IN This Chapter we have two Brethren Competitors, scuffling hard which shall mount the first Chariot in Israel. Either had read his thoughts such a lofty Lecture, that like those great Roman Cortivals, they can indure nor Superior nor Equal. A Kingdome is the prize they run for, they strain the harder, as knowing he that loseth, loseth something of Natures Priviledge, and must fall so much beneath a Brother, as (upon [Page 2] Humour or State-occasion) to be reckon'd for no other then a Subject, a Servant. That which awakes them into action, and puts life into their Resolutions, is the hourly expectation and Likelyhood of the long and last Sleep of their Father in Death. David, though a King, and so a God by his Office, yet by nature he was a man; and so, like the rest of Mankind, must dye. His able Shoulders had for a good space of time undergone their share in the Burden of Government (as a subordinate Assistant) during the Reign of his Predecessor Saul, and for nere Forty years he had steer'd the Affairs of State in chief; so that now he was far gone into the second Infancy of his Life, and could not conti­nue long, as having (at least) one foot on the Threshold of the House appointed for all Living. This makes these two Brethren whom it only concern'd, the one by nature, the other by pro­mise, to bethink them early of their Interests: And because in such a weighty affair, bare right (by the secret judgement of God, and neglect of due afforded means for its supportation) doth sometimes miscarry, they underprop and fortifie it with the association of such Friends, whose Power and Authority in the State, might almost without the justice of any Title, give credit and countenance to an adventurous Undertaker.

Adonijah is the first that steps up the Stage to act his part, and he comes bravely on with Chariots and Horse; and 50. Men to run before him. Vers. 5. We may take a measure of him in the 6. Verse, and that from three material Circumstances, his Educa­tion, Personage, and Birth; all (me-thinks) after a sort pro­phecy and forespeak what he intended, and seems to point him out not to a meaner Fortune then a Kingdome.

First, The King, his Fathers Affection towards him was not to be doubted of; when David was a Man, and his Son a Child, he never displeased him, and 'twas not likely he would now go about to crosse him, when himself was become Child, and his Son Man. He lov'd him but too well (as we have a Say.) His continual indulgent cockering Carriage toward him we find noted in the Text, and in probability not only as a peice of the Fathers Infirmity, but of the Sons Incouragement too. Something there was in it or else the Holy Ghost would never have left it upon record, that his Father would not displease him from his Child­hood, to say, Why hast thou done so?

Secondly, Nature had plaid the Prodigal with him, and con­ferred on him much of her Bounty for his Body, He was a goodly man to look upon, saith the Text; and (if we'l credit the Con­ceits of some Philosophers) the parts of his Soul must then have been answerable. Indeed when we see a House more then ordina­rily beautified without, we are apt to imagine the furniture within to be more then ordinary too. Rich Caskets are commonly made to hold more precious Jewels; and set aside divine Vertues (un­lesse Theives (as Flattery) ill Education, or the like, have robb'd Us of them) 'twill not (perhaps) be extremely absurd to affirm the like of man. However comlinesse of personage (it must be confest) as the Loadstone doth Iron (by a secret yet irresistible force) attracts our Love and Liking, and like a Conquerour inslaves and captivates, compells our Affection. Had unnatu­ral Absolon been this way unbefriended, I make a Question whe­ther all his other Court Policies in wrigling, and insinuating him­self into the favour of the People, had ever gaim'd so much upon them, as to have rais'd them in such multitudes to side with him against their Soveraign? Adonijah his Brother here hath the very same advantage, that which would have exceedingly much set off a private man, but a Prince as he was, more: as re­ceiving from other Complements of such greatnesse a reciprocal addition of Lustre.

Thirdly, But there's another thing behind, which seems to be more available to his Ends then both these, and 'tis laid down in the words immediately preceeding the Text; His Mother bare him, &c. His Mother bare him next after Absolon? Why, what's that to the purpose? How comes this any way to advantage and promote his Cause? Yes, very much. Ammon the eldest Son (as we may read) was divers years before slain by Absolon; And Absolon the second Son again slain by Joab; and so as if they had never been, the natural right is devolv'd, and rests upon the next Surviver. If Ammon or Absolon were the eldest whilst they li­ved, Adonijah is so now they are dead. So that we see here that he hath the Priviledge of Primogeniture, and that alwayes (as we have a Proverb) carries Meat in the Mouth of it. By the very Law of God a double portion was due to it, and because King­domes admit not of Division, of Partition (in those that are [Page 4] settled in a Succession) by the Law of God, of Nations, to the whole.

So that you see he hath Three strings to his Bowe, a threefold Cord to strengthen and assure his hopes, and that (his wise bro­ther tells us) is not easily broken.

But though his Tackling were thus good, yet like a discreet man he warily suspects and provides for a greater Tempest then was likely to happen. His Competitor was a youth, nay very little more then a Child: and such (we know) men desire not should Reign over them; a Child too of a Mother tainted formerly with the Stain of known Adultery; and that, questionlesse, bated him something too in the common opinion. And yet our Pretender is as careful to settle and assure his cause, as if his Corrival had been a well-grown man like himself, and had had too the start of him in reputation.

In weighty Affairs 'tis still the wisest and safest course to doubt the worst; to forecast the Extremity, and to prevent and provide for that. How many have lost an Inheritance, a Lordship, a King­dome, nay (by somes leave) Heaven it self by reckoning them­selves but too sure on't.

Adonijah here, was a man of another Temper: He hath a fair Game we see, which doth in a manner assure him the Stake, yet for all this like a wary adventurer, he remits nothing of his care, but playes it with all advice and deliberation possible: So in the Text, And he took Counsell, &c.

In which words we may consider the two parts of all great Enterprises; 1. Consultation. 2. Action. And this in hand being of that nature, we have of either a plain Description.

First, we have three plotting heads laid together, and so taken; (though one but young) perhaps not Three wiser between Dan and Beersheba.

Secondly, We have three pair of hands executing the contri­vances of these heads.

For from either we must not exclude him whom it all concerns. The first word (He) makes him a Party in the Consultation; The last word (Adonijah) makes him so in the Action. His ad­vice undoubtedly was not wanting in his own cause, nor stood he then by as an idle Spectatour, but as they helped him forward, so he too help'd forward himself.

The end, reason, and But which they drive at in both, is to make this younger head, Head both of Young and Old in Israel. To set him upon the Throne of his Father, and publickly in the face of the World to justifie his private-taken-up-resolution. I will be King, vers. 5.

This was their aim about this they consult.

I might here (for the first part of my Text) enter upon a Common place of Counsell. Be plentiful in Quotations of what divine and prophane Writers, Oratours, Historians, Poets, have delivered in commendation of it.

I might too enlarge the praises of it from experience generally how 'tis of singular use, nay absolute necessity to the well mana­ging of all weighty concerning Affairs, particularly in matters of Government; how 'tis the Steersman of a State, the Soul of all Sound Policy, and that which (next under Heaven) a Kingdome may chiefly thank for all its Happinesse, Peace, Plenty, every good thing. If in matters of War, how by it small things have confounded great; Ten men shut up a Thousand, an handful over­thrown a Million. Amplified likewise further it might be from its contrary; What frequent examples there are in all Story of manifest and miserable inconveniencies, which men of all forts have run themselves into by inconsiderate rashnesse and temera­rious precipitation.

Again (from the second part of my Text) I might go on upon another head of Action, tell you, that 'tis this which renders Consultations, Illustrious; Counsells are dark things, begot in obscurity, and so nourished, and ordinarily shew not themselves to the World but by this. Indeed they are but Illusions, when Action is not design'd to back them. And as faith without works is but an abusive misleading Chymaera, so 'tis here; Though Counsel seem to consist of more spiritual parts then Action, yet 'tis Action that makes the Demonstration; that raises out of the dust and gives Life and a Lasting Lustre to those advices, which else had perished like the untimely fruit of a Woman, and had never seen the Sun. This and more (upon these two heads) might be largely discours'd on, and the Text doth seem to war­rant it; but I shall take Leave to leave these general Considera­tions, and to fall up more closely, with the particularities of the Story.

In this Chapter then (as I told you, for substance in the begin­ning) we have a Kingdome at Stake, and Two Brethren Game­sters playing hard for it. The elder and more experienc'd, lo­seth, yet perhaps we cannot say 'twas so much his fault as his destiny.

He had Heaven against him, or else we might justly wonder he came not off the Winner: for, for his Title and Likelyhoods we have them in the precedent Verse, and in this the well managing of both, He took Counsell, &c.

Where first (to make way to my after Discourse) give me leave to observe that his ambition was better order'd and tutor'd then his Brother Absolons. I find not that he did any way envy or undermine his Fathers honour, or that he did so much as in a wish desire his Death. Let this be his Piety, sith Slighter hopes have made some Children so strangely unnatural as to do more to effect it. No such black thoughts came nere the Soul of our Adonijah, his ends and aims (for ought appears evidently from the Text) were more fair and justifiable; Not like his Brother to un-King his Father, but to reign after him; not to depose but to succeed him, was the summe of his Intentions; and who can blame an eldest Son for this? Make his case but your own, and (I believe) he'll be like­ly enough to go away not only not openly rebuked, but secretly incouraged; especially when he takes no grosly indirect, nay a seemingly fair and lawful course to compasse it. Confers his de­sign too with those, who had it been unlawful should have dire­cted him, his Ghostly Father Abiathar, and his experienc'd Cou­sin Joab. But these are as forward as he, and not only advise him, but afford their helping hands likewise in the businesse; They hel­ped forward Anonijah, &c.

But I shall deal with them in an after Discourse, give me leave first to dispatch the worthier person.

And in him secondly, in every passage of the Text (considering the Affair in hand) I observe abundance of Wisdome and sound Policy.

First, That he does not go rashly to work, but takes Counsell.

Secondly, That he takes Counsel of such as were able to give it, and whose Countenance too, was as available as their Coun­sel. And he took Counsel of Joab, &c.

That he doth impart these important privacies to such, whom formerly he had so firmly assur'd to himself, as to run the haz­zard of their own Counsells, and really to engage themselves in it by Action. What they advise they do, They helped, &c.

First, He goes not headdily and rashly to work, but Takes Counsell; The Wise man saith, There's more hope of a Fool then of a man hasty in matters, Prov. 29, 20. And (if I remember right) Charles Duke of Burgundy, I have read, taxed for this kind of Folly, of whom somebody records, that he seldome asked, never followed the advice of others. To be so overwise in our own Conceits, as to despise or neglect the Counsell of our Friends, is a strong Argument of weaknesse, and hears ill among the very Heathen.

Agamemnon (a wise Prince) wisheth (in Homer) that he had Ten Nestors to consult withall; and a wiser then he tells us, that in the multitude of Counsellors there is Safety.

And indeed, however we find in Story some few suddain Actions to have succeeded well, yet their Glory is still blemish'd with the stain of rashnesse, and blind Fortune, more entituled to them then the undertakers. We have a Proverb amongst us some­what to this purpose; 'Tis more by hap, then any good Cunning. We cannot fasten this fault upon our Adonijah, he was no hasty inconsiderate Hotspurre; did not precipitate himself headlong into the businesse, fall back, fall edge, (as we have a word) but he looks before he leaps, chooseth his best ground for rising, goes on with wary advice and sound Deliberation. 'Tis the first point of his Wisdome, and in it I commend him as a Pattern for your Imitation, In all weighty Affairs do as he did, Take Counsell.

But secondly, some have judgement enough, to see into their own want of judgement, yet too little to make a fit Election of such as may inform them. They can perceive Counsell to be good, and in divers cases themselves to stand in need of it, yet have not attain'd to that happy height of Wisdome, to select and single out such as are best able to give it. Rehoboam nephew to our Adonijah, was one of this number; who refused to be gui­ded by experience and gray hairs, but embraceth the raw and green advice of such as were like himself; and we may read it cos­him [Page 8] dear, the revolt of ten Tribes, five parts in six of his King­dome, 1 Kings 12.

So was Antiochus the great too, in his war against the Romans, and Zerxes a greater then he, in his expedition into Graecia, both weakly followed the feeble counsel of their effeminate Courti­ers, men utterly unacquainted with Martial Discipline and Po­lity, save superficially to discourse on't, before the strong advice of those tried spirits, the exiled Hero's, and that ever renown­ed, though unfortunate Hannibal. And they find the success an­swerable. The one at length, (in the midst of his own strength) is basely brav'd by but a Minister of State, imperiously circum­scribed by an imaginary circle drawn with a wand about him, and is fain unworthily to stoop and take law from his Inferiour. The other after the loss of divers thousands of lives, glad to escape in a small Vessel, and by the ill carriage of the action, discove­red so much of the weakness of the Asiatiques his subjects, as gave courage to his enemies in the next Age to invade and sub­vert the whole Persian Empire.

And from such like observations some have drawn this safe rule in Polity, and it holds in Reason, and in Religion too. In a doubtful case rather to incline to the advice of such as have been vers'd in the business enquired after. Thus in matters of Govern­ment, to give ear to the Statesman; in matters of War, to be di­rected by the Souldier; and in things pertaining to our souls and salvations. not to be led aside by every new Ʋpstart, every private Fanatique spirit, but to be guided by the Church-man.

Yet it must be confest this rule holds not generally, some­times it miscarries, and yet when it doth, it carries a fair excuse along with it; That man can never be tax'd of much, of gross weakness, (unless he before-hand know men to be persidious) that believes them in their particular professions.

But this rule though good, yet is not full. Other considera­tions must be taken in too, (which I make no question Adonijah had a respect to) and they likewise according to the quality of the persons, vary exceedingly.

Private men when they consult of their particular interests, may take courses of their own. The narrowness of their per­sonal conditions and relations afford them more liberty, and [Page 9] their errours are neither so material nor discernable.

But matters of State, publick Business of Kingdomes, tying us to a kind of formality, must be carried in a Majestique way of discussion, and are not to want any complemental circum­stances, which at home may render them less venerable, or a­broad diminish their reputation. And so a care is to be had that the men be both great and good, whose advice we follow. Great, to prevent envy and contempt; Good, (in account at least) to avoid scandal and discredit.

If the person that gives counsel be mean, though he speak like an Oracle, 'twill be slighted; nay, cavilled at. The Wise man observed some such thing in his time, when he tells, If a rich man spake, the people kept silence, but if poor, they were ready to stop his mouth with that course quaere, What fellow's this?

Again, though the men be great, if they be not good too, their advice though as good as Achitophel's, will be liable to prejudice. Hence (if I rightly record) the Lacedemonian Senators were ex­ceeding coy of their Suffrages to a very profitable proposition for their Republick, laid before them by a lewd great one; yet under-hand caused the very same thing to be propounded by one of more upright conversation, and it pass'd the House with great applause.

I might be long in this Argument, but must call home.

I find out Adonijah's wisdome approvable in this particular too; He communicates not his design with inexperienc'd Young­sters, men either of loose Titles, or leud Conditions; but with such as were of conspicuous eminency, acquainted with the ve­ry bowels and secrets of the State, and that knew better then any how to steer him in his desired course. Of such authority and reputation too by reason of their places and persons, exceedingly countenance the action, and draw multitudes of their dependants and others, either out of fear, love, or opinion, to declare themselves for him, or to stagger at least, and stand as Neuters. The invincible Joab, and the High Priest Abiathar, these consult and advise with him; nay, they do more, they help him forward.

And this Thirdly, Manifests yet something more our young Princes wisdome too. Many will give good counsel, not out [Page 10] of any love to the person or cause, but to screw themselves into trust, that so upon occasion they may the more certainly over­throw both. Ʋpon suspitious men (therefore) though they speak well, we are never to lean so hard as (should they treacherously slip aside) to give out selves a fall. Absolon was somewhat this way indiscreet, in so suddenly embracing the advice of Hn­shai the Atchite.

Again, Some will give counsel, yea, and sincerely too; but if in a business that imports danger, they desire not to be seen in it. You have not such great interest in them, not so far enga­ged them to you, as to cause them to do more then barely to advise, when perhaps their countenance were as good as their counsel, and would themselves assist in the execution, 'twere yet like to succeed much better. For I think I need not ask leave to think, That such as can soundly advise (if they be sincere in the business, and alike in other things) are most fit to excoute, as knowing best the extent, breadth, depth and length of their own counsels, and able too at home, to furnish themselves afresh, upon the accidental miscarriage of any particular. I must remem­ber home again.

Our Adonijah's wisdome is herein remarkable too, that such as he doth communicate his design withal, he had before by be­nefits, observance, and other ways of courtesie and insinuation, so firmly assured to himself, as first, to deal sincerely with him, more to declare themselves for him, most of all to run the ha­zard of their own counsel, and really to engage themselves in it by action. We find it in the last words, They helped forward, &c.

To sum up all together, and so to make way to the main Ob­servation.

We have here an able young man, laying a strong foundation of greatness, encouraged to it by the King, his Fathers Love, and that double bounty of nature, comeliness of personage, and el­dership; assisted in it by those of greatest power and sway in the State, Abiathar the high Priest, and Joab Captain of the Host, who delude him not with Court-Holy-Water, (a piece of fals­hood, a meer stranger for the most part to true Priests and right Souldiers) but their works speak them as good as their words; they afford him head, and hands, and hearts too in the busi­ness, [Page 11] They advise him, they help him forward.

And he that shall consideratively read thus far the story, (ig­norant of what ensured afterwards) would willingly (I suppose) venture his fortune in the same Bottome with the undertake For the design in the whole managing of it discovers such [...] apparencies and probabilities of success, as indeed 'tis a matter of just marvel to think how it did miscarry. But here we see Heavens Power and Prerogative, how it easily alters and over­throws Projects that seem to be founded and rooted in Adamant.

The Lord doth whatever he will both in Heaven and Earth, and, should the whole world conspire in an insurrection to revense or alter one of his least decrees, their attempts would prove as vain as ridiculous. For he that dwells in Heaven would laugh them to scorn, the Lord would have them in derision, Psalm 2. 3. A remarkable place to this purpose is that in the Prophecy of I­saiah, chap. 3. ver. 9, 10, 11. Where we find a confederacy, an association of divers persons, nay, in likelihood Nations too, against the people of God. Like that combination mentioned by the Psalmist, Psal. 83. 6, 7, 8. Gebal, Ammon, Amalek. the Philistines, with the Tyrians, Assur, and the children of Lot, Edomites, Ishmaclites, Moabites, Hagarens, men of divers in­terests, and not all of one and the same Religion neither, though all aliens to the Common-wealth of Israel, and strangers to the Covenant, or like (to come so neer, and no neerer) that holy League in France, the cause of so much mischief to that King­dome, (and by their example to others.) Well, but (for proof of the main Observation) mark what God saith there by his Pro­phet, Associate your selves together, and ye shall be broken to pieces; Gird your selves, (put your selves into a posture of war) broken to pieces notwithstanding. This judgment (of be­ing broken to pieces) we find thrice repeated in that ninth verse, to note the fulness, centainty, and in Gods time, suddenness of such contrivers destruction; and though they all lay their heads together to prevent it, yet it will not do. Take counsel toge­ther, (ver. 10.) it shall be brought to nought, make a decnee, it shall not stand; and the Prophet shews his extraordinary Com­mission for this in the eleventh verse. The Lord spake this to me with a high hand. And it is just the same with the example [Page 12] in the Text. They take counsel here for Adonijah's succession, but God (as the Psalmist speaks) breaks this counsel, and brings to nought this device. He hath said, Solomon shall reign, and he will not alter the thing that is gone forth of his lips; Though all the Achitophels and Statists upon Earth project the contrary, yet his counsel shall for ever, and the thoughts of his heart from generation to generation, Psalm 33. 11. Wisdome and under­standing, and counsel do bravely bring to pass mighty matters, so long as they keep their distance, but when once they'll dare The­omakisme, and Giant-like wage war against Heaven, then they turn to foolishness. He tells us so that had experience of it, (as in divers other passages, so in this particular of the Text) There is neither wisdome, nor understanding, nor counsel against the Lord, Prov. 21. 30.

To reduce this meditation into matter of Use and Practice.

First, It serves for Caution. And the advice in brief will a­mount to thus much. That we are to take heed as how we fol­low a multitude: So how we side with a few eminent men in any evil design. The Kingdome of Israel (by what we find evi­dently recorded) was at this time miserably divided; and it was Gods extraordinary mercy towards them, that it broke not forth into the greatest of plagues and mischiefs, A Civil War: Read through this only Chapter, and but consideratively weigh what is written, and you'll apprehend as much as I have inti­mated. Here was at one side the renowned Joab, Generalissimo of the Hosts of Israel, one who had merited that honour by a remarkable act of valour at his entrance, and since for neer for­ty years had managed it with such success, that who could say, Joab ever turned his back upon his enemy? nay, that his sword ever was sheathed undrunken with the blood of the slain? Here went along with him all the Captains of the Host, and it may be presumed (though unmentioned) that far the major part of the souldiers followed their Leaders. Besides, as fair additionals, (not only for shew, but use too) here were all the Blood-Royal, and all the Kings servants that swam with this Current, and im­barqued themselves in the business; and which was almost as much as all, here was the high Priest, head of the Church in Sa­cris, who had walked so many years in and out before the peo­ple [Page 13] unblameably, and by whose decision and definitive sentence most cases of consciences were de jure, determinable; and que­stionless most of the inferiour Priests by his command, or (at least) the authority of his example, put their hands to this work, and by insisting on that Text about the first-born in their Haran­gues and discourses to the people, boldly bore them in hand, that it was the cause of God, the will of Heaven which they plead­ed for.

On the other side, there wanted not a Prophet Nathan, and a very eminent Priest too, chief of those about the Tabernacle, Zadok; and both these had undoubtedly their followers, which did as much for Solomon. Here were besides Benaijah one of the chief of David's Worthies, together with Shimei and Rei, persons very remarkable. The Cherethites, and Pelethites pick­ed choice men of eminent stature and courage, exempted from Joabs jurisdiction, and appointed under the foresaid famous Be­naijah, for the guard of the Kings body.

So that here we find Statesman against Statesman, Captain against Captain, Souldier against Souldier, and (which common­ly puzzles the general sort of people most) Altare contra Al­tare, a Prophet joyn'd with a chief Priest to ballance Abiathar the Supreme; And the division (I make no question) went proportionably downward to the very skirts of Aarons order. And though the advantage (had the quarrel been suddenly to have been comprimis'd by the swords decision) lay clearly in all humane probability on the side of Adonijah. Yet knowing upright men measure not their adherence to a cause so much by the rule of power as justice; and the inferiour multitude who wanted the spirit of discerning, and in such bickerings were sure to carry away the most blows, could not but be exceedingly stag­gered and distracted, to observe the strange sidings amongst the powerful, the prudent, and the reputed religious, which sate next the Helm of the State. (In all difficulties undeterminable at home) their opinion of others whom they fancy honest and wiser then themselves, being almost the only Pole-star they steer their course by.

We have drawn a picture of Israels condition, and (it was within these few years) so like our own, that it may save the art [Page 14] of a farther Pencil, and changing but the names, serve as well for England. For though with us there were not two several Pretenders to the Supreme Title, yet (which doth tantamount) to the Supreme Power, there were manifestly; and the case in the Text of elder and younger, Nature and Promise, was not neither (if we look to the bottome of the business) a stranger to our Controversie.

What God in mercy prevented amongst them, he hath in judgment (the fury of his indignation) permitted to fall upon us. We have had the miserable experience of a sad, miserable Civil War, and that accompanyed with as much division be­tween men of all sorts, degrees and conditions, and prosecuted with as much Heathenish heart-burning, as (I believe) since there were men enough in the world to make up such a politique Society as a Kingdome, never more in any. And because Civil strifes are never so hotly pursued as Religious, coldness (which in other contentions is presumed to proceed from modemtion) being not admitted the favour of such a construction in this, (to exasperate mens minds more) This War was at first (by the cunning of some) so Christians and the Laws of the Land, the Liberty of the Subject, and I know not what other Priviledges, brought in as Gosipps yea, and the Solemnity and Sacrament of an Oath likewise added, to terrifie back-sliders, discover ene­mies, and associate friends more firmly. Well, we fought, and who would have thought that the noise (though once we find in the case of the barbarous Midianites, Judg. 7. 12.) of a few empty Pitchers, and some fiery Lights, could have engaged a peaceable and wise people against one another so felly, so foo­lishly. I need not acquaint you with the success. He is a strauge stranger in our Israel, that knows not what hath rome to pass in our daies. A Success (I confess) so extraordinary unexpected, sudden and compleat, as would have staggered any faith, not built upon a rock; set off any Cause (if but tolerably hand­some) even to an envious degree of beauty and glory; yet (by the secret judgment of God) it contributed so little to this, that the prevailing party never found themselves at so great a loss, as when they had gained all; never felt themselves so weak, as when there was not an enemy to stand before them. [Page 15] For falling now upon the division of the spoil, not without vi­sible disagreement, (confident likewise to draw the Curtain, and discover the great Design) there did follow such a general alienation of affections, such an aversion from what people be­fore so exceedingly over-much doted upon, that a Parallel to it can hardly be re-mark'd in any story, and which (by the merci­full disposition of God Almighty) hath produced the happiness which (for above fifteen moneths) we have seen and felt.

To conclude this first Use of Caution. To you of this Ho­nourable City.

Let us from henceforth take heed how we be carried about with every wind of doctrine, or every blast of present Success, that we believe not every spirit, or powerful perswasion, or great example, for divers that boast themselves of God are not such; many false Prophets are come forth into the world.

Let it be enough, that by glorious glittering pretences we have been cheated out of our Religion, Loyalty, Property; nay our very Reason, that by strong dazeling delusions, we have been cajol'd iuto such a Pit-fall, from which only the Almighty power and extraordinary Goodnesse could, redeem us. If our own harms will not make us beware, neither the Texts Example, nor any humane Instruction can possibly work upon us. And the next blow of Gods hand must needs be far heavier, because we have so soon forgot­ten the grief of our former misery, and the comfort of our present Deliverance.

Secondly, for Comfort. To stay our hearts as with Flagons of Wine, when we consider, that not one word of Heavens mouth, made to our own souls or others, shall fall to the Ground. Is thy faith assaulted concerning the truth of Gods promises, made either to the whole Church, as the Body in the general; or to thy self, as a Member in particular.

Take heed of giving too far and free Entertainment to such Sug­gestions The Lords hand is not shortned, He's commonly bet­ter then his word, as good as his word (to be sure) he is always. Though, for the present, perhaps thou mayest perceive nothing lesse, no Shadow of Likelyhood, all thing to run to a Retro­grade. [Page 16] course to their seeming accomplishment. Yet possesse thy Soul with patience, stand and see the Salvation of the Lord, rest upon his All-sufficiency, believe with Abraham, even above hope, &c. He doth divers times work out his ends by means, in our shallow conceits apparently contrary. He's so good that he would not suffer evill to be, unlesse he were also so powerful as to be able to draw good out of it. Nothing can make void the purposes and promises of Heaven. Though a Joab, though an Abiathar, though all men on Earth, and Divels in Hell, attempt their Nullity: yet Maugre all Opposition, they shall stand in force, and be made good to those whom they concern; that Word of truth hath spoken it, not one word of whose Truth, shall re­turn empty, Heaven and Earth shall passe away, but, &c.

Third, for Direction, to steer our course on the troublesome Sea of this World, that so we may arrive at the Haven where we would be; and that is in all our Intendments to take Heaven along with us, not to depend upon new Truths, pretended to be concealed for so many Generations, and now revealed to I know not whom, for I know not what fanciful purposes, but to make Gods clear revealed Word (with David) our Counsellor, and Warrant, and then we shall be sure to have either the Summe of our Desires, or that which is better for us. Then either our purposes shall have a good Issue, or else our failing in them shall be more for our Good.

Instance: You of this City, desire to be rich, and in places of Honour and Eminency, and such desires (if attended with their due Qualifications) are for ought I know not amisse neither. Now Solomon tells us, that riches and honour are in the hands of the Almighty: Length of Dayes are in his right hand, and in his left Riches and Honour. Prov. And if we'l credit the Di­vel he'l tell us that all these are his too, once to be sure we know he told the very Owner so to his Face, Matth. 4. and where he is likely to gain more belief, he will cettainly be more forward to boast his vain Title. And were there not too many in the World that lent a willing ear to him; the forbidden paths of Bri­bery, Flattery, Extortion, Over-reaching, Cozenage, and Cunning; would not be so crowded with Passengers, and the al­lowable Road of Truth and Honesty, fair upright, and ingenious Dealing, so thinly frequented.

But brag the Divel never so confidently, of these and all other good things, God is the true Proprietary; and we must have and hold them of him, if we will have and hold them at all, or long, or with Comfort. We take an ill Match in hand if we go about to wrestle with him, and wrest them from him by Violence. God is a liberal God, and yet in some Sense he's a hand-fast God too; maugre all the World, he can keep his hands shut if he please, and untill he be pleased to open it, we cannot be filled with Plenteousnesse. In all our Enterprises therefore, let us be sure to have him to friend, to have his allowance at least, if not command, in the main Intendments of our Life, otherwise (let me tell you) 'tis neither the Plotting of our heads, nor the Sol­licitousnesse of our hearts, not the Drudgery of our hands, nor the whole concurrence of our created strength, improv'd by all accessory procurable Assistances, that can finally render our at­tempts successeful. Adam may make himself a Garment, but it shall not cover his nakedness; Jonah may build him a booth, but it shall not defend him from the heat of the Sun; Peter may toil all right at fishing, but shall catch nothing. Though we rise up early, and lie down late, and eat the bread of sorrow, yet is our labour in vain, except the Lord give the blessing, Psalm 127. 2.

I might illustrate this by almost infinite instances out of Story. Take the Texts example for all.

Here is an able eldest Son using the strongest humane means to settle himself in the Seat of his Father: Ordering this affair with as much polity and discretion, as the best heads in the King­dome could furnish him with. Many advantages he had of his Competitor, both the Word and the Sword (if I may so speak) were on his side. The High Priest and Captain of the Host: The latter of which alone was so powerful in the State, that David himself (though a King well-beloved of his Subjects) confesseth him too hard for him, and for the murder of divers of his dear friends, durst not punish him. Yet see notwithstanding all these interests, assistances, probabilities, Heaven overswaies and deter­mines the contrary: Go but to the latter end of the Chapter, and there we shall read that Solomon is King. So true is that of [Page 18] the holy Ghost, the foolishness of God is wiser then mans wis­dome, and his weakness stronger then their power.

But stay; was indeed God's hand in this business against Ado­nijah? How then durst either Joab or Abiathar move so much as a finger for him? Nay, how durst he himself take counsel and plead his own Title, when that Wonderful Counsellour and Supreme Judge both of Heaven and Earth was in the Cause his adversary?

1. But indeed for him, first, I can easily satisfie my self without the puzzle of a wonderment. A Crown is a strong temptation, and where an apprehension of compassing it gets footing in the brain, it infatuates, corrupts our judgments, and inveigles us to any impious, desperate undertaking. Caesar, thought a Kingdome worth an oath-breaking. And I have observed it, that Religion hath not such another shrewd enemy as ambition. Look into the Annals of all ages, search the Records of time from the beginning, and you'll scarce find one of a thousand that have let go their hold, or relinquish'd probabilities of Soveraign­ty, out of a meer respect to conscience.

Secondly, For Joab too, I marvel not at all at him. A man he was it seems by the whole course and tenour of his actions, of a violent, over-heady spirit. One that look'd no farther (though a Subject, and an Israelite) for a Law, then his own will. He had slain Absolon expresly against the King's Comman­dement, and Abner and Amasa against both Gods and the Kings; And if he now beard Heaven by opposing with a high hand its decrees, which had so often before set nought and slight by it, what need we wonder.

But for Abiathar me-thinks to do so, cannot but rouze our admiration: For God's high Priest to set himself against God, and to oppose his will and purposes, must needs be to those that consider the circumstances of the story and person, a matter of just astonishment. Shall we say for him by way of excuse, or extenuation, that perchance he might not be clearly and through­ly [Page 19] acquainted with God's will in this particular. We would fain be as favourable to him as might be, but this in reason allow him we cannot. For then (unless we'll argue like Turks) Solo­mon spoke amiss to him, chap. 2. 26. When he told him he had deserved death; for supposing him ignorant do but shew me what so great evil he had done.

But indeed faulty he was, I make no question, knowingly and presumptuously faulty too. God had sent the Prophet Nathan to bestow a second name upon Solomon, a name of such an hap­py signification, as might almost alone direct Abiathar to the Almighty's intention, Jedidiah the beloved of the Lord. And that some clearer intimation of God's pleasure was the ground of Davids oath to Bathsheba by the Lord, that her son should reign after him, may be more then probably conjectured. For can we suppose that David a Prophet of the Lord, would so resolutely (without limitation, or Saint James his reservation, if the Lord will) swear, that Solomon should reign after him, without a Warrant from him by whom Kings reign, and the Thrones of Princes are established. And that this being such a publick business, and necessary to be known too, should be con­cealed from Abiathar, no circumstances can make likely. I take no pleasure in this Argument; Give me leave from hence only to note unto you, That the best sometimes over-shoot themselves grosly; That not a Miter, not an Ephod, not the holy Calling of Priesthood, doth make us so universally good, but that we sometimes run into a Premunire against Heaven, transgress the Laws of our Maker like other men. We are earthly Vessels, kneaded of the same Clay, shap'd of the same mould whereof all mankind are fashioned. Prophets we are, but yet like unto our brethren, (as Moses) Men of God, but yet but men, and so subject to whatsoever sins are incident to man's nature as well as others. Abiathar here though the High Priest, and head­man of the Church, yet led aside by some corrupt respects, goes about (as much as in him lies) to frustrate Gods promise and appointment. He helps forward Adonijah.

Well, but all this while we have condemned them; how [Page 20] may we now justifie God? Was there no partiality, no ini­quity in him, to prefer the younger before the elder? Primo­geniture by his own Law, had the priviledge of a double portion, and doth he now (for no wickedness neither that we read of) bar Adonijah from this Prerogative? Shall not the Judge of all the world do right? Shall he do any man wrong? that be far from him.

Answ. Twofold. 1. General. 2. Particular.

First, God is a free and liberal Agent. He doth and may do whatsoever he will both in Heaven and Earth. His will is the rule of Justice; for though some will have Justice to be the reason of his will, (blasphemously enough, if well sifted) yet 'tis confest on all hands, that he wills nothing, but what is just. When therefore we hear him clearly enjoyning any thing, we are not (in our weak way) to dispute the lawfulness of it, but with all alacrity to hasten its execution. For God is equal­ly as unable to command, as to commit injustice; All his waies are judgment and truth, Psal.—

The Canonists affirm of the Pope, nunquam ligat sibi manus, he can never tie his own hands, never limit and restrain his own power. They write him down a God on Earth and therefore herein they will have him like the God of Heaven. And your greatest Statists of Laws in Monarchies, tell us, that they bind only those that are under them. A Coactive power they have not, serve only for Direction to such as are above them. Besides, we grant that Laws may be dispenc'd withal, nay, nullified by the same power by which they were made, and that the ground and reason of a good Law is alwaies justice, though the letter in some particular application may be otherwise. Hence that usual Say (considering the unsufficiency of Laws, to meet with those millions of circumstances) (one of which may alter a case) Bet­ter a privaete mischief then a publick inconvenience.

These Observations (some of them at least) may not be per­haps (in a Metaphysical transcendent consideration) utterly in­compatible with the Almighty. For we find God (for the pre­sent) to have commanded contrary to the letter (to be sure) of [Page 21] his own Law, As in the Israelites spoyling the Egyptians. Nay in a weightier businesse then the Text holds forth, we find the younger accepted, the Elder rejected. Nay for an Earthly King­dome too, the point in hand (though attended with other Circum­stances) we find David preferred before Eliab.

Secondly, But this Discourse of Gods absolute power to do whatsoever he will, and that all being truly his both in Heaven and Earth, he may dispose of his own as it pleaseth him, will perchance scarce satisfie some, and indeed let it be confest, something farther, and (I conceive) better may be said to the point.

Many things are holden in the World by Prescription, Custome put into the Ballance with Law cleerly out weighs it, and then time out of mind we deem no Title better. Now Israels case was different from that of other Nations. These had been from their very beginnings as Commoners, left to the Light of the Law of Nature, and to such Constitutions, as they were able to make out from that; But Israel was Gods Inclosure, continued by his special particular care under Pupillage as his own peculiar, and the Government amongst them to the very day of this Consulta­tion went not by Succession but Election, and in that, they were never suffer'd to carve out to themselves, whomsoever they fanci'd as the most fit, but as the Power, so the continual Exercise of it was only in God. From Moses to Samuel about five hundred years, they had still rulers, when they had any, of his appoint­ment. In all that time (we read not) of a Son succeeding his Father, But heaven according to several Exigencies singled them out several men, of several Tribes and Families, of proportio­nable Abilities, to sit at the Helm of the State. During the Life of Samuel, they require a King like other Nations, but a King still of Gods choosing, not their own.

They have Saul and he hath a Son both good and valiant, yet he in his Life time perceives the Kingdome destined to a Stran­ger; The Father indeed storms at it. but the Son seems well content, and though after both their Deaths, Abner sets another Son of Sauls upon the Throne, yet the cause thrives not, the whole Kingdome at length devolves unto David. So that if [Page 22] Jonathan or Sauls other Son had no wrong; neither had here Ado­nijah; And if God had not limited himself by an after assurance to David, he might have dealt with him and his posterity, as he did with Saul and his, given the Kingdome to any Israelite; now however he hath his whole off-spring to choose in, and might without the least injustice have fastned upon any issue of his as­well as Solomon. So that as St. Augustine in another case, Huic fit misericordia, illi non injuria; God was favourable to Solomon, did no injury to Adonijah.

Considering then that the Common-wealth of Israel, was so constituted at the Beginning, and had so continued many hundred years, that none could pretend to the Principality by Filiation, and therefore at this time fell not under the Cognizance of that Law of Primogeniture, (which God (surceasing his claim) suffer'd it to do in the Ages following.) Considering too, that as the right of Election was in God, so he had continually all along exercis'd the power of it without interruption; for Joab and A­biathar, boldly to undertake the pointing out of a Supreme Ma­gistrate without his special Warrant and Commission, nay to set up one when he had appointed another, was a Presumption worthy the Vengeance inflicted upon them afterwards. For we find (and I thought not fit to conclude without this Note) they paid deerly for it (and so shall all those sooner or later that attempt upon any of Gods Reservations) they had better been out of Employment then have had such Wages. The one loseth his Life, the other his Office, and Heaven is to be admir'd for the Certainty and Justice of its Dispensations in both. Joab had before commit­ted divers Murthers, and so powerful he was in the State, that Vengeance by the hand of the present Magistrate durst not seize on him. This Action of his (Springing from the same root) pays those old Scores, and as he had shed mans blood, so by man is his Blood powred forth. Abiathar was of the house of Eli, against whom we have Two several prophetical Denunciations, 1 Sam. Chap. 2, 3. and this his Stickling for, and Siding with Adonijah here, causeth his Removal from the Priesthood; and so we see those Predictions likewise made good by their accomplishment.

And this consideration well sifted (would the Time, and the Space allotted for this exercise bear it) would afford us fresh mat­ter of Contemplation and Discourse, about the certain, yet se­cret ways of Providence.

First, How the wise Disposer of all things, turns (many times) mans greatest Shame, into his own greatest Glory.

Secondly, How our very Sins (though Traitors to us their Owners) prove Trusty Executioners of the Almighties purposes, and our wickedst Actions (so over-ordered) as they become the In­strumental Examples of Heavens Justice.

But these will fall more fitly into some Texts in the Second Chapter.

To the only wise and powerful Trinity, Three persons, One God, be ascribed, &c.

Amen.