Davids Reserve and Rescue

Die Martis, 6. Novemb. 1644.

ORdered by the Commons Assembled in Parliament, That M. Nicoll and M. Ashurst, do from this House give thanks to M. Herle, for the great pains he took in his Sermon on the Fifth of November, at the entreaty of the said Commons, at Margaret's Westminster, and to desire him to print his Sermon; and it is Ordered, That none shall presume to print his Sermon, but whom the said M. Herle shall authorize under his handwriting.

I appoint John Wright to print my Sermon.

DAVIDS RESERVE AND RESCUE: IN A SERMON, Preached before the Honorable, the House of COMMONS, on the Fifth of November. 1644.

THis Chapter begins with one circle, or round of providence, and concludes with another; it begins with a great judgment, upon a great oppression, a three years Fami • e upon the Land for Saul's oppression of the Gibeonites; next, a restitution of plenty and peace to it, upon the execution of 7. of his sons; execution of justice removes that judgment that oppression hath bred, as if heaven it self would hold out this lesson to us, written in its own brass, that which Sin makes it, That • e cruelty on earth is fitly punished by severity from heaven, so this severity of heaven in vengeance is best removed by a like impartial severity on earth in Justice; one severity calls upon and echoes to another, earthly cruel severity, in oppression, calls upon heavens just severity in affliction; and if that be not ag • ine answered by another severity of earth in justice, it remains still guilty and obnoxious to that just severity of heaven.

And, as the Chapter begins with this revolution of, first, a great oppression, and then a great judgment; next, an execution of justice and then a removal of the judgment; so ends it with one no less remarkable neither viz. of enemies, and wars, victories, and praises, inveterate enemies, Philistines, will be suppressed no way but by wars, such wars against such enemies, never end, though through many difficulties, but in certain victories; and those victories should never end but in cheerful praises to their Author, They all fell by the hands of David—and then spake David the words of this Song —the old Parallell between Papists and Philistines, time is every day a drawing out to a further length of Allegory: Papists have ever been the Philistines of our Israel, they would not allow us any weapons, no not those of prayers and tears, but out of their Forge; they would fain by Covenant put out our right eyes too, our eyes of faith, and still (as the Text here) moreover the Philistines had yet again wars with Israel —all their former attempts and defeats at Gilgal and Elah (with the rest) cannot lay their rancor, but to it they will again; neither with these Philistines of ours, hath their Armado or Powder-plot given vent enough to their malice; moreover still we see new wars with Israel; whilst that hell hath a Forge above ground, and Rome a Factorage here in England, we must look for no other.

In this Philistine war with Israel (this I mean in the Text) David is distressed, and waxes faint: The best Cause, (we see) as well as Champion, may be reduced to straights, we must not measure either the cause, or God's assistance of it, by every distress or danger it may fall into, God will teach us our dependence, and sometime our improvidence, as well as thankfulness by his supplies; and so jealous is he over us, as he thinks not we are enough his, if he make us not to owe him our safeties, our lives often over: should our M •••• be always at Full, we should forget that it borrowed its light from the Sun, sometimes he will let his hand slip, that we may get faster hold of it, God's actions are no bounds or measures of his attributes he doth never put forth all his strength, sometimes little or none, his power it is always infinite, the application of it is contracted and scantled, sometimes withdrawn and suspended, according to the measure or indisposedness of our narrow capacities for receipt, as we may not presumptuously conclude of his judgments he hath not, therefore he will not strike; so, nor despondently of his succors, he doth not, therefore he cannot, he will not relieve; his arm is never shortened, nor his care heavy, it is our iniquities that hide them, it is our carnal hearts that will not let us see him, no longer then we feel him, otherwise we should never fail, (as David here) of some Abibishai or other, as a seasonable reserve at hand in all our straights and faintings, nor in this straight of David is the Philistine less at hand then Abishai, then Ishbibenob which was of the Sons of the Giant, thought to have slain David; whatever we do, our Philistines (we see) will be sure to take their opportunities; and let slip no straight of ours, or advantage of their own, I warrant them, they know an advantage, (in war especially) not taken, is not only lost, but given, they will not show their teeth before they be ready to bite, but do well know how to improve and watch an occasion into a surprisal: Then Ishbibenob. The words of the Text contain a brief story of a war, wherein the parts are four:

1. The Champion or Combatant Ishbibenob, who was of the Sons of the Giant.

2. His furniture of war or Ammunition, and appointment, the weight of whose Spear weighed—he being girt with a new Sword.

3. His Design or Council of war, he thought to have slain David.

4. His defeat or disappointment, but Abishai the Son of Zeruiah succoured him.

In the first part we have 4. particulars, the 1. Stature: 2. Name: 3. Lynage: 4. Fraternity of this Combatant: all in the Text.

For the first, the Stature or quality of the man, he was a Giant.

A Giant, should we here run out into all those Romanses that fabulous antiquity hath storyed of Giants, our discourse would be as vast and monstrous as they themselves were, it may serve our turn that the Scriptures frequently make mention of them, and give them by way of a double anticipation or countercharme against both what they thought of themselves in life, and others thought of them afterward, Rapha .i. dead men, foreseeing that men would make them God's after their death, and therefore calling them dead men even while they lived.

The modestest conjecture that I find, how such became so frequent in former times, (laying aside as ridiculous, that the Devil should beget them upon Witches) is that in those ruder times of the World, when as yet Politics or frames of government were not erect • d, and strength of body only prevailed, men did generally aff • ct nothing so much as vastness of strength and stature, and therefore chose their wives, or such on whom they desired to have children with an eye specially to their bulk, some gather as much from that of Gen. 6.4. where it is said, The sons of God saw the daughters of men, that they were fair, or, (as they would have it read) large, and they bare them children which became mighty men of renown; now as we see in Boars and Bulls, (with other like creatures) otherwise by nature or custom tame, yet through vastness of bulk, and height of feeding, grow fierce and man-keen, so these Giants, so much exceeding other men in stature and strength, fleshed by oppression of all that lived about them, grew as it were God-keen, even to a defiance, at length, of Heaven itself, and as Solomon's phrase is, to a falling away in the strength of their foolishness, like the Behemoth in Job, that because he could drink up the lesser brooks, he grows confident, he can drink up all I • rdan into his nostrils, and therefore Solomon begs of God that he would not give him over to a Gyantlike mind: If we have not so much strength or power as others, to do our own wills, let us be content, we have so much the less difficulty in doing God's will, and if we have more then others of this kind of power, let us take heed, least it betray us into the hands of a greater power, that which always resists the proud, and giveth grace to the humble, he hath a double enemy to conquer, whose power to do evil is his wills second.

2. His name Ishbibenob, the word signifies an inhabitant of Nob, or because of Nob, the Sons of God are called Sojourners on earth, their habitation is in heaven, as Sons of Earth are inhabitants here, they have no other heaven. But why of Nob, or because of Nob, some give this for a reason, that after the Priests were slain at Nob, the Inhabitants degenerated into Giants, or because the Priests of that God, whose power in Israel's assistance they had so often felt, being now by Saul flaine, these Giants here took the greater confidence to assault David, we see the suppression of God's servants, or worship by such as should encourage and uphold them, puts confidence into the enemies of God, to assault his people; there is somewhat of safety and defense in the residence of God's Worship, and of such as are faithful in it, they are the equites Cataphracti, the Horsemen and Chariots of Israel, even their enemies themselves being Judges, but we insist not upon names.

3. His Linage, Who was of the Sons of the Giant, we see of what importance it is to be of good Parents, the son of a Giant, the son of a wicked woman, the son of a murderer, are not only reproaches in Scripture, but reasons why such sons are no better, as a good son makes a joyful father, so (ordinarily) a good father makes a happy son, were it but for the love we bear to our children, how much doth it import us to be good? there is not a little in the promise, I will be a God to thee, and thy seed after thee, an Abraham may have an Ishmael, an Isaac an Esau, but generally the promise holds, religious families are the surest nurseries of Religion, the first concoction of grace is ordina • ily there given, and Physicians tell us, that errors in the first concoction are never well corrected in the second; family neglects of instruction and discipline are seldom supplied in that of the Congregation or State, there is no so sure an entayle as that of vice, it reaches doubtless (many wheres) even to doomesday, and then how great will that wrath be that is so treasured up, and multiplied on still to the very day of wrath, and if it will be then so hard to answer for one of a thousand sins, how much harder will it be to answer (it may be) one for a thousand souls, that have successively miscarried by a fathers negligence or ill example, Parents do so like snayles on whited walls, guild and make slippery the way they go, for their children's imitation, and like Job's Leviathan, make a path to shine after them, that a Cain will not want others to go on in his way, nor a Jeroboam followers in making Israel to sin.

4. His faternity, of the sons of the Giant, or one of the sons of the Giant, the Giant had him and many more, children and the fruit of the womb, they are an heritage, (says the Psalmist) that cometh of the Lord, of themselves, they are so, and the choicest of all temporal blessings, and of the best men no less passionately desired, what is all this thou givest me, (says Abraham to God) seeing I go childless, and Eleazar of Damascus must be mine heir, and yet we see (as here) they often fall plentifully to the share of wicked men, and are their curses, and do spread not so much their name, as their guilt, as (not man's life ) so, nor doth God's love consist in the things which he possesses, men's tables may become snares unto them, and the Olive branches about them, thorns and briars, i. curses and vexations; (as with a Nation so) with a family God can multiply it, and yet not increase the joy, all four of the Giants sons are found fighters against God, and slain by David and his Worthies, verse the last.

The second general part it is his Appointment or Ammunition, a great Spear, and a new Sword, for the Spear, it is like himself, vast and ponderous, the head of it (as most reckon it) near thirty pound weight, but for the Sword, its newness mentioned, seems to import somewhat of observation.

The word Sword is not expressed in the original, but in the j • dgment of the Translators, supplied in the word girt, it was a new one, either because yet untryed, David likes the old tried Sword better, that of Goliath, non (he says) to that, Giants & Tyrants are all for new armoury, new devices, but experiments prove always better then project • ; when we are able to say with David, the same God that delivered me out of the claws of the Lyon, and the p •• es of the Bear, he will deliver me out of the hands of this insultant Philistine, the same Sword that God put into my hand to cut off that his head with, will best defend me against Saul: or new .i. unworne, unabated in the edge or strength, and then the observation will be, that it is a piece of gyantry, irreligion, Atheism, to grow confident on the most likely preparations and appointments of great Speares, and new Swords, for a war: it is the Sword of the Lord and of Gideon, that will do it, Gideon's Sword without that of the Lord's before it, making way for it, will prove in the end, but a Lath, a wooden Dagger at the best, he that can be so confident of his new Sword, as to be content God should be a Newtrall, (you know whose speech it was) shall find God a professed enemy before he hath done; God will not be made a Roman Edile, only to oversee the Sword play, no, the Battle itself it is the Lord's, and least we should understand it in a common notion, or capacity, as all things else are his, he pleads his title more distinctly, the battle is not yours, but the Lord's, and it is he that not only girds with strength to the battle, but musters the Host of the battle, that breaketh the Bow, and knappeth the Spear, and burns the Chariot, without him Ephraim may be harnessed, and carri • bows, and yet turn their backs in the battle, the sword is commissioned, drawn, whet, and bath'd all in heaven. Suleiman in counsel about making war with Ishmael King of Persia, his Bashaw wisely told him, that before he began the war, there were four great fountains to be opened, of arms and victuals, men and money: 'tis true, all must be so, experience shows it; but if another fountain be not still kept open in heaven, a fountain of blessing upon all these four, they will all prove but summer brooks, but broken cisterns that can hold no water. And no marvel, that God thus challenges and keeps the di • posall of battles more immediately thus in his own hands; for what indeed is war other then an Appeal and reference to the umpyrage, the arbitrement of heaven? and never just, but when all moral and ordinary ways of peace and atonement fail: the Heathen Historian could say, that there were three things necessarily to be consulted in every war, the justice of the cause, the hope or likelihood of the undertaking, and the advantage of the victory. The main, and in the first place, is that of the justice of the cause, and for that it can have a warrant no lower then from heaven; and then, in such a war we may be sure of God for a reserve and second: and a good cause, a good cal ing to maintain it, and such a second to assist it, what can resist? In the next place, circumstantiate or advantage a battle never so well with wind, and sun, and ground, and number, and order, unless it have all from heaven, the wind of the spirit in p • air, the sun of righteousness in faith, the ground of hope in promise, the number of heavens host in assistance, the order of Michael and his Angels, fighting as so many stars in their courses, as against Sisera: the greater the number, 'tis but indigesta moles, so much a greater heap, and will soon prove so much the greater rout; — ne • quicquam nisi pondus iners, nothing but a self-incumbring lump: and lastly, for the advantage of the victory, if it bring not joy to heaven, and fetch not a blessing thence, it will be but like that of Alexander over Asia, Victor armis, captivus vitiis, he lost more by the victory, then he won by the war; or like that of Domitian over flies, of whom 'twas well said, that he was muscis hostis, and hostibus musea, an enemy to flies, and a fly to his enemies: Bellat • r in Theatre, and Spectator in Campo, a soldier on the stage, and a spectator in the field: while we conquer but men, our triumph will be but over flies, unless it be the enemies of heaven we fight against, 'tis but a stage triumph that is over any other: if we look unto this our pattern (in the Text) David, first for his cause, 'tis God must plead and avouch it against them that strive against him: then again for his hope or confidence, if he be not afraid though ten thousand should hem him in, 'tis because the Lord sustains him, and 'tis by the help of his God that he will leap over the wall, break through any difficulty; let God never so little withdraw his hand from him, and presently (as he complains) fearfulness and trembling come upon him, and a fearful dread overwhelmes him: so little courage or heart hath this man after God's own heart: when God in the least measure leaves him to be his own God, to fight his own battles, and not God's, he is scarce left to be his own man. And lastly, for the advantage of the victory, David will not think it worth the taking, upon Shimei, or Saul in the cave, unless the glory might redound to heaven.

We would think it a high piece of madness, if being to meet with an enemy in the field, a man should give him the sword, and fight himself with the scabbard: the fullest Magazine or Armourie, the greatest, the newest sword, though in the hands of an Ishbibenob, is but an empty scabbard; the sword that turns the day, its handle is in heaven, there 'tis drawn, and whet, and wielded, there it must be pressed and acted by faith and prayer. But I hope, after all the braying we have had in this mortar by the hand of heaven, in the many disappointments of our confidence in arms of flesh, we shall hereafter leave this folly, and (with Nehemiah ) in the first place, make our prayer unto our God, and then set our watch, make all our preparations to wait upon God's blessing, with the cripple in the Acts, look on Peter and John as instruments, (they bid him do so) but not look so stedfactly on them, as if by their power he had the strength to walk, as they find fault afterwards.

His Design, or Council of War, He thought to have slain David. Every purpose (saith the Wiseman) is established by counsel, and by counsel make war: This Giants advice was not good advice, God was left out of his counsel, he thought to have slain David, but God was not in all his thoughts, as David speaks, and so no marvel if (as the same David elsewhere) all his thoughts perish, and he with them; God among other his Titles he stiles himself the everlasting Counselor, the counsel of the Lord (says David) it will stand, it is standing counsel, and there is (as he speaks elsewhere) no understanding, nor wisdom, nor counsel that can stand against it, nay woe to them that take counsel, and not of him, if they do, they do but sow the wind, and shall reap the whirlwind, and the reason is there given, it hath no stalk, so true is that of the Historian, and a full Commentary on it is every days experience, especially of these last three years past, Dishonest counsels are always in their undertakings full of hope, in their conducts full of difficulties, and in their issues as full of dangers: let men compass themselves (as the Prophet speaks) with their own sparks, (and all the vanishing hopes of such counsels are no better) and (as he speaks) walk in the light of the fire of their own kindling▪ (and what are all such fires but wandering ignes fatui at the best?) if they will not hear the voice behind them, saying, this is the way, walk in it, nor (as he speaks) do not when they are in darkness and see no light, stay themselves and their counsels upon their God, this they shall have of his hand, they shall lie down in sorrow: let them blow their hearts out in the kindling of these their fires, there is a counterblast (the Psalmist speaks of) will make their fires like that of the Prophet, where there shall be n • ither light to see by, nor cole to warm at, it is the blasting of the breath of God's displeasure; nay he will (as the Prophet speaks) make the fire of their own breath to devour them, he will take the wise in their own craftiness, (as Job speaks) and make the counsel of the wicked foolish, let Kings band themselves, and Rulers take counsel against the Lord, he will laugh them to scorn, the Lord will have them in derision, it is the mirth of heaven as well as the bliss of earth▪ to see these fine new devices of worldly polocie and wit, to fool and over-wit themselves first into confidence, then into perplexity and last of all into shame and scorn, to break the slender thread of their counsels, in the very spinning, by drawing it out into a fineness.

And yet this good point of war, and counsel both, may we learn from this rude Giant here; and I would we would learn it, not to be still a arming or taking counsel, until the enemy recover out of those-straits or wants, to which we have at any time reduced him, the Giant lets not slip the opportunity of David's faintness, he is not then to arm, or consult, or debate his resolution into a loss of the advantage, but as soon as ever he discovers David's fainting, then immediately girt with his new sword he thought to have slai • e David; nor did he lose his time or thought in thinking, he sets on him presently; he that is too long a thinking what he hath to do, looses the opportunity of doing what he hath been a thinking. What they say or Ferne-seed is nowhere more true then in opportunities of war, they bloome, and blossom, and ripen, and fall all many times in one night: Concilia (as Livy speaks) dant res hominibus, non homines rebus; occasions are soldiers counselors, not soldiers theirs, adeo arduum est praescribere, (as he speaks) so hard is it to prescribe at a distance, ne que quicquam perniciosius quàm ex alio sapere; nor is there anything more dangerous here, then to carry men's brains in other men's heads, the heads and hands in war would by no means be at too great a distance.

4 The fourth and list part 'tis the Philistines defeat, and David's Reserve, But Abishai the son of Zeruiah succoured him. Be the straits never so great, the enemy never so strong, malicious and cunning, yet if the war be against Philistines, inveterate enemies to God's Cause and People, the Battle (as well as the Cause) is the Lord's, and it can never want succors or supplies; some Reserve, some Abishai or other will be found, rather then fail, The stars in their courses shall fight, and the River Kishon shall sweep them away, that ancient River the River Kishon: why is God else so often called the Lord of Hosts? but that all his creatures in several Hosts fight his Battells, the several Hosts of heaven; Angels against Sennacherib's great Army, Sun and Moon against Siserahs, all the Elements have been severally pressed and mustered in this Quarrell, the Fire upon the Troupes that came to take Elijah, the air in hail-stones upon the Amorites, and in a strange and prodigious noise against the great Syrian Host; Water against the Egyptians, and rather then fail, the dust of the earth shall start up, into Armies of Lice, and Flies, and Frogs, against Pharaoh: Nay, this quarrel shall arm those the most contemptable of all creatures, Lice, not only to the terrifying of King Pharaoh, but to the vanquishing of King Herod in the midst of all his guards and glories; we are apt to be startled and plannet-struck at every breath of ill news, and with those Infidel Murmurers of Israel, presently to question God's being among us, that one express of good news, in the Prophet Isaiah (had we but hearts to entertain it) tell Zion that her God reigneth, were able to quiet our spirits in the midst of all rumors, dangers, or losses, whatever: it was the brag of Caesar upon the mutiny of his soldiers, that the fate of Caesar could never want an Army; he told the Pilot that he need not fear a wrack, he carried Caesar and his fortunes: here 'tis no brag, but a solid impregnable truth, the interests of the Church, wherein the concernments of God's Name, honor, truth, together with that of the Kingdom of his Son, can never want an Army; the fraught here secures the vessel, with all the passengers: Christ is in the ship, and if he seem to sleep in the midst of the storm, 'tis but that we should (with his Apostles) awaken him with our louder cries and prayers, he is that Rock upon which this house of his is built, the floods may beat, and break themselves into froth, they cannot shake it, he it is that is that hiding place, in the Prophet, the shadow of a mighty rock in a weary Land, (our Land is just such a one) and he that dashes against this Rock shall be broken in pieces, but on whom it shall fall (as he speaks) it shall grind him to powder, (that is) he that comes under this rock under pretence of shelter, and distrusts it, it shall fall with more weight on him, then on him that dashes at it in bare enmity; and good reason, such a one is guilty of no less then three several treasons against it, he betrays the cause to scorn, himself to ruin, and God himself to the reproach of an unworthiness to be trusted, an ignoblenesse that every honest man disdains, the not bearing out (to the utmost of what he can) such as he hath put a work in his service: Let us rather say to God, with that ancient holy man, Thou altar, th • n anchor of my soul, let me but serve and trust thee, I ask no more, I will not spend my thoughts upon safety or supplies, to the other two thou givest those without asking.

But what doth David in this strait? he faints, (saith the Text) but he flies not though', he keeps the field still, he turns not his back upon God, or his cause, he makes no dishonorable peace or truce; I make no doubt of your following him herein. But I hasten to the Application, and that in a twofold way, first, by way of Parallell, and then of Direction.

By way of Parallell, or looking ourselves in this glass, first; and here I must premise one thing, that David in fighting God's battles is a type of no earthly King, but a type or rather emblem of God's Church in all succeeding ages, so much the House of David, and Tabernacle of David do frequently import in Scripture.

How often hath that Ishbibenob of Rome, the son and heir of all the tyranny and malice of all those former Giants, Rome's persecuting Emperors, how hath he with these Giant Phylistins, again and again, and moreover yet again, with his long great Spear of Balaamitish curses, and his new Sword of censures, set upon this our David, God's Church and Cause among us, and that in all times, especially of its straights and faintings; one Sword will not serve his turn, behold two Swords, a new one hath been girt to him by his Canonists, that of a universal temporal power, to that other of his spiritual: Luther broke so the wards of that his key of Purgatory indulgences, that it would serve no longer, so easily to open the people's pu • ses, as before: and his Canonists have beaten it out to him into a new Sword of Temporal power. It was the scoff of a great and wise man, and one of his Church too, who said, he liked well of this new Sword of temporal power, in the Popes hand, for as it fares with your quarrelsome Gallants, it is fit they should always have a blunt bastinado at hand, it many times prevents the drawing of their Swords, so he thought this blunter bastinado of Temporal power, would save the Pope a labor of so often drawing out the Sword of his spiritual power in censures. But how often (I say) hath this vaunting Ishbibenob, with this new one of Temporal, and that other Sword too, in his invasions and excommunications set upon this our David, God's true Church in this Land?

In 88. how did he (girt with the new Sword of that vast Armado) think to have taken us in a fainting fit, and (with Ishbibenob to David, as the Rabbins fable the story) have tossed us upon that his great Spear of excommunication, many new swords, he then threatened us with, and new knives too, with new inscriptions, To cut the throats of the English Heretics, but did not God furnish us with an Abishai, to disappoint him? 'twas their own confession, that the Sea, nay God himself, proved in that expedition a rank Lutheran, it was the confession of Philip, the then King of Spain, that his Armado had met with an enemy, (an Abishai) he never dreamed of, he sent it to fight against the English Heretics, and not against the winds and seas, how gloriously did God then send a fire, (a few fired Ships) into that Forest of his Carmell, so that that his half-Moon hath been in the wane ever since.

After that, again behold another new sword, and in the hand of the same Romish Giant still, a Powder-Plot, (the occasion of this our present solemnity) a strange new sword, come newly, even hot out of the forge of hell, sharpened at Rome, and to be sheathed in the bowels of England, a flaming sword, like that in the gap of Paradise, that would (as that) have turned every way, to the driving and keeping us out of the Gospels Paradise; a Sword, (like that of the Prophet Jeremiah ) that would not only have drunk blood, and eaten flesh, but have reached to the very soul, that would, at the very fifth rib, have struck through the very loins of all at once,

that would (had it sped) have gone as near to have reached Nero's wish as possible, have made England to have but one neck, to strike it off with one blow.

Nor have we of this age (some of us it may be not then borne) less reason still to celebrate the praises of our God, that then sent us so wonderfully an Abishai to our succor; for had this sword then reached the blow it aimed at, it would no less have reached us, then such as should then have felt it, the Prophet Jeremiah's devision would then have taken place, such as were for the sword, to the sword, and such as for the captivity, to the captivity: we had in all likelihood been all made in our better parts, our souls, the miserable spoils and captives, not only to the tyranny, but the Religion of this Romish Ishbibenob.

A man would have thought two such Arbitrements of heaven had been able to have non-suited, and have made them to let fall such a cause, so foiled and blasted; and that malice it self would henceforward never have recruited anymore, but have shrunk back with shame her accursed head into hell and darkness: no such matter, moreover still wars with Israel, new swords, new Ishbibenobs still, in Ireland, Scotland, and here among ourselves, right Ishbibenobs, girt with a new Array against David, taking all the advantages of his faintings upon all occasions: it cannot be denied but David amongst us hath had his faintings, God's providence towards us hath (like a river) many a time seemed weary of its course and channel, and made many a winding about, as if it had lost its way to the Ocean of his glory, but it hath been to take in the concurrence and supply of some other stream, to make it run more full and navigable, and more able to bear the vessel of his Church and Cause, with deeper bottom and larger sails, and to contribute more to that sea, and (as it were) the better to take in the succors and supplies of some Abishai or other, to the relief of its fayntings. Our solemn League and Covenant, together with that free and full assistance from our Brethren of Scotland, in pursuance of it, what were they but such streams (as it were) taken in to fill this channel of providence, which did thus wind about to receive and meet them? what other then so many Abishai's, sons of our sister Nation, to succor and relieve our David's faintings, I dare say, he is neither true Protestant, nor true English-man, that owns not God in either of those his Titles, King of Saints, and King of Nations, that doth not with all thankfulness and admiration look upon the greatness of that contribution which these concurrent streams bring to both those interests of Church, and Nation, by his gracious conduct, who is King of both: For my part, I confess I could never look upon that our sister Nation, from their first coming into this Kingdom, but as a pledge and instrument a tuning in God's hand, with purpose to work much more good by, then what Adrian’s wall or Twede should be the Southerne bounds of; God usually suits and fits his instruments to his ends, and (me thinks) so admirable a unity with so much of courage, dexterity, and discipline of war, won with so much travel abroad, and put in practice with so much exactness at home, by that Nation, even to the matching, (in the last of them) if not exceeding, what we have in story of Rome's first Consulate, seems not in the usual course of Providence intended to be confined to the interest of that one Kingdom, (me thinks) it seems to whisper to a Protestant English spirit, that Scotland shall help England, so as both may not only be able to recover Ireland, but relieve Germany; that their own issues of blood all stancht, they may be able to give blood to her to drink that (drunk with the blood of the Saints) is so much the more thirsty still, and therefore still yet makes the Kings of the earth thus drunk with the cup of her fornications, thereby to enrage them the more to fight her quarrels.

And for the civil interests of this our Nation, how much of security and assurance these streams of our mutual Covenant, and actual engagement and assistance do let in, to the filling of that channel of providence, there can be no English heart that apprehends not with as much thankfulness as joy; this last union in one Covenant, is that which crowns all the former three: the union of the Nations, first, into one Island, then in one Confession, and last in one King, were but formal lifeless contiguities at most, until this fourth union in one Covenant acted, animated, and spirited them: we have hereby, not only the old back-door bar'd, to the prevention of taking cold at our backs, as we were usually subject to, when we had (at any time) France an enemy at our faces; but we have now (hereby) a wide door of hope, or rather security, for a free intercourse in all mutual supplies of brotherly assistance opened to us: not only a security from dangers, but a supply of all succors upon all occasions, insomuch as (I believe) we may without presumption say with David, Now we know that God out of very faithfulness caused us to be troubled, and that David's fainting in the North so happily occasioned the succor of this Abishai; that it was well for us that we were so afflicted, for thereby we have learned and understood the loving kindness of the Lord; it was a happy wound that did let out such an Aposteme of corrupt festered blood, and found the bottom of the Vlcer.

I speak not this, to diminish anything of the merit or success of those English Northern Abishai's, at Wakefield, Selby, York, at Namptwich, or Ormschurch neither, where (by God's good hand upon his Abishai's ) those Ishbibenob's, with their new Irish Popish swords, have received no mean defeats.

Since that, again in the West, in that shrewd fainting fit of David, how suddenly had Ishbibenob gotten a new sword again, a sword out of David's own hand, wherewith he thought to dispatch him at a blow. I cannot tell ye why that Abishai that was sent to David's relief fell short of reaching it; but however, an Abishai was not long wanting to David's succor, and Ishbibenobs defeat, only we cannot say, as 'tis here in the Text, that he both succoured David, and slew the Philistine.

But a word of Direction, and from this passage in the Text only, and that in four Rules. Would we not want an Abishai to succor David in any of his faintings? then (as here) 1. Do Justice. 2. Shew Mercy. 3. Maintaine a correspondency of succors. 4. Give all the praise and glory to God.

1 Do justice

• 1 To the meanest.
• 2 Upon the greatest.

1 To the meanest, though but Gibeonites, but hewers of wood, and drawers of water, as David here doth, He called the Gibeonites, and 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 said, What shall I do for you? he did not stay till their hands and eyes had worn, and wept out their Petitions, and their attendance had made both hands and eyes to fail; no, Justice as she hath a balance to weigh the cause, so she hath a sword, as well to cut off delays, as offenses: these poor Gibeonites they had the public faith of Israel, in a Covenant made with them, and if there be any such, (as they say there be very many) I mean such as (may be) their husbands, fathers have lost their lives in the States service, and they them, or are otherwise distressed, and have nothing to support themselves & children with, but (may be) a just debt owing by the State, O turn not your ears away from the complaints of these poor Gibeonites, remember the counsel of the Prophet to the widow, Go thy way, sell what thou hast, pay what thou owest, and live of the rest; account such a debt, as David did, the water of the Well of Bethlehem, the blood of those men that gained it, do as Jonathan to David, keep Covenant, though to the loss of a kingdom, of a father: I confess private interests must give way to the public, but the faith of the Kingdom past, though but to Gibeonites, is the Kingdoms most public interest of all other; you may pluck down a man's house, drown his land for the public safety, however pluck not down the throne of justice, that were to drown the land in a double flood of its own tears and blood.

2 Upon the greatest: Saul's sons are not here spared, no nor may Agag or Benhadad, though themselves Kings; the sparing of the one of them cost Saul his Kingdom, and of the other it cost Ahab his life; nay in the execution of justice upon delinquents, we see in that of Benjamin opposing it, a whole Tribe in Israel must not weigh against it: Zimri and Cozbi, though Princes of their people, must be pursued into their Tents, their strongest closets, refuges from justice, and struck through before the plague will cease: this is the way to consecrate your hands to God, (as Moses speaks) who durst not, we see there, so much as pray for the people, until an execution of 3000. men, upon that idolatry, had approved him as well a champion of God's, as an advocate of theirs.

2 Shew mercy: Shew mercy, says the Wiseman, unto the living, and from the dead with-hold it not; David doth so here, he brought up from thence the bones of Saul, and the bones of Jonathan, and gathered the bones of them that were hanged, — and after that God was entreated for the land: bis vicit qui pepercit, he hath twice conquered that hath spared: posse & nolle est noble, in some cases, to be able, and yet not to take a revenge, 'tis truly noble: but your mercy, whether in forgiving, or giving, I presume not to think it needs any spurr, only Livy's observation would not be forgotten, that it is one of the Prognostics of a declining State, to reward by pardoning, and punish only by dis-employing, when pardons of new offenses are made the rewards of old services; and only dis-employments from future Offices, are made the punishments of past faults: the first makes traitors bold, the second leaves malecontents able to do mischief.

3. Maintaine correspondence of aid among your forces, see that your Abishai be as near at hand, and ready upon command, to succor your David's faintings, as these Ishbibenobs will be sure to be, to take their advantage of them. When David faints, and Ishbibenob is ready with his new sword to stay him; Abishai (here) acquarrells not his Commission, or disputes not his opportunity till his rescue be too late, but is as ready with his ward, as the Giant is with his blow, and truly if Abishai be not willing to help David, when he may, I know no reason why he should be esteemed and dealt with otherwise, then as a greater enemy to David then Ishbibenob himself, he is of the two the fairer enemy by far, that takes his advantage, then he that betrays his trust; it was the Romans answer to the Grecians, boasting of his seven liberal Arts, that the Romans had two arts, that were worth all their seven, viz. the arts of commanding, and of obeying; maintain these arts, and they will maintain you: Tacitus tells you, they are somewhat difficult at first, but studied & practiced, they become as easy as they are safe and useful. I mean not such a rigidity of discipline as that of Chrisantha in Xenophon, so much commended, that having his sword aloft, ready to fall upon the head of the enemy, upon the sound of a retreat, withdrew his blow to the haza • d of his own life. I press not the severity of Manlius putting to death his Son, after his victory, because he had gotten it against command, judging it (as Valerius relates it) safer he should loose so valiant a Son, then the Common-wealth should gain so dangerous an example of disobedience, only I make bold from this example of Abishai's succouring faynting David, to put you in mind that the correspondency of your aid, and authority of your commands, once gone, there will quickly remain little more then magni nominis umbra, such a State, much what like that Parthian Embassy, put into the hands of two, whereof the one was troubled with the Megrim, the other with the Gout▪ of which Cato gave his sentence, that the Embassy had neither head nor foot.

4 Give all the succors or successes to God—then David spake the words of this song, Let Abishai's have their encouragements, rewards, so we shall not want them when there is need, but let God have the praise and glory, so we shall be yet more sure, either to have them, or not to need or miss them, let us (with David) sing our songs unto the Lord, so shall we not be driven (with those in the Prophet) to howl upon our beds, let us bind our Sacrifices to the horns of this altar, so shall we not need to embrace the rock for shelter, but let us wash our hands in innocence, and so compass this Altar, and not only sing, but live to the praise of his grace, who hath so graciously remembered our David in all his troubles. To whom be praise and glory, &c. Amen.