THe present condition and state of this our time, letteth us see what need wee have to understand the meaning of these words, for our instruction and comfort: For as the Prophet David, when hee penned this Psalme, was persecuted by powerfull and malicious enemies, from whose rage and furie, hee prayeth to God for deliverance: So, we being threat­ned by the like hostile invasion, have need to crave by humble supplication, the Lords gracious and fa­vourable protection.

This Psalme is justly styled, A Prayer of David, with every petition whereof, is joyned a motive argu­ment, to move the Lord to hear his prayer, and grant his requests; And because the royall Prophet after his manner in the former verses, hath beene mixing praise with prayer, he now subjoyneth two motive argu­ments, to move the Lord to grant him, both the peti­tions which he hath put up in the former part, and is to put up in the latter part of this Psalme.

The first of those arguments, is taken from the con­sideration of the nature of his enemies, against whom he prayeth: And the second; from the consideration of the Nature of God, to whom he prayeth.

For amongst all things, betwixt which may be seene any kind of opposition, there cannot any two things be found more contrarie to other, than Davids persecu­tours, and Davids Protectour. His persecuters are cruell, proud, and godlesse Atheists; His Protector is a Psal. 86.15 mercifull and pitifull God, slow to anger, and of great kindnesse and truth: Which maketh Ierome to say Divinita­tis natura cle­mens est & pia & magis ad in dulgontiam, quam ad vin­dictamprona. Hieronimus in Psal. 118. The divine Nature is gentle, and pitifull, more readie to pardon, than revenge. And therefore the Prophet comparing the gracious Nature of God, with the wicked nature of his enemies, he more earnestly imploreth, and more confidently expecteth the Lords helpe and protection against the malitious rage of his mighty enemies.

Now that wee may enter upon the words of the Verse, Foure things are to be han­dled in the ex­planing of the words. wherein the Prophet describeth the nature of his enemies, both in respect of their inward dispositi­on, and outward conversation: There are four things to be exponded in order, together with the uses that arise from the consideration of them, first, How these proud men are said to arise against Davids; For this the Prophet useth as a motive argument to prevaile with God, seeing he knoweth that proud men are so hatefull to God. Secondly, The enemies of David were not a few, but a great number, that are said to assemble themselves: and so the Prophet hath the more need of the helpe of God. Thirdly, The enemies of David were violent and cruell men, whose crueltie is manifested in seeking of his soule; To which in the nixt verse is opponed, the pitie and mercie of God, and so this part of the argument is powerfull to obtaine the helpe of God. Fourthly, The grosse Atheisme of the ene­mies of David, is expressed when hee saith, They set [Page 3]not God before them: No wonder therefore that God cast them behinde him, as afterwards shall be declared.

In the handling of the first point, Two sorts of pride pos­sesse and mis­cary the chil­dren of men. there are two things likewise considerable, first, how the enemies of David are called proud men. And what sort of pride is this wherewith they were possessed and miscaried? Se­condly, What can be the reason wherefore the proud enemies of David arise against him? And all other proud persecutors against the Saints of God.

As for the first, there are two sorts of pride where­with a great many of the children of men are possessed and miscaried.

The first may be called an inward pride, because though it be knowne to God, from whom Ierem. 16.17 no iniquity is hid, yet it is not known to men, except, Luke 26.45 when the mouth speaketh of the abundance of the heart, for so the pride of the Pharisees was often manifested. But so long as it is not outwardly expressed, it is no wonder though it be not known to others: seeing it is hid from the mā that hath it, for either he no more knoweth that pride ruleth in him, thā 2 Chro. 26.20. Vzziah did know, that he was leprous, before he was violently taken from the altar by the high priest: Or else, which is worse, he is so far from thinking this pride to be vice, which is to be a­voided, that he imagineth it to be a singular vertue, which is to be cherished: for this is one of the miseries to which sinfull men are subject in this world, Fallit e­nim vitium specie virtutis & umbra. Iu ven. satyr. 14. That they are deceived with vice, under the colour of vertue.

Now we must consider that this inward pride hath three branches, first, The inward pride hath 3. branches. vvhen men thinketh either that they have the gifts and graces that they have not, or at least, in a greater measure than indeed they have them. Galat. 6.3. He that thinketh himselfe some-thing, while [Page 4]hee is nothing, is deceived: For as the emptie vessels when they are touched, soundeth loudest, and the barren trees lift their branches highest: So where there is least worth, there is usually a greatest conceit and opinion of worth: Hence it is that often-times men are puffed up with a conceit of righteousnesse, though they be unrighteous, as our Saviour speaketh of the Scribes and Pharisees, They are wise in their own con­ceit, when their remedilesse folly is manifested to others; according to the saying of Solomon, Hee that is wise in his owne conceit, there is more hope of a foole than of him. And in a word, they are puffed up with a con­ceit of knowledge above other men, while they are replenished with grosse ignorance of things that are chiefly to be known, like the Iohn 7.49 Pharisees that counted the people cursed that knew not the Law: yet they themselves understood not the meaning of the Law: As vve may read in the 23. of Mattews Gospel, and therefore an Ancient said vvell, Nulla prae­sumptio perni­tiosior quam de propria iu­stitia aut sci­entia superbi­re. O superba praesumptio! O prasumptuc­sa superbia! Augu. de ver­bis Domini. No presumption is more hurt­full, than to be proud of our own righteousnes and know­ledge, O proud presumption! O presumptuous pride!

2. Men are inwardly proud, when (though they be gifted above others) they acknowledge not their gifts to come from God, who ought to be praised for the bestowing of them, and served in the use of them; they finde the fruit, but see not the tree from whence it falleth, they see the water, but perceive not the fountaine from whence it floweth; they finde the gifts to be in themselves, therefore they think them to be of themselves, and from themselves, for though they have nothing, but what they have received, they boast, as though they had not received. This maketh them to ascribe the praise of the gifts to themselves, and [Page 5]to thinke they may use them at their pleasure: They Habac. 1.16 sacrifice to their owne net, and burne incense to their owne yarne. As the first pride was presumptuous, so this pride is sacrilegious, because it depriveth God of the praise and glory that is due to his Majestie. And therefore Gregorie well observed, Qui bona accepta sibi arrogant, de bonis dei con­tra Deū pug­nant. Grego. in moralibus. That hee who afcribeth not to God the good things that he hath recei­ved, fighteth against the Lord with those good things that he hath received from the Lord.

3. Men are puffed up with inward pride, when, al­beit they acknowledge they have received gifts from God, and are daily craving benefits at his hand; yet they are filled with such a conceit and opinion of their owne merits [...]s [...]at they thinke they deserve whatso­ever they have received, they thinke the Lord no lesse oblidged to them, than they are to him. The old Pha­risees though they could purchase heaven by their owne good workes. Luke 18.18 Good Master, what good thing shall I doe to inherit eternall life, and so they needed not to be saved by the merits of another, who by their owne merits could save themselves. The proud hy­pocrits are angrie when they are not regarded of the Lord, as they thought they should have beene. Isay 58.3 We have afflicted our soules, and thou hath not seene it: greater pride than all this is found in Papists. In the opinion of their merits of Congruitie, Dignitie, and Condignitie, and in the workes of Supererogation, not remembring what our Saviour hath injoyned his Di­sciples to say, Luke 17.10 That whē they have done all they can do, they are unprofitable servants. For albeit the basest man in the world may sometime, well deserve at the hands of the greatest, and the worse man at the hands of the best, yet neither the greatest, nor the best man in the [Page 6]vvorld can deserve any good at the hand of God, Lam. 3.22 whose mercie it is that he is not consumed, and a grea­ter mercy, that by Christs merits he is brought to sal­vation: who by his own merits procures nothing but endlesse condemnation. Therefore it was well ac­knowledged by Origen, Vix mihi suadeo quod possit ullum o­pus esse quod ex debito dei remuneratio­nem deposcat cum etiam hoc ipsū quod agere aliquod possumus velcogitare, vel proloqui, ipsius dono, & largitione fa­ciamus. Ori gen in cap. 4. ad Koma­nos. I hardly can bee assured that there can be any work that requireth reward of God according to debt: Seeing even that, that we are able to doe any good, or to thinke, or speake any good. we are inabled and furnished thereto by the gift of God. Thus, much concerning the inward pride, vvhich is not here understood by the Prophet.

I now goe on to speak of the outward, which justly may be so be called, not because they that are mis­caried with it, seeme to bee proud, and are not, as sometime it falleth out in counterfeit humility, when men seeme to bee humble, and are most proud: for there is greatest pride in affected humility, vvhich made Socrates Dicebat Socrates An­tistheni, per fissuram palij tui video in ivanitatem tuam Eras. lib. 3. apopheg. 56. the Philopher to say, That hee saw the pride of Antisthenes through the hole of his Mantle.

Absolom was never prouder than in his counterfeit humility and courtesie to the people. And the pride of Caligula was well observed, vvhen he would needs serve his invited guests in proper person, vvhich did not beseeme the majestie of a Prince, which maketh Bernard to cry out, Gloriosa res humilitas qua ipsa quo­que super­bia palliari se appetit ne vi­leseat. Bern. de gradibus humilitatis. That humility must needs be a glorious thing, wherewith pride it selfe seeketh to bee covered, least if it should be seene, it should be despised.

But it is called an outward pride, because though it be both bred and cherished in the heart, yet it cannot so lurke, and containe it selfe there, but now and then it breaketh foorth in the lookes of the countenance, words of the mouth, and workes of the hand: so that [Page 7]albeit in respect of the inbiding of it, it is inward and known to God: yet in respect of the out-breaking of it, it becometh outward, and is made manifest to all people. Now this outward pride either breaketh out immediatly against God, to his dishonour and offence, or else against men, to their prejudice, by disgrace, Pride break­eth out against God foure manner of wayes. or skaith, or hurt. Pride immediatly against God break­eth foorh foure manner of wayes: First, by affecting equality with God. Secondly, by seeking to be wor­shipped as God. Thirdly, by expressing a manifest contempt of God. Fourthly, by opponing the will of man to the reveiled will of God.

First I say, When creatures affect equality with God, which is imposible to be attained, seeing there is no proportion betwixt the infinite Creator, and the finite creature: Betwixt the creature that hath a be­ginning, and may have an end, and God, which is without beginning, and can have no end. It is justly supposed, that this was the sin wherefore Sathan was throwne downe from heaven to hell, which made a learned Divine to say, Superbia in coelo nata est, sic velut immemor qua via inde cecidit illuc postea redire non potuit. Hugo lib. de anima. Pride was bred in heaven, but being unmindfull what way it fell thence, it never could returne thither.

And truly that may bee well applyed to Sathan, which in another sense is applied to the king of Baby­lon, Isay 14.12, 13, 14. How art thou fallen from heaven, O Lucifer! son of the morning, and cut down to the ground? Thou saidest in thine heart, I will ascend above the clouds, and I will belike the most High.

This venome of pride did the old Serpent spew in our first parents, who would needs be like God, and aspyring to a perfection whereof they were not capa­ble, they losed that perfection, whereof God had [Page 8]made them capable, as the Latine proverbe sayeth, Camelus cornua qua­rens amisit aures. Erasm. in adagtis. The Camel which seeking to have hornes, did losse, his eares.

2 When creatures seeketh to themselves the worship that is due to God: Satan that was punished for his first pride hath wonderfully been exercised in the practice of this second for as Iudges 9.5 Abimelech usurped the kingdom, which being offered, was refused by Gedion: So, though the good angels Revel. 19.10 Revel. 22.9 justly refused worship, when it is of­fered, the wicked spirits doe crave it, though it be not offered: For in so doing, they thinke they greatly in­jure the Majesty of God, with whom it was impos­sible to be equall. 1 Cor. 10.20. The Apostle telleth us, That the service that was done to the idols of the Gentiles, was done to devils. And no wonder that Sathan seeke to bee worshipped of mortall men, when hee durst bee so malapert as to crave worship of Christ, Matth. 4.9 for which he promised him the kingdomes of the world. Sathan likewise that tempted our first parents to affect equa­lity with God; hath taught some of their posterity to seeke to be worshipped as God. Historie telleth us of some Kings and Emperours, that being unmindfull of their mortality, and humane frailty, neither con­sidering that they were but pieces of living clay, and as crawling wormes in the sight of their Maker, who though they were lifted above many men, yet were not exalted above humanity, Psal. 82.7 but behoved to die like men, and fall like the Princes. Yet I say, They durst be so shameles & arrogant, as to crave to be worshipped, even while they yet lived: which was done to Alexander the great, and Caligula the Emperour. Others againe were not desirous of this honour, till after their death, which was given to the Romane Emperours after the [Page 9]civill wars Bella pae­res superis fa­ciunt civiliae divos. Lucan. lib. 7 betwixt Caesar and Pompei. Others againe, though they did not crave this honour, yet refused it not, when it was offered, as the Scripture telleth us of Herod Agripa, of whose pride & plague we read in the 12. of the Acts of the Apostles, for he was not like Paul and Barnabas, who though they did miracles, would not bee counted gods, and though he was trained up in the Iewish religion, he was not so well mannered as Agesilaus the Spar­tane king, of whom it is said, That when the Embasa­dours of Phasis, in the name of their Senat, offered according to their manner, to make him a god: he asked them by way of jest, If any of them could make them­selves gods, for they that could not deifie themselves, could much lesse deifie another.

3. Men are proud against God, when being igno­rant of the excellency of God, and the greatnesse of his power: they expresse their contempt of God, by questioning his power, and charging him with weak­nesse, as though they were able to hinder him to doe what he willeth; and he were not able to hinder them to doe what they will. The Syrians blasphe­mously said, 1 Kings 20.23 That though the God of Israel prevailed in the mountaines, he could not in the valleyes. And Senacherib would have Ezekias to know, Isay 36.15. That his God in whom he trusted, was not able to deliver him out of his hands.

This pride proceedeth of ignorance, for if those proud men did know the Lord, as he is reveiled to his Saints, of whom it is said, Psal. 76.1. That the Lord is known in Iudah, and his Name is great in Israel, then they would ac­knowledge the Lord to be Almighty: Isaiah 36.15 With whom nothing is impossible, to whom nothing is difficill, Psal. 76.1. See­ing [Page 10]he can doe exceeding abundantly, above all that we can aske or thinke. Thence it is that Augustine saith, Non enim ob aliud vocae­tur omnipo­tens, nisi quo­niam quic­quid vult po­test, eiuc vo­luntas est ple­nissima pote­stas Aug lib. 21 de civitate dei. cap. 7. God for no other reason is called Almighty, but be­cause he can doe what ever hee willeth, and his will is most full power.

4. Rebellious sinners expresse their pride against God, whē they oppon their wicked wil, to the reveiled will of God, so that albeit they know what God wil­leth them to do, they are so addicted to please them­selves, that they will doe nothing to please the Lord, but make open profession of disobedience, and rebelli­on: This was the pride of wicked Pharaoh, that said, Exod. 5.2. He knew not the Lord, neither would he let his people go. Of this pride, speaketh Gregorie, Cum om­nia vitia Den̄ fugiant, sola superbiase Deo opponit. Greg­in moralibus. When all other vices fleeth from God, pride only opponeth it self to God. But this is more clearly expressed by Augustine, when he saith, Superbia est quaedam praesumptio cum quis pra­sumit vel au­det homo abs (que) timore des fa­cere ea quae soit esse contra Deū creatorem viz peccare, nam superbia est initium omnis peccati. Aug. in Ioannem. Pride is a certaine presumption, when any presumeth, or when a man without the feare of God, dare doe these things, which he knoweth to be contrary to the will of his Maker, to wit, to commit sin, for pride is the beginning of all sin.

Thus much concerning the outward pride, which immediately breaketh out against God. Now let us speake of it, as it breaketh out to the prejudice and hurt of men, in which sense it must needs here be taken, when men, whose hearts are possessed with selfe love, and filled with a conceit and opinion of their owne incomparable worth, whereby either they thinke all others to be their inferiors, or would have them to be their inferiors, none to be their equals, much lesse their superiors. When men, I say, that are so disposed, strive as they finde occasion to performe in action, what they have conceived of themselves, [Page 11]in their owne conceit and opinion, that is, that accor­ding to their power, they may make all others their inferiors: This outward pride breaketh out against men, foure manner of wayes.

First, By unequall estimating of injuries, Pride against men breaketh out foure man­ner of wayes. vvhich ei­ther they doe to others, or suffer of others. Secondly, By exalting themselves above others that are wor­thier than themselves. Thirdly, By cruell oppression of others, either by fraud or violence. Fourthly, By their disdainfull carriage towards others, to vvhom they refused to doe these duties, which they are bound to performe.

First I say, in a most unequall estimating of wrongs and injuries, that they do to others, & suffer of others; what ever be the nature of the wrong wherewith they injure others, they count it so light, that they thinke there is no cause of complaining: and say, That they need make little reparation, or none at all: but when they are any way injured of others, whither the injurie be reall, or supposed, they cannot finde sufficient words to agredge the greatnesse of it, they complain without measure of the grievousnesse of it, and are so desirous to be avenged of it, that not a simple, but a sevenfold reparation must satisfie their vindictive humour, and cruell affection, vvith boasting Lamech in the fourth of Genesis. All the wrongs that proud men do, in their account, are but motes, and feathers, but what they suffer, are talents of leed, and greater than mountaines. They have not learned of the heathen Philosopher, to speake to themselves by the light of nature, Vide ne al­teri facias quod pati no­lis, & alterius animum de tuo metiaris. Hierocles in carm. Pythag. See thou doe not to another, what thou thy selfe would not suffer, and measure another mans minde according to thine owne minde.

Secondly, This pride breaketh out, when the haugh­ty spirits of unworthie men setteth them forward by unlawfull meanes, to exalt themselves above others, which are every way better, and more worthy than themselves, like 3 Ioh. 3. Diotriphes, Which would have the preheminence, So Iudges 9.2. Abimelech delt subtilly with the Shechemites, that he might rule over them. And Sheba 2 Sam. 20.1 taking occasion of the division of the people, caused a trumpet to be blowne: that he might be fol­lowed. Those haughty proud spirits never looke what they deserve, but what they desire, neither to the hability of gifts, wherewith God hath furnished them, but to the capacity, which they conceive in their own imagination: they rest not content with the lot which Providence hath disposed, Cui placet alterius, sua nimirum est odio scrs. Horat. Epist. 34. lib. 1. But are so well pleased with the lot of their neighbours, that they are alwayes discontent with their owne.

Which letteth them never cease from aspyring to eminency of place and dignity above others, whereof, for the most part, they are altogether unworthy. Like the Spiders that climbe to the roofe of the house, and Flies fash men by fleeing about their faces: when the hony Bees byde in their skeps, and about their flowers, untill men injoy the fruit of their labour: and like the Iudges 9.15 Bramble accepting the kingdome, which was refused by the fruitfull trees. So, persons that are un­worthy of place and preferment, are most desirous of honour and preferment; and to this purpose ingyre themselves in the favour of men; that by their meanes they may satisfie their pride in the attaining of their desired honour: Whereas modest and worthy Christi­ans, doe patiently wait upon the calling of divine Pro­vidence, to whatsoever place and station Gods wise­dome [Page 13]hath appointed to bring them. This degree of pridethen is so much the more considerable, because it may daily be observed in all rankes and conditions of men whatsoever.

Thirdly, Mans pride breaketh foorth by unjust and cruell oppression of innocent and peaceable men, whi­ther by secret fraud, or open violence: For when invie & ambition concurre in the hearts of proud men, as they cannot with patience indure the preferment of such whom they thinke unworthier than themselves: So they cannot rest content, unlesse they possesse the places of others, that are in greater honour than themselves: albeit they may know them to be more worthy: And because, they cannot winne to this desired exaltati­on, without the prejudice and hurt of others, they care not to climbe to the top of preferment by other mens ruine and fall, for as king 1 Sam. 20.31 Saul told Ionathan his son, That he should not reign, if David lived. So proud men assure themselves, that they cannot rise, unlesse, others fall: nor live, unlesse others die, nor prosper, except they perish: vvhich maketh ambitious men neither to care what vvords they speake, nor vvorks they doe, to further their ambitious designes, while they purpose to beare rule, and not to be ruled, to command, and not to be subject. Hence it was well observed by a learned man Ambitio­sus non curat prodesse, glori. a tur praeesse, praesumit esse meliorem quiae cernit se supe­riorem, gran­dia loquitur, sublimia cogi­tat subesse non patitur praeesse molitur. Inno­cent. de vilit conditionis humanae cap. 3 He that is ambitious, is not carefull to profite others, but thinketh it his glory to be above others, he presumeth that he is better, when he seeth himselfe superiour, he speaketh great things, he think­eth high things, he cannot endure to bee subject, he deviseth how to be exalted.

For where this ambitious pride prevaileth in the hearts of men, it will easily breake all bonds assunder [Page 14]whatsomever, that possible might seeme to restraine it, proud Absolom breaketh the very bonds of Nature, to compasse his ambitious designe: he first, insinuateth that his father is carelesse of the well-fare of the people, and then he conspireth the death of his father with a great number of the people. Civill bonds hath likewise beene uncivily broken, for subjects have risen against their princes, and so 2 King. 8.15 Hazael killed his master to reigne in his steade: others likewise by pride and ambition have been open enemies to their countrie, which nature teacheth a man to love, as Sene­ca sayeth, Patriam quis (que) amat, non quia mag­na, sed quia sua, Senec. Ep. 26. Not because it is great, but because it is his own.

And yet those ambitious men have greatly trou­bled the peace of their countrie for no other reason, but because they did see others preferred to them­selves, which God made more respected, and better beloved than them; whom therefore they did hate so deadly that in seeking their ruine and destruction, they were the Authors of great calamity that befell their country and Nation.

But then it is worthily to be remarked that such unnaturall enemies of their countrie have not escaped the hand of Divine Justice, but have beene plagued with visible judgements in the sight of the world, for either they have perished with sudden and violent death, or by imprisonment, or banishment (a just reward of their treacherie, and barbarous enimitie) or they have beene so far from attaining their ambi­tious designes and projects, that while they sought for honour and glorie, they have incurred shame and ignominie, and while they promised to them­selves wealth and riches, they were plagued with [Page 15]povertie, and finished their wretched lives in con­tempt and miserie, that in them it may be observed Quam parva tempo­ris intervalla homines in ex­celso fastigio collocant, & eosdem rursus ad extremam miseriam & calamitatem redigunt. Pla­tina in vita Pij secundi. That as in a small space of time they have beene ad­vanced to the hight of honour, in a short time likewise they have beene redacted to extreame calamitie and mi­serie. Many such examples we may reade both in the Greeke and Romane historie, in the Turks and Jewish historie, some likewise in the Chronicles of our neighbour Nation, and moe in the Chronicles of our owne Nation, where we may reade of some mis­contented, and ambitious Noble-men, that were men of greater power and wealth within this Kingdome, than many of our Noble-men, that by pride and am­bition, are become enemies to their Nation, for to the latter sort can hardly be applyed, what David spake of Doeg, when he said, Psal. 52.7 This is the man that trusted in the abundance of his riches. For I verily think that the want of this, maketh some of them so wilfull as they are. But those Noble-men of whom our history spea­eth, though once they were men, of great wealth, power, and honour, by reason of their Linage and Kin­red, yet so soon as by raising of a seditious faction with­in the Countrie, or by joyning with the neighbouring enemies out of the countrie, they became troublers of the peace of their countrie, they did never afterwards thrive nor prosper, their wealth was impoverished, their persons were plagued, their houses were ruinated, their honour laid in the dust, and their posterity so ex­tirpate, that their memory is perished. For since Nature hath taught man, to love his countrie better thā his life, and to count it Dulce & decorum est pro patria ma­ri. Publius mimus in sen tentiis. a sweet and comely thing to die for his countrie: which made the noble Athenian Themistocles, though he was unthankfully requited for his service [Page 16]done to his countrie, & honourably intertained by the Persian king, the enemie of his countrie, yet he choosed rather to die, than to further king Xerxes in a course that tended to the ruine of his countrie. Vpon the other part, I say nature teacheth a man to be greatly grieved if his countrie shall be troubled by others, and more to detest and abhor that hee should bee the troubler thereof himself, seeing all such unnaturall monsters are detestable in the sight of God: who as they procure the just curse and hatred of their people: so they es­cape not the avenging hand of the righteous God, by whom their ambitious designes are dissapointed, their honours turned unto shame, and while they greedily desire the wealth of others, they lost that which peace­able they might have injoyed themselves.

4 This outward pride breaketh forth, when albe­it men that are proude, neither seeke superioritie a­bove others, neither affect equality with their supe­riors, yet they carie themselves disdainfully towards such as they thinke their inferiors, and refuse to doe the duties that they are bound to performe to their inferiors by Charitie, to their equals by civilitie and humanity, and to their superiors by loayltie. This kind of pride is most usually accompanied with froward­nesse and contumacy, with wilfulnesse and obstinacie, such proud men usually are more wilfull, than wise, and leane more to their owne wit, than to the coun­sel of God and men, that might proove more profita­ble both to them and to others.

It was this pride that moved churlish 1. Sam. 25.10. Nabal to an­swere the servants of David so churlishly, and that made the Elders of Succoth and Penuel Iudges 8.6. to refuse helpe and succour to Gedions armie. This pride not only [Page 17]proveth hurtful to private men, who by their rashnesse and indiscretion provocke men to anger and indignati­on, and to seeke to be avenged of the contempt and injury they thinke done to them. But it proveth likewise more prejudiciall to many, Quicquid delirant re­ges plectuntar. achivi. Hor. Epist. 2. lib. 1. When infe­riors are punished for the fault of their superiors.

That is to say, when men are in place and authority in a countrey or citie they leane so much to their owne wit, that they despise the counsell and advice of others. not being like 2 King. 5.15. Naaman that heard the advice of his servant, nor like the Elders of Sam. 20.20 Abel, that received the advice of a wise woman, but Sam. 20.20 rather thinke that their counsel should be followed of all, and they should be counselled by none: by such wilfull pride and proud wilfulnesse, many good things are neglected which might profitably be done, and many evils ar commit­ted which after-wards proved hurtfull, and might well have beene avoided.

Thus much for the pride wherewith Davids ene­mies were possessed. Proud per­secutors rise a­gainst Gods. Saints for 3. reasons. Now let us consider wherefore Davids proude enemies arise against him, and what can be the reasons that move other proud persecutors to rise against the Saints of God, the reasons are especially three.

• First, Because proud men of all others are most like Sathan, and are the chiefest subjects of his kingdome.
• Secondly, Because proud men see some excellencie in the Saints of God which is not in themselves.
• Thirdly, Because the saints of God cannot be mov­ed to favour their wicked opinions, and follow their lewd practices

First I say, because proud men of all others are most like Sathan, and are the chiefest subjects of his king­dome. [Page 18]For as the humble Saints are of all other men most like God, because after their effectuall calling, they are renewed to his image, in holinesse and righ­teousnesse, & as they only are the loyall subjects of Je­sus Christ, the King of Psal. 149.2. Sion in whom they rejoyce: So seeing Sathan is the first proud creature, and the author of all pride, that is found in creatures, so the more proud that any man be, he is the liker Sathan the author of pride. Proud men likewise are Sathans most loyall subjects Iob 41.34. For he is a king over the chil­dren of pride, to him they doe most acceptable service, beeing led captive at his will greatly pleasing him in the plotting and performing of their proud and ambitious designes, whereby God is dishonoured, his people, troubled and the kingdome of Sathan is inlarged. And therefore, as Sathan himselfe had ra­ther tempt one of the Saints of God, then a thousand others: so proud men that are the slaves of Sathan, take pleasure to trouble the Saints of God Psal. 10.2. The wic­ked with pride doe persecute, the poore that is by mock­ing and scoffing, by railing, and reproaching, and by hurting them in their stats and bodies, as they find op­portunity and occasion.

Secondly, Because proud men see some worth and excellencie in the Saints of God, which is not in them­selves, by reason of some eminent grace, or gift wher­with God hath endued them, which not only becom­eth the object of their invie, but likewise the spurre of their pride, when they cannot endure that another should have the good which they themselves want, and cannot winne to, and will rather Ierem. 11.9. that the tree should perish with the fruit before it should stand to bear fruit that is to say, They wish rather that the gifted men [Page 19]should perish, and their gifts be lost, than that they should see the manifestation of Gods gift in an other which they have not in themselves. So the powerfull words, and mighty workes of Christ make him to be persecuted by the proud rulers of the Jews least his fame should be the occasion of their ruine, Iohn 11.49 and the Ro­mans should come and take away their place and their Nation. The proud enemies of David were his cru­el persecutors, because they did see that God was with him, that great things were to be done by him, and that great honour was to be conferred upon him.

Thirdly, Because the Saints of God cannot be mov­ed nor induced to favour the opinions of proud men, and aprove their doings, and follow them in their wicked practices and sinfull courses, for proud men doe ei­ther so presume of their knowledge, wisdome, and understanding, that they think they cannot erre, or else they are so wilfull that though they be convinced of their error, they will not be reclaimed, some-times likewise they are so violently set upon sinfull courses, that because they look for pleasure and profite in the prosecuting of them, that either they think them to be lawfull, and equitable, or though they be convinced of their unlawfulnesse, yet they will stand to the de­fence of them, and obstinatly maintaine them as if they were most agreeably to equity and reason, so that they become open enemies to all that will not walke in them, or any way disalow them, For as men that goe abroad in the world and by reason of their imployment have occasion to meet with people of divers humours they will sometimes meet with a sort of men, that if they can flatter them, and please their humours, ratifie their words, and approve their do­ings, [Page 20]they will respect them as their brethren, and their dearest friends. But if they shall finde fault with their words, or censure their foolish carrage, then they shall altogether abhorre their companie, and count them the basest fooles and idiots in the world. No wonder it is then, that proud men persecute the Saints of God, that are so farre from imbracing their erro­neous opinions, and approving their wicked carriage and lewd conversation, that either they are openly cen­suring, and reproving them, or else they altogether refuse to be of one minde with them in their errone­us opinions, and to walk in one way with them in their lewd and wicked courses. This is the reason of the persecution that Protestants sustaine by Papists, where they live together, and this is the ground of this great combustion that is kindled in these king­domes, for there is no other reason wherefore the Ma­lignants are so violently set against the Covenanters, but because they cannot be of one minde, and opinion with them concerning the matter of State & Religion, for that which the Malignants think and professe to be a meane to propogate Religion, and settle the state of the Kingdom, the Covenanters with better reason, af­firme to be the subversion of the state, and ruine of Re­ligion.

Now before I come to the second thing considera­ble in this Text, there is an use that I would gather frō the former considerations, which is both for our com­fort and instruction, when proud persecutors which have great power and authority amongst men, arise to trouble the peace of the Church of God, by grievous oppression and persecution. Then the Saints of God may boldly have recourse to God by earnest prayer [Page 21]in hope of a gracious deliverance from their eminent danger, & that for two reasons. First, whē they consider how diversly the Lord is affected towards his Saints, and towards their persecutors. Secondly, when they consider the event of the insultatiō of their persecutors. First I say, when they consider how diversly the Lord is affected towards his humble Saints, The saints of God whē they are threatned by their proud enemies, may boldly pray to God for two reasons. and towards their proud oppressors, for he taketh the humble for his dearest friends, & the proud for his rebellious enemies. Isaiah 66.2. He is near to the humble, as a mā is to the house where he dwelleth, Psal. 25.9. and a Master to the Scholer that he teacheth. But though he be near to the proud, in the inflicting of of his anger, he is far from them in the manifestation of his favour. The Psalmist saith, Psal. 128.6. That though the Lord, be high, he looks to the lowly, but he knoweth the proud afar off. And therfore Augustine saith, Humiliats Deus appro­pinquat, ab exaltato longe recedit, nisi quem ipse pri­us humiliatū exaltaverit. Aug. in Ps. 50. That the Lord draweth near to him that is humbled, but he goeth farre away from him that is exalted, except he be one whom the Lord hath first humbled, and afterwards exalted.

The Lord multiplieth upon the humble his grace and his favour, 1 Pet. 5.6. For when they humble themselves he pro­miseth to exalt them, and he exhorteth them to humble them selves, that he may exalt them: to him they may pray confidently, Psal 86.1. under the sense of their needines & poverty. And therefore as Bernard saith, Magna virtus hum ili tatis, cui ipsa dei matestas se tam facile in­clinat. Bern. sermo 85. in canticum. That great is the ver­tue of humility, to which the Lord so easily inclineth his Majestie. But as the Lord compasseth the humble with his favour, so he pursueth the proud with his rath and dis­pleasure. The Psalmist saith, Psal 86.1. That he plentifully re­wardeth the proud doer, for usually when he punisheth their pride, he abateth their power, and plagueth their persons. One of the heathen could say, Superbos sequitur ultor a tergo Deus. Sen. in Her. furente. That God the revenger followeth proud men at the back: But the Scri­pture [Page 22]telleth us, That the righteous Lord stricketh them upon the face. Isaiah 5.15. When he powreth shame and con­tempt upon all that are haughty, Psal. 18.27. and casteth downe the countenance of them that looke proudly. And the Prophet Isay fore-telling the destruction of Moab, He saith, Isaiah 16.6 We have heard of the pride of Moab. And the saying of Solomon is worthy of observation, That pride goeth before a fall, and a high minde before de­struction.

Secondly, The Saints of God at such a time may confidently pray, when they consider the nature and event of the insultation of the proud persecutors, how hatefull it is to God, how hurtfull to themselves, whom for a time it pleaseth: how comfortable in end it is to the Saints of God, to whom at first it seemeth to be fearfull and terrible; for when the proud op­pressors of the Church of God, have a purpose to trou­ble their peace by some grievous persecution, if they see any likelyhood or probability, that they can bring their purpose to passe, then such is their untimous foly, that as the proverbe saith, They begin to sing the tri­umph before the victory, and to sell the Bear skin, be­fore the Bear be slaine: they threaten to execute what ever their malice can devise against the Saints of God, as if their power were so stronge, that they could not be resisted, and their wisedome so deepe, that it could not be disappointed, and their purposes so sure, that they could not be overturned: Now when they thus begin to insult by blaspheming, railing, and threatning, then the Saints of God betake themselves to prayer, and cry, Acts 4.29. Lord, behold their threatnings, this prayer so prevaileth with God, that he maketh a sudden change and alteration, for when the Saints of God [Page 23]are brought lowest, and the pride of their enemies ad­vanced highest, then it is time for the Lord to worke such a change, as both declareth the glory of his mer­cie, justice, and power: When like the nailes of the wheele of Sesostris his chariot, that which was high­est in a moment, becomes lowest, and that that was lowest, is advanced highest. Therefore we have rea­son to thinke, that in the beginning of this combustion wherewith now these kingdomes are set on fire, many of the Saints of God found matter of great comfort, and a wonderfull ground of hope, that the enemies of the cause of Christ should not prosper, and the Cove­nanters should be comforted, and graciously deliver­ed, when they did heare of the untimous and foolish in sulting of their proud enemies, that did promise vi­ctory to themselves, before they did fight, and were dividing Lands, distributing offices, skaring Cities, and killing all that should make opposition, before that either they were vanquished or invaded: for as it was a presage of the Syrians overthrow, 2. Kings 20 11. when putting on their Armour, they boasted as though they had put it off: and as it was a presage of the ruine of Senacherib, and his army, when he boasted so much of his power and victory.

And as our History telleth us, that the hudge ar­mie of Edward the second of England, was vanquish­ed by a handful of our Nation, who so presumed of the certainty of his victory, that before hee entred the Countrey, he devided the lands, and appointed the King and his Nobles to severall torments, and brought a Poet in his company to describe his victory, who afterwards, being taken amongst other captives, de­scribed in verse the victory of his enemies.

In later times we know how the army of the Spa­niards was overthrown, that was called, The invinci­ble Armado. And truly the enemies of our Church and Kingdome, may learne to know by their sorrow­full experience, that such untimous and proud insulting hath beene an evident presage of their just confusion, and a manifest fore-token to the people of God, of their unspeakable comfort, and gracious exaltation, for when the pride of the wicked, and the prayer of the godly come together before the Lord, the one cryeth for speedy justice to punish the wicked, and the other for timous mercy, Psal. 32.10. to compasse such as put their confidence in God, as wee may see in the pride of Senacherib, and the prayer of Ezekias the 37. of the prophesie of Isaiah. The Prophet mentioneth the assem­bling of his enemies for two reasons.

Now come we to the second thing considerable in the enemies of David, when he sayeth, that they assem­ble themselves together. The Prophet maketh mention of their assembling for two reasons: first for the glo­ry of Gods power, secondly, that he may declare his trust and confidence, which he had in God.

First I say, for the glory of Gods power, for the weaker that the defendant party be, and the stronger that the assailing partie be, the power of the defender of the weaker against the stronger, is knowne to be the greater: the Scripture telleth us that king AchaZ. whose armie was miserably foyled by the king of Israel, was greatly affrayed, when he heard of the com­ing of the kings of Syria and Israel, but then the power of the king of Ashur was greater, that both defended Achaz and vanquished his enemies. Historie telleth us that when the city of Constantinople was hardly be­sieged by the hudge armie of Bajacet King of the Turkes [Page 25]and the Greek Emperour could obtaine no help at the hands of Christian Princes that were at variance a­mongst themselves, he implored the help of Tamberlane king of the Tartars, who forced the King of the Turkes, to raise his seige, and put his armie to route, and tooke himselfe captive, and so the power of the King of the Tartars, was knowne in delivering the weake Emperour of Greece, from the puissant king of the Turkes. The same way the power of God Almightie is manifested, when his Saints and servants are brought to extremi­tie, that they can neither helpe themselves, nor have help of others, against their many and mightie perse­cutors: he that manifested his power in 2. Cor. 12.9 Pauls weak­nesse in the houre of temptation, declareth his power in the protecting of his Saints in time of persecution. Praesidia sua non nega­bit Deus suis in necessitato positis. Lyra. in Ps. 91. For the Lord will not deny his safe guard to his Saints while they are straited with necessitie.

But graciously helpeth them, when they are redacted to greatest extremity: remarkable is that example of Ezekias and his people; the armie of the Assyrians was known to be great, Ezekias was sensible of his weaknes, that was not unknown to his enemie, Isai. 33.5, 8 which told him that he had neither riders for horses, nor coun­sell for war, but the power of God that protected EZe­kias was manifested, not only in promising him secu­rity, but likewise in the performing of his safety in the destruction of his enemie. EZekias that was so weake in the sight of Senacherib, seemed foolish in holding out a walled city against him, but he would have judg­ed him mad, if he had hazarted to come in open field against him, because he should have beene like the un­happie young son of king Priamus. Infaelix puer atqne impar con gressus Chilli. Virg. lib. 1, Aeneid. Who would needs fight with valiant Achilles. [Page 26]Yet the power of God was magnified, whose bridle was in the lips of Senacherib, that he could not further goe beyond his permission, than an horse can goe but where his rider pleaseth. The Church of God in the 83. Psalme, complaineth of the confederacy of many enemies, who not only sought the wracke of Gods peo­ple, when they say, Psal. 38.4. Let us root out Israel from being a Nation, but their pride breaketh out against the Lord himselfe, when they say, Psal. 38.12 Let us take for our possessi­on the Mansions of God: whose destruction the Church craveth by humble prayer that God may be magnifi­ed in his glorious power.

Secondly, The Prophet mentioneth the assembling of his enemies, to declare his trust and confidence in God, for the multitude of his enemies is so farre from chassing him from God, that it maketh him to run the more to God, by earnest prayer and settled confidence, who as by his power he is able to protect him, so by his Psal. 32.1.3 mercy he will compasse him, that putteth his trust and confidence in him, for the Prophet well knew how powerfully this argument would prevaile with God, that he that is pursued by many enemies, and trusteth in God, should be protected by the power and mercy of God. Humanity will teach men not to forsake nor betray, but rather to protect to the utter­most of their power, such as put confidence in them, and commit their lives to their care. As it is said in the Historie of Artaxerxes king of Persia, which set a Sparrow at libertie, which fled to his bosome, & would not give it a prey to the Hawk, he uttered these words in the audience of his Princes, As I have not delivered this Bird to bee a prey to its enemie, so will I never de­deceive, but protect the man that trusteth in mee: [Page 27]Much more, I say, will the tender mercie of our gracious Lord, move him graciously to protect Psal. 53.1, 4 all those that put their trust under the shadow of his wings.

For the deepe consideration, and comfortable ap­plication, whereof we have divers remarkable things set downe in holy Scripture. Concerning our trusting in God, diverse things are to be observed.

As first, that every one of Gods Saints should well observe what singular experience they have found of Gods favourable protection, which maketh David not to be afrayed of the multitude of his enemies, when he considereth how hee hath beene delivered from the furie and rage of his enemies.

As Basil well explaineth his meaning in the 27. Psa. Quoniam tantum aux­ilij divine experimentum accepi ut eti­amsi duplo vel triplo plures hostes me obruere co­nantur hac tamen spe mu­nitus infracto animo obsiistā malis. Basili­us in scoliis in Psal. 26. Because I have received so great experience, and proofe of divine helpe that albeit twise or thrise so ma­ny prease to overwhelme me, yet being guarded by this hope, I will withstand all those evils with invincible courage.

Secondly. The Lord himselfe hath exhorted his people to trust in him, with a promise of security and safety. The 20 of the second of the Chronicles. Psal. 34.23. Trust in the Lord, and yee shall bee established, believe his Prophets, and ye shall prosper.

Thirdly, If we looke to the experience of his Saints, it may be justly said, Psal. 22.5. None of them that trust in him, shall be desolate, Psal. 22.5. because they were alwayes delivered that trusted in him, and our fathers that trusted in him, were not ashamed: And therefore we must not with-draw our confidence from God, when we see no appearance of help at the hands of men; but so much the more relie on him, with trust and confidence, whose reliefe commeth usually, when there is least appearance. It is our part that are Christians to say [Page 28]as Euseb [...] bringeth in Philo the Iew, speaking to his countrey-men, when Caligula the Emperour would not hear their petition, but commanded them to avoid his presence. Bono ani­mo esse debe­mus quibus i­ratus est Cai­us. Necesse e­nim est adesse auxilium di­vinum, ubi cessat huma­num Euseb. Eccles. histor. lib. 2. cap. 5. We should be of good courage (said Phi­lo) at whom Caius is angrie, because of necessitie divine helpe will bee present, when humane helpe ceaseth. From the consideration of the assembly of Davids e­nemies, we are to remarke a two-fold use,

First, Here wee may observe that albeit the enemies of David be proud, and by reason of their pride and ambition, have their mutuall dissentions and emula­tions: yet they can combine themselves to be Davids persecutors. There is a two fold use to be remark­ed of the assembling of Davids ene­mies.

This may seem the more strange and admirable, if we consider the nature of proud men, in so far as they are proud, for they presume of their owne worth, and think all others to be base and contemptible, they pre­sume of their own wit, so that nothing in their estima­tion can be wel spokē or done, but their own words & their own works, or else what one way or other pleas­eth their humours, they so look to their own honour and wealth, that they care not for the wrack and dis­grace of others. It is a wonder then, that in any respect they can assemble with others, that in these respects do separate themselves from all others, & yet we see that though Pilate and Herod be mutuall enemies they can be friends when Christ is crucified. And though there be mutuall hatred betwixt the Pharisees and Sadduces they can conspire when Christ is persecuted. There was no greater confusion at the building of the tower of Babel, nor is in the Romane Church amongst their religious orders: yet all of them can conspire against the profession and professours of the Truth.

The reason then of the combining of the proud persecutors of the Saints of God, may be expressed in a plaine comparison. A great king that is the com­mander of diverse Countries, and Provinces, though those Countries differ in their Languages, and in their maners, though some of them invie others priviledges, and contemne others basenes, yet being imployed in a warre against the kings enemies, they can all make up the bodie of one Armie, as if they were Citizens of one Citie, we know that persecution is the worke of Sathan, the king of pride: though it be performed by men that are the children of pride, the persecution of the Saints is hatched in hell by Sathan, before it be either threatned, or executed by men upon earth. Revel. 12.15 This is the water that cometh out of the mouth of the Dragon, to drown the woman and her sonne; that is a fruit of the enimitie Genes. 3.15. betwixt the seed of the serpent and the seed of the woman. The proud persecutors of the Saints of God, are set a work by Sathan, the king of the children of pride, about one worke, for one end, to de­stroy the kingdome of Christ, albeit it be true, that wicked men, that have hand in the businesse, have their owne wordly devlish and divers other respects, in the satisfying of their wicked humours, ambition, cruelty, and covetousnesse.

But to bring the application nearer home, it may be questioned, How can it be thought, that all the Malig­nant partie, which persecute the Covenanters in these Kingdomes, doe service to Sathan for one end, seeing many of them make profession, that all they doe, is for the propagation of true Religion? To this I answere, that seeing there is a great assembly of divers sorts of persons against the professors and defenders of the [Page 30]truth in their kingdoms, that is to say, Professed Papists and Malignant Protestants. Concerning the Papists, we may justly say, They carie themselves more wisely in keeping of silence, than if they should speak, for it is well known to God and their own consciences, & to all that know them, that the maine end of all their doings, is to get liberty to professe their own Religion, and to finde opportunitie to extirpate the Protestant Religion. But the Malignant Protestants doe carie themselves more Antichristian like in the busines, than the Papists them­selves, for we know that the name of Antichrist impor­teth one that saith, He is for Christ, and yet doth against Christ. so those men make profession, that all their care is for the advancing of the true Religion, when in the mean time all their courses & projects tend to the ruine of true Religion, and erecting of idolatrie and supersti­tion. And as History relateth of Didius Iulianus, who succeeded Pertinax in the Romane Empyre, which he attained not by the consent of the Romane Senate, but bought it with money that he promised to the Preto­rian Souldiers, when this man after the custome of the Romane Emperours would be styled the father of his Countrie, there was a writting set upon the gate of his palace by night Didius Iu­lianus non pa­ter patriae sed emptor, vendi­tor & proditor patriae mellifi­cium histor. Didius Iulianus is not the father of his Countrie, but the buyer and seller, and betrayer of his Country.

So those Malignant Protestants who professe them­selves to be furtherers of Religion, and defenders of their Country, are by their lewd and wicked pra­ctices declared to be enemies to the Truth, and trai­tors to their Countrie. The Cove­nāters should lay three things to heart when they heare of the assembling of their enemies.

The second use which hereof ariseth when the Co­venanters of Britain & Ireland hear of the assembling [Page 31]of the Malignant enemies from divers quarters: there are three things which earnestly they should lay to heart, first they should study by all means to keep peace amōgst themselves. Secondly they should hinder by all means the enemies which are in divers places to come together into one place. Thirdly they should intreat the Lord by prayer to be present in the assemblies of his Saints, that so they may be protected against the assemblies of their enemies. First I say, they should carefully studie to keepe peace amongst themselves, that is to say, they should labour to be of one minde in the mater of Religion, and in the exercise of the ser­vice and worship of God, they should mutually de­fend one another, according to thair Covenant, they should remove all excuses from them, which may hin­der them to advance the Cause of Christ, none that hath power should pretend weaknesse: nor that hath wealth should pretēd poverty, but every zealous Chri­stian should count it his honour & happines that God hath furnished him with habilitie, and by his provi­dence offered him opportunity to honour Christ, and to advance his Kingdom. Colos. 3.15 Christians that are called to peace in one body, should let the peace of God rule in their hearts at all times, but especially when their peace is troubled by cruell persecutors. Abraham thought it not time Genes. 13.8. To discord with Lot in the land of the Amorites Historie telleth us that though the Atheni­ans and Thebanes had their mutuall jealousies, yet they packed up all their dissentions, when they were invaded by Philip king of Macedone the common ene­mie of the libertie of Greece. It is a lamentable matter Luke 16.8. that the children of this world in their own genera­tion should be wiser than the children of light. At this [Page 32]time all the covenanted people of the Lord should be carefull to keep peace amongst themselves, partly when they consider that usually distraction is a dolo­rous presage of destruction, as Eusebius in his ecclesi­asticke Historie observeth that the dissension betwixt the Easterne and the Westerne Church was the fore­runner of the tenth persecution: and partly, because vnion maketh strength, but devision bringeth weak­nesse.

There is no Nation under Heaven, hath more reason to lay this to heart, then we of this King­dome. We read that when Antonius was vanquished by Augustus Caesar, while he lay a dieing by his owne deadly wounds he said to Cleopatra Queene of Egypt, It is no shame for a Romane to be vanquished by a Ro­mane: but truly it is the miserie and dishonour of this Kingdome, that SCOTLAND hath beene so frequently vanquished by Scots, for our History telleth us that the most powerful forraine people that ever invaded this Kingdome, was never able to vanquish this Nati­on without the combining of treacherous & miscon­tented subjects amongst our selves. Of whom it may be said as the Greek Oratour spake of the besieged O­lynthians, Ibi alij ho­stes propulsa­bant, alij ur­bem prodebant Demost thenet oratione. 3. Philippica. That while some valiantly were repulsing the enemies, others were treacherously betraying the Citie.

But if we be true to our selves, and keepe that peace which we have sworne in our Covenant, and is recommended to the disciples of Christ, wee need the lesse to care for all the enemies of the Cause of Christ.

Secondly, when the people of the Lord heare of the assembling of their enemies, they should labour what [Page 33]in them lyeth, to hinder them that are in severall pla­ces to come together into one place. It was wisely done of the Romans to fight with the armie of Hazru­ball, before they joyned with the armie of Hannibal for otherwise the later troubles of Italie had beene greater than the former. It is a great deale more safe to deal with the severall parts of an Armie, than with the compleat body of an Armie, as the history of our Nation telleth, of one of our Noble men, who with eight thousand of our people, in the time of Edward the first, King of England, vanquished in one day, thir­tie thousand of the English Nation, that were devi­ded in three bands, which would have beene more de­fieill, if all had beene joyned together. We know that as many burnes may make a great river: so many hands joyned together, may make a strong and power­full invasion: the smalest enemie is not to be contem­ned, because his power may grow if he be altogether neglected and dispised, as Amorath the sixth king of the Turks, told his sonne Mahomet concerning Scanderbeg, the prince of Epirus, who increassed in power, because he was neglected and contemned. It was well said by a Greeke writter, Qui ho­stem spernit sibi periculum accersit. Thu­cidides. lib. 1. That whosoever contemneth his enemie, bringeth danger to himselfe.

Wise people should doe with their combining ene­mies, as Christians should doe with sinne, which in the beginning is to be resisted, lest afterwards it grow so strong, that it car not be resisted. It was worthily said by a learned man, In rebus omnibus qui maximum malum vitare cupit, necesse est, ut malum exoriens ex­tinguat. Osor. lib. 4. de in­stitutione Re­gis. That in all things he that would avoyd the greatest evil, must needes extinguish the be­ginning of evil.

It greatly concerneth the peace and present saftie of this Nation, to make timous opposition to the armies [Page 34]of our enemies, before they be strengthned by a grea­ter faction as 2 Sam. 20. Ioab pursued Sheba, the sonne of Bichri before he could gather a greater companie. And truly we have reason to blesse the Lord for that singulare care and diligence that he hath put in the hearts of our worthie Noble-men and commanders, that are conser­vers of peace, that they have so timously opposed the insulting enemie, that no sooner was his power in­creased, but als soone it decreased: like 1 Kings 16 15. the king­dome of Zimri that lasted for a week.

Thirdly, when we heare of the assembling of di­vers people from divers quarters, our humble pray­er should be to the Lord, Psal. 89.7. That he would be present in the assemblie of his Saints, that so they may be pro­tected and defended against the assemblies of their cruell enemies. Rom. 8.31. If God be one our side, who is against us? Chro. 13.10. Abijam was more incouraged that God was with his people, While wee pray for the Lords presence against our e­nemies, wee must looke to two things, than he was afrayed of the hudge number of Ie­roboams armie which were against his people. But while we thus intreat the Lord by prayer, we must looke well to two things.

First, That we feare not excessively nor be faintheart, ed, when we are fewer in number, seeing it is alike to the Lord 1 Sam. 14.6. to vanquish by few as by many, according to the frequent passages that we reade of this purpose in the book of the Iudges, & in the Books of the Kings.

Secondly, Though by Gods providence our num­ber be greater, yet we must not leane to the strength of man, but to the help & assistance of God: for neither the greatnes of number, nor the goodnes of a cause for which they fight, will make a people prevaile a­ginst their enemies that hath greater confidence in their own strength than in the help of God.

I verily thinke that when Iehosaphat was threatned by his enemies, he could have raised a greater Armie nor all the kings that were his enemies, such a number as I think all the Princes of Europe conbined, could not bring the like number to the fielde, and yet he saith, 2 Chro. 20.12 Lord we know not what to do, but our eyes are towards thee: for as he knew that he was threatned by his ene­mies, without the Lords approbation, so he knew that though he had a greater number, he might be vanquish­ed by the Lords permission. 2 Chro. 20.12 Chariots and horses may runne to the battell, but the Lord of hosts giveth victo­rie, wherefore he imploreth the help of the Lord and putteth his trust and confidence in him, by whose on­ly asistance and power the greatest number may be vanquished, as well as the least, and without whose helpe and asistance, the greatest number may be vanquished by the least. But if we shall finde accesse to God by prayer, then whensoever we are threatned by our enemies, we may looke for protection and deli­verance, according to the observation of David. Psal. 56.9. When I crie then mine enemies shall be turned backe, this I know, for God is for me.

Now let us speake of the third thing considerable in the enemies of David, The ene­mies of the Saints are cru­el in three re­spects. he calleth them violent and cruell men that seeke after his soule, where we are to observe, that the enemies of Gods Saints and servants may well be called violent and cruell, and that in three respects: first in respect of their affection, second­ly in respect of their words, thirdly in respect of their actions.

First I say, in respect of their affection, for the ha­tred they beare to the Saints of God, as it is unjust in respect of the ground of it, and deadly in respect of [Page 36]the project, so it is irreconciliable in respect of the con­tinuance of it. First I say, it is unjust in respect of the ground of it, for they hate the Saints of God for the excellent graces which they see in them. 1 Ioh. 3.12. Cain slew his brother Abell, because his own works were evil and his brothers good, and therfore one said well, Si non esset claritudo san­ctorum, non surgeret invi­dia impiorum. Lyra. cap. 4. Epist. 1 Ioan. If the brightnesse of the Saints did not shine, the invie of the wicked should not arise against them.

Next, it is deadly, in respect of the project of it, for wicked men desire the utter ruine of the Saints of God, and that not of a certaine number, but of all the godly without exception, for as the cruell Emperour Caligula wished that all the Romans had but one head, that he might strik it aff at one blow: So the desire of the wicked is, that the Saints of God might perish from the earth. The confederate Nations Psal. 83.4. will have Israel to be rooted out of memorie, that they be not a na­tion. Haman wil have all the Iews to perish in one day: Dioclesian, and Iulian the apostate had a purpose to roote out the name of Christians from under heaven. Lastly their hatred is irreconciliable in respect of con­tinuance, Cain will not be reconciled to his brother, albeit the Lord offer himselfe to take up the matter. Gen. 4.6. Esau layeth up in his heart the hatred of his brother, untill the death of his father. For this Gen. 27.4. cause they are called not only enemies but likwise foes, Psal. 27.2. because their enimitie is altogether implacable, and their seed, like that of Amalecke, is irreconciliable.

Secondly, They are violent and cruel, in respect of their words, whereby sometimes they expresse how they despise and contemne the Saints of God, as Na­bal spake of David. Sometimes they threaten to ex­ecute the extremity of their rage, and furie, as did Se­nacherib [Page 37]against Ezohia: and some-times they bur­den the Saints of God with calumnies, and reproa­ches, as Shimei railed against David. In all which respects, they are said, Psal. 27.12. To speake cruelly, and their words are compared Psal. 120.3. to a great scourge, Psal. 58.3. and to sharpe arrowes, to burning coales, and to the venome of Aspes, for as any of these things can griveously hurt mans body: so the cruel words of violent men do great­ly grieve and afflict the hearts of the Saints of God.

Thirdly, They are called cruell and violent, in re­spect of action, and so their cruelty is best seen by some, and felt by others: for when they are permit­ted by the Lord, to afflict his Saints, they expresse all manner of cruelty that can be devised, or executed, without regard of sex, or age, or quality of persons. Therefore it is that in holy Scripture they are called 2 Thessa. 1.6 Troublers, Oppressors, Psal. 10.18. Persecutors. Ioh. 15.20. Troublers, because they suffer not the Saints of God to live in peace and quietnesse, but frequently give them oc­casion of griefe and sorrow, under the sense whereof they are forced to complaine to God.

They are called Oppressors, by reason of the manifold injuries which they doe to the Saints of God, without any cause or occasion: they do to others, what they would not be content should be done to themselves. And they are called Persecutors, partly be­cause though they finde not opportunity at the first to execute their malice, yet they diligently seek occasion, and wait till they finde it, and partly because they in­vade the Saints of God, as savage beasts doe set upon their prey, to which they are compared by the Pro­phet David in the 22. Psalme.

The Turks History telleth us, that Bajacet the fourth [Page 38]king of the Turkes, by his countrey-men was called Gilderin, which signifieth lightning, because in a great battell which his father Amorath fought against the Christians, he brake in with a part of the Army so fiercely and terribly, as if it had beene thunder and lightning. But there is a word in the Text, which is not to be lightly overpassed, seeing it includeth more than at first it would seeme to doe: For when the e­nemies of David are said, To seeke afttr his soule, there are two things included.

First, When the enemies of David seeke after his soule, there are two things includ­ed. That the harme which Davids enemies would doe to him, is not a light, but a grievous hurt. Se­condly, That they wish not only the death of Davids body, but likewise the destruction of his soule.

First I say, that the hurt and skaith which they wished him, is not a light harme, which easily may be comported with, & soon repared, but a great and grie­vous hurt, which can neither be indured nor repared: This is not like other kindes of hurt, that sometimes by men is done to men. King 1 Sam. 11.7 Saul threatneth that the oxen of the Hebrews shall be cut in pieces, which follow him not to war against the Ammonits, & cruel 1 Sam. 11.2 Nahash will put out the right eyes of the Citizens of Iabesh. Luke 23.16 Pontius Pilate will scourge Iesus, and let him goe. But the enemies of David seeke after his soule, they wil not only spoil him of his wealth and honour, but likewise of his life: they are set against him, as the Pharisees were set against Christ, Luke 23.21 That will have him put to death. And as the Iewes were against Paul, when they said, Acts 22.22. It is not fit that he should live. And as History telleth, That Charles Duke of Anjew, was so cruelly set against Conradine king of Cicily, that the proverbe vvent through the world, Vita Caroli [Page 39]mors Conradini. The life of Charles was the death of Conradine, he should not live except he died. And so the Scripture telleth us, That the life of David was fought by his enemies, both by secret plots, & open violence, which not only maketh him to say, Psal. 56.1. That his enemies would swallow him up, but likewise he compareth them to savage beasts, which when they set upon a man, doe not simply byte him untill he bleed, nei­ther take they away one of his members, but they leave him not, untill he be dead, and have eaten their pleasure of his carcase, wherefore he saith, Psal. 27.2. That his enemies come upon him to eat up his flesh.

Secondly, It importeth that the enemies of David not only desired the death of his body, but likewise they wished that his soule might perish forever, the like example of matchlesse cruelty, we shall hardly finde in prophane History; for some-times we read of men that hath wished the death of their enemies, and yet afterwards hath lamented their death. As it is said of Alexander the great, that weeped over the dead body of Darius king of Persia: Some-times though they lament not their death, yet they will cause them to be buried, as 2 Kings 9.34 Iehu would have done to Iezabel: And as it is said, that Hannibal the famous Car­thaginian Captaine, caused the Romane Consuls to be honourably buried, whom he had valiantly vanquish­ed: some-times they will not suffer them to be buried, which was the despite that Caesar used against the Ar­mie of Pompei, who was vanquished in the fields of Pharsaly. Albeit as one said well, Ignobilia sunt odia qua ultra mortem procedunt. Barclaus. lib. 4 argendis. That is base hatred that goeth beyond death.

The Scripture telleth us of the base and barbarous despite of the Caldeans, that did open the graves of [Page 40]the Iewes, and scattered their bones upon the earth. The writters of the Indian Histories relate, that many of these nations have a custome to eat their enemies, which they take in the warre, and to make musicall in­struments of their bones. One example we read a­mongst the Pagans, who in his booke that he writeth against his enemie, whom he dar not name, he not only wisheth many bodily miseries to befall him, but likewise, In loca ab elisiis di versa fugabere cam­pis quasque tenent sedes noxia turba coles. Et ibid nec mortis pae­nas mors alte­ra finiet hu­ius horaque erit tantis ul­tima nulla malis. Ovid. in thin. That his soule may be tormented in hell with endlesse paine.

We read in the Gospel that the Iewes thinke not e­nough that Christ should die, unlesse he be crucified, be­cause so they thought his soule should perish, by dieing a cursed death. But if it be asked how may it be known that this was the dispight of Davids enemies, against him, I answere briefly in this plaine comparison, if one man shall desire another to goe from one place to a­nother, in a way that he knoweth to be ful of robbers, and savage beasts, out of all question, he desireth him to die: So the enemies of David did not only banish him from the house of God, where he was most desir­ous to dwell, but likewise they bid him goe, and serve the gods of the Gentils, the 26. Chapter of the first of Samuel, that by cōmitting idolatry he might perish eternally: and therfore Psal. 86.13. he magnifieth the mercy of God, who in this respect delivered his soule from the lowest hell. A two-fold use may be made of this point.

First, The consi­deration of the cruelty of Davids ene­mies, teacheth us a two fold use. Christians should have a singular care not only to look to their words and wayes, that they show no signes of crueltie, but likewise that the spirit of crueltie be not harbured in their hearts, but rather that they may studie to meeknesse, and the exercise of mercie, and that for foure reasons. First, because so we are [Page 41]taught by the word of God. We should avoid crueltie and studie to mercy for four reasons. Secondly because cruel­tie maketh men like Sathan: Thirdly in respect of our union with God. Fourtly, In respect of divine venge­ance, which is the reward of crueltie.

First I say, because Christians are taught by the word of God, to flee crueltie, and follow mercie, and that by no lesse example then God their Creator, and Christ their Redimer, Luke 6.36. Be mercifull as your heavenly Father is mercifull Matth. 11.2 [...] And learn of me that I am meek and low­ly in heart: We justly thinke that both the Religion of Papists, and the Religion of the Machometans, cannot be a good religion, seeing their religion teacheth them the practice of crueltie, and to force people with fire and sword to imbrace it, whom they cannot perswade by their arguments, even as Ambrose speaketh of the carriage of the Arrians in his time, towards the Or­thodox Christians, Quos non possunt sermo­nibus decipere, gladio cla­mant ferien­dos, cruentas leges ore dict­ant, manu scribunt & putant quod lex fidem ho­minibus im­perare possit Ambros lib. 5 epist 32 Whom they cannot deceive by word, they cry, that they are to be killed by the sword, they indite cruell and bloudy lawes with their mouth, they write with their hand, and thinke that their lawes can command Faith unto men.

But the Christian and true Religion, which is ground­ed in the word of God, in this is known to be a good Religion, because it injoyneth the hatred of crueltie and love of mercy, and will have none to be forced by violent compulsion, but rather perswaded by power­full preaching, and evident arguments from divine truth, that men may acknowledge and imbrace the truth, according to the worthie saying of Tertulian, Religionis non est cogere religionem, quae sponte suscipi debet, non vi, cum & hostiae ab ani­mo libentiex­postulentur. Tertu. lib. ad Scapulam. It is not the part of Religion to constraine Religion, which men should willingly receive, and not by force, seeing the sacrifices of the Lord are required of a wil­ling minde: howbeit it cannot be denied but although [Page 40] [...] [Page 41] [...] [Page 42]the Lord only can perswade the heart: yet when the professors of the truth have to doe with Heriticks and Schismaticks, and prophane persons, that live amongst them, but walk not with them in the unitie of faith, and in the way of godlines refusing to be informed, and hating to be reformed, such may be constrained by humane Lawes, to use the meanes of the true Religion, that either their soules may be saved, or their impictie may be restrained, that it prove not scandalous to the people of God, and so the Scripture telleth us, that when Iosias in the Reformation of the people of the Iewes, renewed the Covenant betwixt God and his people, 2 Chro. 34.32. He caused all Iudah and Benjamine to stand to it: albeit we have reason to thinke that many of them were affected to idolatrie in their hearts. But Papists, and all other enemies of the Truth, who thinke rather by rigorous persecution, than by right imformation, to bring people to their erroneous pro­fession, thereby they declare to the world the cruelty and falshood of their Religion.

And therefore whosoever is delighted with the ex­ercise of cruelty, and is averse from the works of mer­cie, what ever profession he make of the true Religi­on, he hath not found the converting power of the Gospel of Christ, seeing, though Gen. 27.22. he hath the voice of Iacob, yet he hath the hands of Esau, together with the cruell heart of Esau.

Secondly, Because meek and merciful men are most like God, who glorieth in his mercy: so fierce and cruel men are most like Satan, who delights in cruelty, to whom is given the name of a destroyer in the 20. of the Revelation, because he taketh pleasure to destroy the creatures of God, so that when he cannot extend [Page 43]his malice to men, he is content to exercise his cruelty on beasts, as the Gospel telleth us, of the legion of de­vils that drowned the Swine.

Thirdly, Because our happinesse standeth in an u­nion with God, and the neernes of our accesse to God, augmenteth our blessednesse, according to the saying of the Psalmist, Psal. 65.4. Blessed is the man whom thou choosest, and whom thou causeth to come to thee. Cruell men can have no society nor fellowship with God: Psal 5.6. Who abhorreth the bloud-thirstie, for amongst all things that can be presented to the minde or senses of man, there is not any two things so contrary to another, as the mercifull Creator, and cruell creature.

4. Because albeit cruel and malicious men for a time may get liberty to exercise their fury, yet in end they shal not escape the vengeance of God, which is the just reward of their cruelty. Amongst the Pagans Hercules and Theseus were famous, that subdued, and punished cruell men, by whom many had beene injured and op­pressed: And shall it not much more concerne the glo­ry of Gods power & justice, to render to cruel men the reward of their cruelty. It was observed by Plato the Philosopher, Nullus tam severe inimicum sa­um ulcisci po­test quam de­us solet mise­rorum oppres­sores Plato in Timaeo. That there is no man upon earth, so se­virly can take vengeance on his enemie, as the Lord God useth to take vengeance on such as oppresse poore men.

This vengeance the Lord some time executeth by the hand of man which did make Iudges 1.7. Adonibezek to ac­knowledge the justice of God, albeit it often falleth out, that men, whom God useth as instruments of his justice, looke not to the glory of God, but to sacisfie their owne vindictive humour. Isai. 33.1. Woe to thee that op­presseth, for when thou shalt cease, another shall oppresse thee. The Meeds and the Persians were no lesse [Page 44]cruell to the Caldeans, nor they had been to the people of God, but more frequently the Lord plagueth cruell men by his own immediate hand, with visible judge­ments in the sight of the world, to the glory of the power & justice of God: We read in the history of the Macabees, that the bowels of the cruel Antiochus were tormented, who had caused the bowels of others to be tormented: and in the Iewish history, we read of the punishment of cruel Herod the great, for his cruel­tie, as well against his owne Children, as against the Nobles, and people of the Iews. The Scripture like­wise telleth us of the condigne punishment of the wic­ked 2 Chro, 21.8. Iehoram, king of Iudah. And in the sea of histo­ries, it is related of the cruel and bloudy Attila, king of the Huns, who was never moved with tears of any, to shew mercy or pitie, but as he delighted in the sheding of humane bloud, while he lived, he was overtaken by the vengeance of divine justice in his greatest triumph, in his mariage day, for he was chocked with his own bloud, which did flow abundantly from divers parts of his body, untill his wretched life was finished. There are infinite examples both in Ecclesiastick his­torie, & in the book of the Martyrs, of the just punish­ment wherewith the cruell persecutors of the Saintes of God in all ages have beene plagued: therefore it was worthily observed by Cyprian, Certi su­muset fiden­res quod inul­tum non re­manet quod perpetimur: quantoque mator fuerit persecutionis iniuriatanto et iustior pro persecutione viudicta. Cy­preanus tract. coutra De­metrium. We are sure & confident, that what we suffer shall not be unrevenged, and the greater the wrong of the persecution be, somuch the more just and grievous shall be the revenge, which God shall take of the persecutors.

The Second use which here is to be observed, when­soever we heare of the cruelty of wicked men, against the Saints of God, in any place of the world, and [Page 45]when we our selves are threatned with their cruel ho­stility, then we should put up our humble prayer to the Lord our God, We should pray to God to be delivered from cruell e­nemies, for two reasons. that if he will chastise us for our sins and offences, he would doe it with his own hand, and not give us * up to the will of our enemies: For David wisely choosed * to fall into the hand of God, rather than into the hand of men: Thus we should pray: for two reasons, First, because no favour towards the Saints can be expected at the hands of their persecu­tors: Secondly, because God, to whom the Saints pray, is both willing to heare, and able to helpe.

First I say, because no favour, but extreme cruelty to the people of God, may be expected at the hands of the cruell enemies of God and his people, as Iere­mie speaketh of the king of Babylon, * which did show no mercy to the people of the Iews. The Scripture com­pareth persecution to a floud of water, for as a floud of water is not like an ordinary river, which runneth along in its owne channell, but altogether overflow­eth banke and brae, and violently carieth away what­soever it overtaketh: So persecution is not like an or­dinary war betwixt two Nations, that can give & take reasonable quarters, as occasion is offered, but perse­cution passeth the bounds of Humanity, and break­eth the bonds of Nature, and committeth outragious crueltie, that Humane sense abhorreth, the com­mitting whereof maketh the eares to tingle, the flesh to quake, and the heart to tremble, Quam­quam animits meminisse horret luctu (que) refugit. Virg. lib. 2. Aentid. So that the minde of man will abhorre the remembrance thereof with greife and sorrow.

We need not to call to minde the antient examples of cruelty, that are registrate in Ecclesiastick history, seeing of later times, we heard of the Spanish inqui­sition, [Page 46]and that which hath beene used in the prison houses, and pillories of England, while as the tyranny of the Prelates advanced to that hight, that it could not stand: and that these yeares by-past, hath beene more than barbarously practiced by the Irish Rebels, against the Saints and servants of God. All this should make us draw near to God, by humble prayer, that we be not exposed to the cruelty of our enemies, especial­ly, seeing as Solomon saith, * The very mercies of the wicked are cruell: For whatsoever favour cruell per­secutors offer to the people of God, is alwayes upon conditions, that are worse than death. For as Wizards and Witches, when they cure mens bodies of diseases, bring greater hurt to their soules, by the use of un­lawfull meanes, whereby they draw guilt upon their consciences: and as that cruel Antiochus in the seventh chapter of the second book of the Macabees, not only would have spared the mother, and her seven sons, but likewise would have advanced them to wealth and honour, if they would have forsaken the Law of their God, and become idolaters: So the Malignant party will offer both peace, and preferment to the Covenan­ters, that will break the Covenant, to which they have sworne; and joyn with them in their unlawfull courses, and wicked proceedings, that mirely tend to the over­throw of the true Religon, and erecting of idolatry and superstition.

Secondly, Because our Lord to whom we pray is not like Baal, that neither could heare nor helpe his worshippers, for our Lord is willing to heare, and able to help, and as be heareth us, when we pray, so he is able to grant our requests. For truly the case and con­dition of the Saints of God were miserable, if the [Page 47]might of their enemies were answerable to their ma­lice, and their power to their purposes. But as our Sa­viour said to Pontius Pilate. Psal. 19.11. They have no power o­ver God Saints but what is given them from above, the Lord first breaketh downe the hedge, Psal. 80.12 13. And then the wild boare of the forrest pilleth the bark of the vine that the Lord hath planted. Impii non quando vo­lunt sanctis nocere possunt, sed quando Deus illis no­cendi, tempus concesserit, ut suis sanctis. coronam pro­videat. Chry. Homil. 25. supr. Ma. It is a worthy saying of Chrisostome, wicked men cannot alwayes burt the Saints of God, when they please, but when the Lord granteth them a time to hurt them, that he may provide a crowne of glory for his Saints and servants.

The Lord that did send Senacherib to threaten E­zekias, 2 Kings 1.25. Who came not up without the Lord, did like­wise put abridle in the lips of Senacherib, that hee was not able to hurt Ezekias, as he cruellie purposed: as then the proudest persecutors without Gods permission, are not able to trouble his Saints, so he can limit their power, and dissapoint their purposes, and turne their rage to his praise, that his Saints that are preserved from the furie of their enemies, Psal. 124.8. may acknowledge their help to come from God, that made the heaven and the earth, and heartily blesse the Lord that hath not given them, Psal. 124.6. to be a prey to their teeth.

Now come we to the last particulare considerable in the enemies of David, who did not set God before them: this is to be under-stood in a three-fold respect: First in respect of their different purpose from the pur­pose of God in troubling the Saints of God. Secondly because they are not directed by the Light of God. The perse­cutors of the Saints are said not to set God before them in a three-fold respect. Thirdly, because they forget God, while as they con­sider not his divine properties.

First I say, the proud enemies of David, and all the cruell persecutors of Gods Saints set not God be­fore [Page 48]them, inrespect of their different purpose, & inten­tion, from the purpose and intention of God while by Gods permission they are instruments of the trouble of Gods Saints, for as in the crucifying of Christ, the pur­pose and intention of the Iews was to destroy him, but the purpose of God was, that Christ might be glorified, and his Elect redeemed. So when the Saints of God are persecuted, the purpose and intention of God, is either that he may be glorified in the exercise and tryall of the faith and patience of his Saints: as in the 14. of the Revelation: or else that like a loving and wise father he may chastise his children by the rod of the wicked, for the sins wherewith they have offended him, that they may repent, and turn to him, as we may read in the book of the Iudges in which respect Nebuchadne­zar is called the servant of God: but the purpose of the persecutors is either altogether to dishonour God, and destroy his people, whereof Gods open ene­mies make their boast in the 83. Psalme: or else they doe carrie themselves like some knavish servants, that worke their Masters worke to their own advantage, and to their Masters prejudice, as we may reade in the parable of the unjust steward the 16 of Lukes Gospel for they altogether so respect themselves by doing there own will, and seeking their own honour, that they have no regard at all to the pleasing of God, or advancing of his honour. For while they persecute the Saints of God, they care not how God be dishonoured and displeased, providing they themselves may be honoured and well pleased by satisfying their wicked humours, and accomplishing their cruell projects, and so they set not God before them, because they serve not the Lord but themselves,

Secondly, Because though sometime they thinke they are doing service to God, yet they are not direct­ed by the light of God, but by a preposterous zeale, Rom. 10.8. which is without knowledge, they are like some foolish servants that while they think the work they are working will please their master, it greatly will of­fend him, and provocke him to anger. They are like Iosua and his princes, that made covenant with the Gibionits, Iohn 9.19. but asked not counsell of the Lord for our Saviour saith, Iohn 16.2. That they that persecute his Disciples, shall think they doe service to God, and he well saith, That it shall be according to their thinking, and not ac­cording to truth, for doubtlesse they neither consider aright whom they doe persecute, nor for what they doe persecute them, they consider not that they doe persecute God with his servants, Ananias saith to the Lord, Acts 9.14. that Saul the persecuter had a warrand from the high Priest to bind all that called upon the Name of the Lord, but Iesus himself testifieth from heaven 2 Acts 9.4. That he was persecuted whē his Saints were persecuted, neither consider they for what they persecute them, even for such things as should make them to love & cherish, and respect them, for they persecute them Matth. 5.20. for righteous­nesse sake, and for the Name of Christ, Luke 6.22. and for the pro­fession of the Truth Acts 24.14. which they call heresie, and for walking in the way of godlinesse which they count su­perstition and vanity, and therefore as our Saviour saith in the Gospel: Iohn 11.9. He that, walketh in the day, stumbleth not because he seeth the light of this world, but he that walketh in the night, stumbleth because there is no light in him: so when a man is led by the directi­on of the light of God, he is convoyed safely and walketh securely, but when hee is not led by the di­rection of Gods light, it is no wonder though he mis­carie, [Page 50]so fearfully, that he think that to be service done to God, which is most offensive to the Majestie of God, seeing they are not enlightned by the spirit of truth, but led by the light of mis-informed conscience, which is nor proper light, but darknesse.

Thirdly, They set not God before them, because they doe not remember God as they ought, they are of the number of the people, Psal. 9.17. that forget God, seeing they do not consider the presence, nor the justice, nor the power of God, for other wise they durst not persecute nor oppresse his Saints, but rather would strive to gaine their love and favour by profiting them to the utter­most of their power, seeing such is the sympathy be­twixt Christ and Christians, that what evil or good is done to them, he thinketh it done to himselfe, the 25 of Mathew.

First then, I say, they consider not Gods all where presence from whose sight nothing can be hid, and in whose sight all that men doe Hab, 4.13. are naked and open. The light of nature teacheth man to know this which made on of the heathen to say Est profecto Deus qui quae nos gerimus auditque & videt. Plaut. in capteivis. Truly their is a God, who seeth, and heareth all that we doe. But all men make not a right use of this light, for such is the grosse athe­isme wherewith the hearts of the persecutors of Gods Saints are replenished, that they say with themselves, Psal. 10.11. God doeth not see them, neither will crave a reckoning of them, which either they think to be so, or indeed would have it so; but then their folly appeareth as the Psalmist saith, Psal. 94.4. Shall not he that made the eye see clearly even according to the Philosophers rule, Propter quod unu m (que) quodque est tale id ip­sum est mains tale. Arist. lib. 2. Topicon. Whatsoever maketh a thing to be such, it selfe most be more such: no­thing can lurk frō his sight who is the fountain & Au­ther of sight, next they remember not the justice of God who certainly wil revenge, and cannot but revenge the [Page 51]wrongs that are done to his servants, 2 Thess. 1.6. It is a righteous thing with God to render tribulation to them that trou­ble you, saith the Apostle, & our Saviour telleth, Luke 18.7. That the cryes of the Elect which night and day are send up to their heavenly father, shal quickly be avenged. Lastly they consider not the power of God, who is able to protect his weakest servants, & to punish their strongest enemies, he is not like Rehoboam, that for the stoning of his servant, 1 Kings 12.18 is not able to punish the Israelits, but rather like David, who for the wrong done to his servants, did 2 Sam. 12.3. grievously plague the Ammonits. And therefore both Scripture and Historie telleth us, that the perse­cutors of Gods Saints, neither by their greatnesse, nor multitude, could escape the avenging hand of the Lord, who is Almighty, as Augustine saith, Omnipo­tens est Deus faciendo quae Gult, non pae­tiendo quae non vuls. Aug. lib. 5. decivitate dei. By doing what he willeth, not by suffering what he willeth not.

The use of this point which Christians should make standeth in this, their singulare care should be both in the works of their Christian & particular calling Psal. 16.8. That a Chri­stian may set God before him, foure things are to be required. To set God alwayes before them. To which foure things are re­quired. First that he look to the wil of God, as the rule of his actions. Secondly that he look to the glory of God, as the end of his actions. Thirdly, That he be led by the light of Gods word, and spirit. Fourtly that he remember God in his divine properties. First I say, that they look to the wil of God as the rule of their actions, Gala. 6.16. As many as follow this rule, mercy shall be on them, and peace, but this includeth two remarkable things.

First that a Christian should so look to Gods plea­sure, that he should have no regard to mans pleasure, To looke to the will of God, as the rule of our actions, inclu­deth two things. that is to say, as he most not doe any thing offensive to God, though thereby he should please man, so he most not omit any thing that may please the Lord though by doeing thereof, he should greatly offend [Page 52]man. There is a remarkable example in Ecclesiasticke historie to this purpose, of the worthie Christian Theodosius the first, Emperour, who when by open pro­clamation, he had forbidden the Egyptians to sacrifice to the river Nilus, which had been their yearely cu­stome by their superstition, which had continued for many ages: it so fell out, that the next year after, that the river Nilus did not water the land of Egypt by such abundance as it was wonte, for which when the su­perstitious people began to murmure, as though the reason thereof had beene the neglect of their wonted sacrifice, the Governour wrot unto the Emperour, that he would look timously to the matter and consider what might be the event, as if he would have desired him to revock his former Edict, and to give way to the superstitious people to sacrifice to Nilus, lest they should rebel. But the worthy Emperour answered him that he would not permit a thing to be done to the of­fence of God, for the pleasure of men, & he had rather that men should be offended, before the Lord should be displeased. It had beene good for Ioab if he 2 Sam. 11.21. had so deeply considered the matter of Vriah, he had not offended God to please his king, it was better consi­dered by Peter and Iohn, who willed the Iews Acts 5.29. to judge whither it were better to obey God, than men. For seeing none can serve two Masters, it is the best and wisest course to serve the best and worthiest Maister, according to the saying of Gregorie, Quomodo ergo a vobis potest par ex­lerberi famu­latus quorum dipar est no­minatus Greg. bomil. 12. in Evang. How can it be required of you that ye all should give a like ser­vice to Masters that are of an unlike name, That is to say, Mortall men, and the eternall God.

It were good that this were deeply laid to heart by many Malignants, that trouble the peace of the Saints of God, that they might look more to the plea­sure [Page 53]of their heavenly, then their earthly king, for so should they doe more acceptable service to God and more profitable service to their king.

Secondly, It includeth that he that doeth the will of God, and maketh it the rule of his actions, should not be desirous to conforme Gods will to his will, but rather to studie to conforme his will to Gods wil. For if this should be the carriage of servants towards their earthly Masters, much more ought it so to be towards God, their heavenly Master: whom Augustine bringeth in thus speaking, Ille meus minister eris qui non audire quod voluerit para­tus est, sed vel­le quod audie­rit. August. in Psal. 118. He shal be my servant, who is ready no to heare what he willeth, but to will what he heareth. Which a Christian must carefully look to, not only in the abstaining from things that ought to be avoyded, but likewise in doing things, that ought to be perfor­med, the one, because they are forbiden, the other be­cause they are commanded of the Lord, for thereby a Christian giveth testimony of his sincer obedience in the sight of God, according to the saying of Augu­stine Verus obe­diens non at­tendit quale pracipitur, sed hoc contentus est quia prae­cipi tur. Aug. ibid. He that is truly obedient, doth not consider what sort of thing is commanded, but with this he is only content that it is commanded.

Secondly, That a Christian may set God before him, it is not only required that he look to the will of God, as the rule, but likewise that he looke to the glory of God as the end of his actions, for in this is the fidelitie and sincerity of the servants of God mani­fested who shall obtaine their Masters approbation in the day of their reckoning for then a Christian may be said, to look to the glory of God, as the end of his actions, when he so zealously tendereth the bonour of God, that he will not doe any thing to dishonour him though thereby he should make never so much profit and commoditie, neither will hee omit any thing [Page 54]whereby God should bee honoured, though by doing of it, he should incurre both skaith and ignominy. We reade of the servants in the parable of the talents, that they so respected their Masters honour, that they rendered into his hands both the talents they had re­ceived, and those they had gained, committing the distribution of their rewards to their Masters discreti­on. Happie is that Christian, that can say with Christ Iohn 17.4. that in finishing the work which God hath given him to doe, he hath glorified God upon earth, for he may be well assured, 2 Sam. 2.30 that as they that dishonour God, shal come to shame, so they that honour him shall be ho­noured of him. Iohn 12.26. If any man serve me him shall my father honour, saith our Saviour in the Gospel; upon which words Augustine saith, Sic mini­strantem Christo hono­rificabit pater cius honore illo magno ut sit cum filio cius nec unquā deficiet faelici­tas eius. Aug. tract. 51. in Ioan. So shall the Father of Christ honour the servant of Christ, with that great honour, that he may be with his Sonne, neither shall his happi­nesse at any ty me faile or fall away.

3. He that setteth God before him, must be led by the light of his word, & spirit, for the word of God, Psal. 119. Is a light to our feet, & a lātern to our paths. Luke 1.79. It giveth light to thē that sit in darknes, & in the shadow of death. Psal 27.19. The prophet David intreateth the Lord, Iohn 2.20. To teach him his wayes, & to lead him in a right path, because of his ene­mies. The Scripture telleth us, Iohn 16.13. That the holy Spirit is the unction, that teacheth us all things, * And leadeth us in all truth, which is not to be understood of extra­ordinar, but ordinar revelations when he maketh us to understād the true meaning of the writtē word of God, that we may flee the evil, which is to be avoyded, & follow the good which is injoyned and commanded.

Fourthly, He that setteth God before him, must remember God in the fore-named properties, in his ubiquity, justice, and power: he must consider that [Page 55]God is all where present, to take notice both of the in­ward and outward conversation of men whither it be good or evil. Therefore Augustine saith, Deustotus oculus est quia omnia videt ma­nus totus est quia om­nia operatur totuspes est quia ubique est. Aug in Psal. 120. That God is all an eye, which seeth all things, all hand, who work­eth all things, and all foot, who walketh every where.

He must likewise remember, that the righteous Lord wil neither suffer the evil doing of men to be unpunish­ed, nor their good doings unrewarded, of the one, the Church saith in the booke of the Lamentations, Lament. 1.18. The Lord is righteous, for I have rebelled: And of the other the Apostle saith, Heb. 6 10. God is not unjust, to forget your work & labour of love. Lastly, he mustremember the power of the Almighty God, Psal. 135.6. Whereby he doth whatsoever he wileth in heaven, and earth. And can do all that he can will, without impediment: according to the say­ing of Tertulian, Deiposse velle est, & non posse nolle est. Tertul. in apologe. To be able with God, is to will, and not to be able, is not to will.

Whereby likewise he can punish sinners for their ini­quity notwithstandsting of their greatnes amōgst men, & the multitude wherwith they combine in the course of sin, by which power likewise, Psal. 91.1. He protecteth his Saints in their greatest danger and difficulty, and com­forteth & strengthneth them, Colo. 1.11. in their greatest trouble and calamity, Ephes. 3.20. & satisfieth their desire exceeding abun­dantly. Now there are three reasons wherfore a Chri­stian should carefully labour thus to set God before him: First, There are three reasons wherefore a Christian should always set God before him. because amongst many other differences this is one most remarkeable betwixt the Elect and the Reprobate; betwixt men in the state of nature, and in the state of grace. Spirituall men like David, Psal 16.8. set God alwayes before them, but wicked and world­ly men, like the enemies of David, doe not at all set God before them: but live in the world Ephes. 2.12 without hope, and without God, and by their carriage, declare to [Page 56]the world, Psal 36.1. That they are void of the feare of God, but when Christians set God before them, this is an evi­dent note of their effectuall calling, Acts 26.16. Whereby they are turned from the power of Satan unto God, Colos. 1.13. And transla­ted from the power of darknesse unto the Kingdome of the Son of God. 1 Pet. 2.9. And are called out of darknesse un­to the marveilous light of Christ.

2. If we consider the happines of such as set God before them, and the misery of those that set not God before them, the happinesse of the one appeareth in this, that as they set God before them, so he setteth them before him: For in all reciprocall offices betwixt God and man, that is in those things which are mutu­ally done by God to man, and by man to God, the Lord is alwayes the preveener, and beginner, so that a man by the performance of his part, may certainly know that God performeth his. There is mutuall love betwixt God and his Saints, but God first beginneth, as the Apostle Iohn saith, And they that love God, Prov. 8.17. may know that they are beloved of God God hath cho­sen that man for his portion, Psal. 73.25. who chooseth God for his portion. Psal. 119. ult. And God seeketh us, before we can seek him, and whosoever set God before them, by doing his will, and seeking his honour, by following his light, and re­membring his properties, the Lord setteth them before him by a high estimation of them, by tender & earnest love towards them, and by a fatherly & provident care about them. Esai. 49.16. I have graven thee upon the palmes of my hands, and thy wals are continually before me. But the miserie of the other is answerably great, for it may be said of them, as the Latine Comicke faith of harlots, Nec pol istae metuunt Deos, neque has respicere D [...]os opinor. Terent in He­cyra actu 5. Scenae 2. That they fear not God, and God regardeth them not.

For as they have no purpose to advance Gods glo­rie, so God hath no purpose of their safety, and as they [Page 57]will not hear God, when he cals on them in their pro­sperity, Prov. 1 24. so he wil not hear them when they call on him in their adversitie, & as they contravine Gods reveil­led wil, whē they lived upon earth, so he crosseth their wil, when they are tormented in hell, which they testi­fie by gnashing of their teeth, which maketh Bernard to say, Frustra volent quod nunquam erìt, & srustra no­lent quod sem­per erit. Bern. serm. 10 in Psal. 90. That in vaine they shal wil, which never shal be, and in vaine they shall nill, which ever shall be.

And in a word as they were carelesse to walke as in his presence, 2 Thess 1.9. So they shall be for ever banished from the presence of God, and glorie of his power.

Thirdly, This is required in respect of our spirituall walking, For 1 Thess. 4.5. Christians must not walke like the Gen­tils, which knew not God, but rather like Luke 1.6 Zacharie, and Elizabeth in all the commandments of God, Colos. 1.10 This is called a walking worthy of the Lord, Gala. 5.25 a walking in the spirit, Rom. 8.1. and after the spirit, a walking with God, as did Enoch, and before God, as Gen. 5.25 Abraham was injoyned. Now there is no possibility that any can so walke, Gen. 17.1 un­lesse hee set God before him, for this indeed shall make him know the way wherein, the manner how, and the end towards which he ought to walke, that in all these respects he may make conscience of his walk­ing in the sight of God, by walking in his command­ments with a perfect heart, Psal. 84.7. from strength to strength, towards Sion, where he shall see the Lord of Losts, Colos. [...] and by walking worthily of the Lord, pleasing h [...]th all things, he may be fruitfull in good workes, and increase in the knowledge of God.

To which heavenly, and holy disposition, God of his infinite mercy bring all our soules, for the sake of Jesus. To whom with the Father, and the holy Ghost, be all praise, honour, and glory, world without end, Amen.