. The Priests of the Lord were for him, 1 Sam. 21. 6. 9 eighty-five of them suffered for him; Abimelech received him and his company, and gave them hallowed bread, Chap. 22. 20, &c. and Goliah's sword, and Abiathar escaping from the slaughter, fled to David for refuge, & he undertook to protect him. Jonathan the King's Son was for him, a virtuous Prince, next heir to the crown, had it gone according to the course of nature, he was for him, and spoke for him to his Father, and loved him exceedingly, and gave intelligence from the Court when danger was towards him, utterly disliking the King's proceedings against him; nay, what say you to Saul himself, when he was himself? he Justified him upon trial of his loyalty and integrity; 1 Sam. 24. 17. saying, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil. And was it lawful for David when he was a subject, and but one man, to take arms to save his life, and is it unlawful 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, do more than one man, of what rank so ever? And what if they send forth to suppress 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 council of the kingdom seek to remove wicked counsellors from the King, that usurp 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 righteousness. Must the State and those that hold with them, learn 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 publican-officers, that would exact upon the subject, and have no Parliament, that they might never be questioned for any thing they do? Must they learn of damme-swearers, that familiarly swear themselves into hell? or of Papists, who are pleased so long as the King serveth their turn, but would blow him up with powder if they could, if he should execute the laws against them? or of the wild Irish, & other Irish murderers, that first kill a hundred thousand of the King's 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 learn rather of David, and Solomon, 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 adversity with the people of God, Heb. 11. 25. than to enjoy the pleasures of sin for a season. Generally the ungodliest of the clergy ran to Oxford when the war began; the best of the Ministry out of all Counties throughout the kingdom, 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 unparalleled Saint of the Church of England, lately deceased full of days, died an orthodox Presbyter, and Presbyterian, constant against all sects and sectaries, faithful to Christ, and firm 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 ye 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, fidelity and humility, desiring that all glory may be given unto God in our days of thanksgiving, and that they may be forgotten; pity it is that such Noble Patriots that fight for their country, should want any encouragement that the kingdom can give them. Honourable Gentlemen, discourage not the godly party, quench not any degree of their zeal for you, by suffering any Officers in Commission under you to favour Malignants, and to oppress 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 widow's 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. ye all stand in need of mercy, practise mercy, that ye may find mercy in that day, and this day, and all the days of your lives. If ye do well, shall ye not be accepted? if ye do evil, sin lieth at the door, at the Parliament door as well as other men's doors, for aught I know. To return 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 kingdoms? The Pope is much beholding to them, they do as he would have them; all the Priests, and Jesuits, and Papists in England, are beholding to them, they do as they would have them: the Irish cutthroats are beholding unto them, they do as they would have them, when they fight against Protestants, and against the most zealous Protestants: but their country is little beholding to them, and the Church of God hath little cause to thank them, or the Lord Jesus the Head of the Church, for any service they have done to him, towards the advancing of his kingdom. 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 legs. A resolution fitter for the vulgar Welsh, than for understanding Englishmen; for that book was never of God's making, and no wise man will venture his life, and shed his blood, 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 talk 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 Paul's belief; Acts 24. 14. there are the psalms of David, and his prayers, and the Lord's Prayer, and other prayers, by which we may learn to pray; we have still the Lord's songs, the songs of Zion, sung by many with grace in their hearts, making melody to the Lord, though without Organs; there we have all the commandments, 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, than they are now? Sure I hope, as some other commandments, 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 profane a great part of the day. Here was trenching upon God's Prerogative: God must stand to their courtesy, how much of the day he must have: had it not been for the Parliament, we had lost a commandment. They that were for the book of sports, would not endure the name Sabbath. As for the Sacraments, ye have them still reverently performed 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 years after Christ, Gov. without cross and surplice. they had no set form of prayer; they buried without the book, and baptised, and administered the Lord's Supper, and prayed and gave thanks without it; so as the alterations are for the better, and none have just cause to clamour against them, much less to fight. Though there be less painting, there is more light; though there be less ceremony, there is more substance; though there be less superstition, there is more Religion; though there be less piping, there is more preaching; though there be less of man, there is more of God, and of Christ, and of the Spirit, therefore be patient and content. Beloved, it is David's Religion that we contend for, Psal. 110. 1. & David's Lord, even the Lord Jesus, the Son of David, that he may have his throne amongst us, and rule by the sceptre of his Word; we are for Christ and Zion, they are for Antichrist and Babylon that are against us, therefore side not with them, but rather help the Lord against the mighty. And let those that are about his majesty, if they love him, persuade him to quit the sword, and to harken to Propositions for Peace, and to return to his Parliament, and sit there in royal majesty with his peers, as he hath done. There was a good Motto written over the gates at York, at King James his first entrance into that city, 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 royal attendance, he will be received with all love and joy, and honour will be done unto him by all sorts; but if they persuade him to come like an Enemy, with martial attendance, with wicked company, skilful 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: we will rather live soldiers, than die slaves. Pray for his majesty, that his heart may be turned the right way, for his own good, and the public. Let those that have misled him, and animated him to proceed in this war, beware lest evil pursue them till they perish. Let the young German Princes beware, who have rewarded evil 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 wisdom, and the arm of flesh, his counsel being defeated, he went home and hanged himself. Absalon. 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 blood, they were beaten, and perished by the sword: even so let all the enemies of the King and Parliament be as that young man Absalon, and that old Fox Ahithophel, and those infatuated Israelites, that followed them; but let those that are found faithful to God, and their country, 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 Absalon, was the effect of David's prayer and request to God. David said, 2 Sam. 15. 31. O Lord, I pray thee, turn the counsel of Ahithophel into foolishness; and according to his desire he defeated his counsel. 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 used the means, He set Hushai on work. and neglected it not; He sent out a tripartite Army, under three Captains, and that speedily; that was Alexander's way, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. and by that means he was victorious, and won much by making no delay, but pursuing his conquests; but withal, David prayed, and thereby prevailed mightily, as we see, and obtained of God a great matter. Three circumstances illustrate the work of God mentioned in the Text. First, That he defeated Ahithophel, famous Ahithophel, that was so renowned for his policy. Secondly, That he defeated the good counsel of Ahithophel, his wise counsel. Thirdly, tfiwa. Heb. That he did it by his Word, only 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 prevailed against Amalek. When a thousand thousand came against Asa, and his people, he cried 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 seek the Lord, and proclaimed a fast: As a man he feared, as a godly man he sought the Lord, as a godly King he proclaimed a fast, and his enemies were miraculously overthrown. When the mighty host of Senacherib came against Jerusalem, in Hezekiah's time, he sent to the Prophet Isaijah, To lift up a prayer, 2 King. 19 4, 5 and he prayed and made his supplication to the Lord, and in the morning fourscore 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 dear 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 commandment 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 hear him, and will glorify him for that he doth for them, Psal. 140. 6. being sensible of his mercy, and of their own unworthiness. This showeth the happy privilege that the righteous have above others. use. 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. David's enemies cried, but there was none to save them, even to the Lord; but he answered them not; they are in no such esteem with God, they have no such interest in him, Prov. 28. 9 they will not hear him, therefore he abhorreth their prayers, Zach. 7. 11. and will not hear them; Jer. 14. 12. no, when they fast, he will not hear 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 Goliath, 1 Sam. 17. it was thought a bold adventure, considering the disparity between those two for bulk of body, but calling on the name of the Lord, and trusting in him, he soon laid the giant along. Psal. 57 1. When Saul pursued him, he prayed unto the Lord, and made him his refuge, and his enemy had no power to do him hurt; when he was near unto him, 1 Sam. 23. 27, 28. and ready to surprise him, he was taken off, through the providence of God, by news that the Philistines invaded the Land, and returned from pursuing after David. When Absalon prepared a great Army against him, he prayed and prevailed. Ahithophel looked upon David's 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 weakness 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, ubi est Deus Theodosijs? & having the worst, he lighted off his horse, and kneeled down and said, Where is the God of Theodosius? And after that his enemy fell before him; his prayer was short, but fervent, and faithful. This maketh much for the comfort and encouragement of all the Lord's servants, that in these times follow David's way; it is a way very prevalent for defence and offence. There is the more comfort in the present example, because he prayed & sped thus, after he had committed an atrocious sin in the matter of Uriah: the fact was soul, 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 Uriah was. When I think of his killing that man, it putteth into my mind Alexander's 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 kingdom; and Calisthenes, said he that answered him. And again, saying, He conquered all from the Ocean, and exceedingly enlarged his Empire; the opponent still answereth, but he killed Calisthenes. So if one would magnify David for his piety and zeal for the house of God, and for his valour and exploits; some may answer as that opponent did, and object his killing Uriah: He slew Goliath, that Monster, that was such a terror to the Army of Israel; and Uriah, may an opponent say: He killed many Philistines, that they sung, Saul his thousand, and David his ten thousand; and Uriah, may he say; and if other of his victories he alleged, tending to his honour, this might still be opposed, yea but he killed his servant Uriah the Hittite: yet notwithstanding the atrocity of the fact, and all the anger about it, and all the threatening of him and his household, in his adversity he cried 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 soul out of all adversity. This much illustrateth the grace of God, and may strengthen our consolation in these times. Surely there is hope for England and Scotland, we have had and have so many praying days, and have so many praying men, praying Commanders, praying soldiers, 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 battle at Naseby, when the Armies were to be engaged, and the Gospel lay at stake, and we were in distress and fear, we sought the Lord, and he heard us, and we had a great deliverance, and a glorious victory; and a little after when our Army marched towards Taunton, then strongly besieged, and were to engage again, we prayed, and the Lord gave a gracious return to our supplications; the good people in those parts were relieved by our men, and a formidable Army of the enemy was routed. We have sundry times seen 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 salvation hath favoured our righteous cause, and brought out adversaries to confusion. After the extraordinary Fast kept for Scotland, we soon had intelligence of a great overthrow given to Montrosse, God did great things for our brethren of that Nation, whereof we have cause to rejoice; 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 kingdom, and to the Church of God amongst us; they showed zeal and courage, and quickened us when we in a manner had lost ourselves, and there was little life in us; they have been instruments to promote the Reformation which we have; that Church was famous in the Reformed Churches, for doctrine, worship, government, and discipline, when ours was in an ill name for corruptions; 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 happiness to keep their Church without heresy, or sectaries, for above fifty years; and greater love than this hath no man, than to lay down his life for his friend, and that they have done for us; and many thousands in and about the city, that now sit warm, might have sit cold, had it not been for them and had they been overthrown, their fall, would have been our fall; therefore we have cause to pray for them, and to rejoice 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 we? 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 mighty: the generality 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 perform 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 bloody-minded, as they were, and being like them in other vices, they will be like Absalon 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 wear long hair; making it a shame rather not to wear it long. In some respects many of them are worse than the Absalomians, namely, for superstition and damme-swearing, therefore God will not hear them, J●r, 14. 12. no when they fast, he will not hear 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 soldiers, and in those that have sent them forth for the defence of our Religion, and laws, and Liberties, and of those that stand for them, and we have seen that God hath heard our prayers, and prospered our Armies in all parts of the kingdom: we have had great encouragement from heaven, and what if we have not obtained yet a cessation of the war, no more did David in the war between the house of Saul and him? though he prayed at first and constantly, 2 Sam. 3. 1. yet there was long war 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 we have obtained to our comfort, through God's great mercy, notwithstanding our sins▪ 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 terms 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 venial, that saveth the soul, Jer. 18. 7. and that saveth a Nation from ruin and destruction; Judg. 10. 13. &c. Repentance causeth God to repent, & maketh him better than his word, Jonah 3. 10. when he threatneth evil, 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 wait, and ye shall still see the salvation of God. FINIS.