THE Coronation of David: Wherein out of that part of the History of David, that showeth how he came to the Kingdom, we have set forth unto us what is like to be the end of these troubles that daily arise for the Gospel's sake. By Edm. Bunny.   printer's device of Thomas Orwin, featuring a crowned male figure or King David holding a harp or lyre (not in McKerrow)  decorative compartment, featuring a male figure or David holding a harp or lyre and a male figure or Moses holding two stone tablets; below are two imps or demons pointing toward a winged boy's head; above a winged female figure holds two horns from which water flows Psalm. 89.20. 
I have found David my servant, with mine holy oil have I anointed him.  
Imprinted at London by Thomas Orwin for Thomas Gubbin, and john Perin.  
1588.   

¶ Unto the right honourable, Henry, Earl of Huntingdon, Knight of the most noble order of the Garter: L. Precedent of her Ma. Counsel in the North parts established; and Lieutenant General of her Ma. people, and forces there.  
IT is sufficiently known to us all, that of late years the Lord hath diversly exercised us, under his gentle chasticing hand. For having touched us before in our cattle & corn; and, that more is, in certain dangerous, strange, and unnatural practices against our Sovereign, tending to the overthrow of us all: now of late he hath threatened us with hostility and foreign invasion, and with the worst, that a proud, an idolatrous, and an insolent people is able to do. Wherein although he hath not forgotten us clean, but in the midst of those threatenings, hath hitherto used great mercy towards us, yet do we ourselves plainly perceive, that as yet he hath not left off calling upon us, but still doth put us in mind of our ways, as otherwise also, so especially by hostility now, and by the continuance of our enemies malice against us. In which case so long as we stand, it is needful we take good heed to these two things: that the cause be right wherein we stand, and that we ourselves do take it in hand in such sort as we ought to do, The equity of the cause both is now, and ever hath been so plain in itself (seeing that it is for the gospels sake, that so they bend themselves against us) that when of late I entered into a deeper consideration of these callings of God, and thought it needful to set forth somewhat concerning the same: yet notwithstanding I then thought it needless to bestow any labour in beating out that which was plain enough in itself, and rather chose to employ my pen in the other, to show in what sort this good cause of ours should be taken in hand of us. Whereupon I did then set forth an admonition out of the Prophet Joel, the better to gather us nearer to God, by occasion of the scarcity wherewith at that time we were something touched: a text that then did, not only in respect of that scarcity, but otherwise also, and yet doth fitly agree to these present days, and out of which we might take to ourselves, both then and now, instruction and comfort in plentiful measure.  
Since which time I have often marked, that what by our enemies themselves, & by their favourites that are among us, and what by the weakness of divers of us likewise, there is such a desperate fear conceived of many, that they are utterly void of any good hope, that these our troubles may be overblown, or at any time sorted to prosperous end. For the enemy (we see, and often have found) whensoever by his own strength or our looseness he doth hope to prevail, is then passing full of presumptuous boasting and resolute threats. Their favourites also do as readily then get hold thereof, and help them forward the best that they can: ever blowing such terrors abroad, and, for the most part, increasing them also, & ever casting, wheresoever they come, great perils themselves. And when they are foiled, and have gotten the worse, and find that God in those their attempts is flatly against them: yet do they not thereupon leave of and turn unto him: but ever continue their former malice, and busily repair their forces again. Among us likewise as there be some, that by such occasions draw nearer to God, and acknowledging that our sins deserve, that we should be clean cut off, do nevertheless, in the goodness of the cause, and the mercies of God, conceive good hope: so are there others, that refusing the comfort that those groundworkes do yield, do so much rely on the just desert of our sins, and the severity of God against it, or being of a timorous nature, are strooken with such fear by the enemies threats and continual malice, and by the great perils that their confederates do cast at home, that they have left them no hope at all, but verily think that in the end all will be nought.  
Having therefore already done my endeavour, by my former admonition out of Joel to stir us up to a sensible feeling of those gracious callings of God, & unfeignedly to turn unto him: I have now thought good, out of some one text or other for to declare what comfort the faithful may justly conceive, out of the nature of the cause that we have in hand, being as it is, for the gospels sake, that we are so much maligned. For which matter I have made choice of that part of the history of David, that showeth how he, being anointed of God to the kingdom, nevertheless could not come unto it, but through many perils, & with much business before. But although he were kept out for a season, and had many lets (for a long time together) cast in the way: yet in the end he came to the crown, and had it confirmed unto himself and his line for ever. In which story we may see, as it were in a table, both what crosses we must look for to be cast in the way of the gospel now: & how notwithstanding it shall prevail in the end against them all. And as it was the godless and lose government of Saul, that gave that occasion of removing that same, and of the bringing in of the godlier regiment of David: even so, in the late days of ignorance, the government of most of our princes hath been such, so far short of that which it should, as that it ought to be less marvel to any, if now it the be pleasure of God to advance the gospel (the sceptre of the son of David) to reform whatsoever before was decayed. Which story lieth in the latter part of the first book of Samuel, & in the beginning of the second: for which cause also (seeing that it lieth altogether within this compass) therefore have I but seldom set down in my quotations the name of the Book, but the chapters, & verses only. And seeing that it goeth of this matter only (whereas there are many other stories & places of scripture beside, that would yield the self same comfort) therefore have I thought The Coronation of David, to be the meetest name for the treatise.  
Now, such as it is, if it please your honour to accept in good part, I thought it my duty, for to offer the same unto you, For being of this mind, that as I wish the benefit thereof unto all, so notwithstanding I special, wish it to the people here, such as belong to your Ho. Livetenancie (to whom I also, in divers good respects, am most bounden) in all these parts I was not able to find any one, that was more exercised in these affairs: or to whom myself (in all humble duty) was more beholding, or under whose protection I could rather wish the same to come forth. Which although I had finished and sent up to the print before, to have come forth the last term, before the attempt of this late foreign invasion: yet, by reason that (upon some private respect) a small occasion was taken by such as should print it, to require my further advice in one special point, the long vacation that hath come betwixt, hath easily brought to pass, that it could not come forth till now. In which mean time, the danger of the foreign invasion (God be thanked) is grown to be little, and the fear thereof with us much less. But yet notwithstanding, neither is that danger clean removed, neither may we look for any other, but that still they will be doing with us, if they may get us at the advantage: and, besides that, we may in this one attempt of theirs (being so much broken as already, and but hitherto it is) see some part of that truth, that out of the Scripture is in this Treatise delivered unto us. Which things being considered, although now it come forth somewhat with the latest in some respect: yet in others I do not doubt, but that it may, and will be thought, now also to come forth fitly enough.  
I grant, it were to be wished rather, that neither now, nor at any time else, there need to be any use of this, or of any such like, but the causes remaining, the effect also must needs continue. Our enemies will be enemies still: the seed of the serpent will ever lie in wait, for to annoy the seed of the woman. Though now they be foiled, and often have been (yea, and though they had been clean overthrown): yet notwithstanding they will not give over, but cast about it again for some other advantage, and readily take it, whensoever it falleth into their hands, so long as they are not yet subdued unto the obedience of the Gospel, but remain enemies still, there is nothing else to be looked for of them, but that on all occasions they will be ready to exercise, whatsoever enmity they are able against us. We also on the other side, have many things among us that should be amended, which we are not disposed to amend, nor so much, as to hear of them neither. Having found the spoil of many of our Churches in our late Monasteries and chantries (as apparent dens of thieves, as ever were any) we are not therewith contented. Those that are left we suffer their Patrons (if they be greedy, and wily withal) to abuse at their pleasure. Whereby God is robed of his glory, and the people of their salvation. We suffer also merciless men, daily more and more to eat up the poor: to dispeople ferming, and towns, and to take in all to themselves. If therefore there were no more but these things only (which in deed I take to be the greatest): yet were they sufficient, without any other, so strongly to cry to the Lord for vengeance, as that it may be no marvel unto us, if the Lord do still raise up enemies against us. If needs we will spoil the lords houses here, and his people withal, both of his word, and of their own livings, and will not restore, nor grow to amendment: the more that we do such things ourselves, the less may we marvel if the Lord send in enemies to do the like, and to be avenged on the Lord's behalf, of that which we mean not to amend.  
Being therefore so likely a matter as it is, that some heavy judgements of God are growing against the ungodly that are among us, (and so consequently much business to all, one with another indifferently) and being so certain, that the Lord is ever wont to exercise those that are his, it cannot be but to needful purpose, that this kind of argument should be debated: that so the godly may see what security is laid up for them, and others likewise may know of that refuge, whensoever they are disposed to use it, and turn to the Lord. And so now having said, what I thought most needful, to express the cause & general end of the Treatise ensuing, I am not to trouble your Honour any further at this present: most humbly beseeching the Lord of his goodness, that as now already these many years he hath bestowed great blessings on these parts by your godly, mild, and prudent government, so it may please him long to continue your L. among us, and to increase all his graces and mercies towards you in Christ jesus.  
At York, 28 of August. 1588. Your Honour's most humble in the Lord, Ed. Bunny.   

A Table declaring what is the Method, or manner of handling the matter ensuing.  

Besides the entry into the Treatise, in the first Section, and the Conclusion, Prayer, & Psalms, in five of the last: we have here set down, out of the history of David's advancement, what hope we may conceive (in these troublesome times) for the like advancement of the Gospel also: and 

First, out of that which is already done with us: because it doth so fitly agree with that which was done for David before: But herein, 

First, how God did bring him forth, to be in a readiness to enter into the kingdom, when the time should come. Sect. 2, 3.  
Then, how he brought him unto the Kingdom, but herein, 

First, of his persecutions, which were chief two. Sections 4. 7.  
Then, how God perfoormed his promise unto him: first bringing him unto some part of the Kingdom, and then to the whole. Sect. 8, 9      
Then, concerning our further hope, to have the Gospel yet better advanced, 

First, it is declared, what course it is, wherein we may conceive such hope. Sect. 10, 11.  
Then, how to answer certain objections that may be conceived against it, upon the difference that may be supposed to be, betwixt his case, and ours. Concerning which, 

First we are taught, that in such case there is with God no regard to that matter. Section. 12.  
Then it is further showed, 

First, as touching david's own person, that he also was not without his infirmities. Sect. 13.  
Then, as touching his Kingdom, that there was not more need of it then, for want of better government in Saul, than there is now for the like cause also. Sect. 14, 15.            

The Contents of the Book ensuing, gathered after so plain a manner, as best may serve to lead on the simpler sort unto the better understanding of it.  

COncerning those troubles that are for the Gospel's sake, first it is set down generally, that out of the Scripture it may sufficiently be gathered, whereunto they are like to sort themselves in the end. Sect. 1.  
Then, out of this part of the story of David it is declared, that as David was Anointed unto the Kingdom: even so (in some sense) is the Gospel also. Sect. 2, 3.  
Likewise, as David was grievously persecuted, before that he could attain to the Kingdom: that so it hath been, and yet is, with the Gospel of Christ. Sect. 4, 5, 6, 7.  
And that as David was afterward brought, first to one part of it, and then to the whole: so the Gospel, being in such sort advanced as already it is, is therein as likely also to be further advanced. Sect. 8, 9  
But yet that we are to await this goodness of God, in such a course as David did. Sect. 10, 11.  
And so doing, that we need not to doubt, for that such advancement of his glory standeth not on our worthiness, but on his goodness also. Sect. 12.  
And though it did, yet that there is no such difference between David then, and the children of God now, because that he also was subject unto great infirmities. Sect. 13.  
Besides all this, that the want of government in the world now, doth as much require the advancement of the Gospel to make supply: as the want of government in the days of Saul, did then need the kingdom of David. Sect. 14, 15.  
Divers examples of the like works of God, brought in: and applied to our comfort. Sect. 16. 17.  
A Prayer to that end, going upon the whole story. Sect. 18.  
How David exercised himself to Godward in those his troubles: and what Psalms they are which then he made. Sect. 19, 20.   
FINIS.   

❧ The Coronation of David.  
1 HOw great broils at this day are raised in these parts of Christendom against the Gospel of jesus Christ, 
What is like to be the end of these troubles that are for the Gospel's sake.  and how (as yet) they are like to continue, because that new and fresh troubles do continually follow hard upon such as are gone before: is a thing in itself so plain and evident, that no body at all, would he never so fain, can be ignorant of it. Insomuch that as in the lake Genazereth the wind and the sea did both together seem to conspire against that Bark, wherein Christ was with his disciples, for to have drenshed and drowned them all; the wind stirring up and raising the sea, the sea getting up and growing rageous, and both together furiously beating with all their might on that silly vessel: even so now also, ever since it pleased the Lord to vouchsafe us the Ghospel again in so plentiful manner, all the powers and states of the world have readily bend themselves against it, those that are especially led by the spirit of error, and have a mouth given them to speak proud things, stirring up both Princes and their people against the truth; those Princes likewise, and their people with them, willingly taking that quarrel in hand, and both together, with might and main rushing upon the word of life, and earnestly labouring (all that they may) clean to suppress and extinguish the same. Which whosoever doth with advisement consider, he in reason might easily be in danger to think, both that there were some special great cause in this profession, why it should be so much maligned; and that, ere long, needs must it be destroyed also. Howbeit the truth is, that neither is there in it any cause at all, why they should so rage's against it: neither shall any, nor all together, in such sort prevail against it, when they have done all that they can. Nevertheless it cannot be denied, but that there are of the weaker sort, that can hardly conceive so good assurance of the invinciblenes of the cause itself: and others again so much presuming of the goodness of the cause, that they regard not much, what carelessness or iniquity of theirs they mingle withal; and hope notwithstanding that all shallbe well, laying all on the goodness of the cause. For which cause I think it a work not unworthy the labour, and very meet for the present time, that such as are the Lords watchmen commend unto the people of God such places of Scripture as best may serve, both to describe and to lay forth these matters unto them, and withal to teach them, what shallbe the issue thereof in the end, and how to behave themselves therein. 
An example of the like, among the jews at jerusalem. Ruffin. lib. 1. cap. 37. Socr. lib. 3. cap. 20. & Sozom. lib. 5. cap. 2.  And so may we read in ancient time, as of many others, so namely of Cyril the Bishop of jerusalem, that when the like occasion was offered unto him, he also took the self same course. The like occasion that was offered unto him, was a great fear that many of the people of God in those parts conceived, that Christian religion having already been received and planted there by public authority, should after give place to judaisme again. For julian the Emperor, himself professing the faith at the first, and finding the same already established by public authority (forty years before that he came to the Crown, by Constantine the great and Constantius his son) and having a secret intent with him to set up heathenish idolatry again, among other practices that he used to cross the faith of Christ, and those that did profess it, so much as he could, gave liberty, comfort, and aid unto the jews to build up the Temple at jerusalem again, and there to sacrifice, and observe the law as before they were wont. Whereupon great multitudes of the jews assembled themselves together out of all quarters; set in hand with their business in great confidence; prepared things needful for the building in great pentie, had (in a bravery) many of their working instruments of silver, even to their baskets, spades, and mattokes; before hand threatened the Christians there, how near they would sit unto them ere long: and in all things had held such a course therein for the time, as that it seemed unto many, that the faith of Christ should be abolished there, and judaism set up again. But Cyril the Bishop, perceiving what offence this might breed unto many, and that divers were not a little dismayed thereat (and therefore much weakened in the faith thereby) calling to mind what things Daniel and Christ himself before had spoken of the utter overthrow of that Temple and city, did resolutely set down unto the faithful, even when the matter was at the highest, and their new building in greatest likelihood to go forward, that yet notwithstanding it should not prosper, but go back again, and come to no proof in the end. And so it came to pass immediately after. For the lime and the sand they had gotten together in great heaps, was with mighty winds so blown away, that they knew not where to find it: the old foundation, when they had taken the double from it, and now were ready (the next day after) to have begun their new building thereon, was in the night by a strange and mighty earthquake so clean turned up and shaken in pieces, that there was not left one stone upon an other, that was not shaken out of his place: & as for the timber and stone which they had provided (and that in great quantity) and their instruments or tools wherewithal they should have wrought, (and many of the people themselves) they were destroyed by fire, such as the Lord in extraordinary manner cast upon them. As therefore Cyril at that time was able, out of the Scriptures to minister sound comfort to the people of God, against that uncomfortable case of theirs; and, as he was able, accordingly did it: so the godly in these days also have (in great plenty) wherewithal to comfort those that are weak, and that in their weakness doubt very much whereunto these broils may grow. For now also these jews of ours have obtained the comfort and aid of certain julian's, that they hope ere long to banish the Ghospel, and to set up Popery again: they have also contrived, and complotted their matters so, that nothing they hope, shall frustrate their vain presumption therein. But he that dwelleth in the heavens doth laugh them to scorn: the Lord will have them in derision. Let the Lords watchmen but look about them, and they shallbe able to find (and that in very plentiful measure) wherewithal sound to comfort, and fully to establish the hearts of those, that in their weakness so readily fear, that when tyrants begin to threaten, and make preparation to do some mischief, then is the Gospel not like to escape it, and the power of darkness (that of late overwhelmed the face of the earth) like to prevail against us again. To the which end, as I wish those that can rightly do it, diligently to beat out this point of doctrine to the people of God: so myself also have thought good to take in hand some such argument at this present, and among so many places of Scripture that yield for this matter most singular comfort, to deliver some one to the instruction and comfort of those, that in these days of ours do in such sort need to be called upon. For which cause I have made choice of that part of the story of David, wherein we have set forth unto us, how, being ordained to be King over Israel, he was kept back, and notably exercised for a time, and yet notwithstanding fully possessed thereof in the end. For seeing that David was a figure of Christ, and such as was the estate of Christ here on the earth, such also must be the state of the Gospel whensoever the same is sent unto us: therefore must it needs follow, that as in that part of David's history, we may see a lively description of those matters in Christ, both how he was kept back for the time, and how in the end he was advanced; so may we likewise therein behold the estate of the Gospel in these our days, for both those matters: that is, how great resistance for a time it findeth among us; and how notwithstanding it is most sure to prevail in the end. The text therefore being so pregnant, and so effectual to such a purpose, that I likewise may the better find out (in some good measure) whatsoever doth belong thereunto, I humbly beseech that son of David, our Lord and Saviour jesus Christ, to vouchsafe me that mercy, that I may so do it, as may sound tend, both to the advancement of his eternal and only truth, and to the comfort of all those that unfeignedly love and embrace the same.  
2 And so being purposed (by the goodness, and grace of God) in such sort to unfold that part of the story of David, 
What comfort we have, in that which is already done on behalf of the Gospel.  as that ourselves may now also the better see, what to think of those broils that now are for the gospels sake, and how we are to demean ourselves in the mean season, it shallbe good first to consider how farforth we are helped forward to good assurance by the accord that we find in that which is already done here among us, with that which in this history of David we find to have been done before: and then to advise ourselves further, of the hope that we may conceive, of the full accomplishment of it, for the time to come. The good assurance whereunto we are helped by the accord that we find, in that which is already done among us, with that which in this history of David we find to have been done before, will best appear, if we shall first set down the chief and principal parts of the history itself: and then lay unto it, from point to point, such things as we find in these our days to agree thereunto. The chief and principal points of the Story itself, are two: how it pleased God to bring him forth to be in a readiness for that matter: and afterward, how he brought him unto it. That it pleased God first to bring him forth to be in a readiness for that matter, may sufficiently appear, first by the manner that he used to make the matter known to David himself: and then, for that he did so effectually commend him to others. Unto himself he made it known, for that by the ministery of Samuel the Prophet, he did anoint him thereunto. In which his Anointing we are first to consider, 
The Anointing of David unto the Kingdom.  how it standeth with a certain Prophetical direction that was given forth long before: and then of certain other things which to that present time appertained. That Prophetical direction that I now speak of, was given forth by Jaakob himself on his deathbed, among other blessings of his, to his children: namely, 
a Gen. 49.8, 10.  that the chief government should be in the tribe of Judah. Whereas therefore Ishai the father of David was of the tribe of Judah which had the promise, it is so much the more likely that some one might be taken thence, unto whom the Kingdom should be established: then of the family of Kish the father of Saul, being of the tribe of Benjamin, unto whom no such promise was made. Insomuch that whereas it had pleased God, now for a time to call Saul unto the kingdom, it may seem that it was no more, but to make a readier way unto the other that was to stand: and therewithal to set down a pattern unto all Princes that were to follow. A readier way might be made thereby unto the other that was to stand, both for that thereby they should now be enured to some obedience: and for that they were wont to obey, not only a mean man by parentage, and of the least tribe among them all: but also in such hard cases sometimes, as wilful regiment is wont to yield. A pattern likewise may therein be left to all Princes whatsoever, to take good heed to their manner of government, when as they may see, with what severity the Lord did punish those two faults in the first King of Israel, in whom there were many good things otherwise found: that so they may the better understand, that although God doth put up many greater matters at their hands since for a time; yet may they before hand see, how they are like to be dealt withal, when the day of vengeance shall come, unless they provide for it before. Those other things which to that present time appertained, are two, his outward anointing, and the inward grace that was given withal. 
1. Sam.  In his outward anointing we are to consider, that it was but 
b 16.1.5.13.  privately done, in the house of Ishai (or at the most, but only in that one town, which was but little in respect of the whole people) and yet notwithstanding a sufficient testimony unto himself, and to those that knew it: and that both his father 
c 16.10.11.  left out him, in that account, and Samuel the Prophet also 
d 16.6.  could well have settled his choice in one of the other. The inward grace that was given withal, was the 
e 16.13.  Spirit of the Lord which then came upon him, and wherewith, from that day forward, he was endued. How effectually God did commend him to others, may likewise appear, 
How beneficial David was made, both to the King, and to the people.  for that shortly after he wrought forth of him some special benefit unto others: and in others likewise a special favour to him again. The benefit that it pleased God to work forth of him unto others, did partly respect Saul himself: and partly the whole host of Israel. That which respecteth Saul himself was, that 
f 16.23.  by his instrument he sometimes eased the King's mind, when by the evil spirit of the Lord, he was vexed with his melancholy passions. That which respected the whole host of Israel generally, was the slaughter of Goliath. Concerning which, to the end that the benefit, that it pleased God to work forth of David in that action, unto them all generally, may better appear, it shallbe good, more specially to consider, both how sore an enemy that Goliath was unto them: and how notably David delivered them from him. How sore an enemy he was unto them, may soon appear, whether we consider, what terror might justly proceed from him to the children of Israel: or whether we regard the great fear that they had of him. The terror that might justly proceed from him to them-wards, doth partly arise out of the consideration of himself alone: but chief of him and his company together. He alone was not only of 
g 17.4.  extraordinary stature, and strength (far exceeding the ordinary proportion of others) and 
h 17.5.7.  furnished with armour, and weapon accordingly: but also, both a natural enemy to the people of God, and to their religion; and so confident in himself and his company, that he 
i 17.10.45.  defied the host of Israel, and God himself. His company also might well be terrible to the people of Israel, both because that they also were natural enemies, both to themselves, and to the truth that they professed: and sometimes before had the children of Israel in strong subjection. The children of Israel were so afraid of him, that 
k 17.11.24.  they did not only fear to encounter him: but also shrank aside at his presence for very fear. How notably David delivered the people from these their enemies, may likewise appear, not only in that which he did, but also in the manner of doing it. That which he did, was, that he destroyed 
l 17.49.51.  that outgrown monster Goliath: and therewithal struck such a terror into the hearts of all the other philistines, that forthwith 
m 17.51.  they turned their backs, and fled. His manner of doing the same was notable, both for undertaking the attempt at the first, and afterward in the performance of it. In his undertaking of it at the first, we are to consider, how strong temptation he had against it: and whereby notwithstanding he conceived undoubted hope to prevail. The temptation that he had so strong against it, was partly in Eliab his eldest brother, and partly in Saul the King himself. In his brother Eliab he found 
n 17.28.  himself reviled and disdained in plentiful measure, only for that he did so much as talk of the matter: in Saul likewise 
o 17.33.  his attempt condemned, as altogether impossible, for him to bring to any good proof. The thing whereby he strengthened himself against these temptations was an invincible faith 
p 17.34.37.  upon the experience of God's goodness towards him, in two such like attempts before. In his performance of it we see likewise, that he notably behaved himself both in his preparation towards it: and in the execution itself, when he came unto it. In his preparation we see, that he 
q 17.39.  refused saul's armour, and all the ordinary furniture of war, and took unto him but only his 
r 17.40.  Sling, and a few stones for the same. In the execution itself we plainly see, that first he did notably 
s 17.45.47.  rebuke the insolency and pride of that mighty Giant, and then though he had no other weapon but only his Sling, yet did he 
t 17.48.  hasten with marvelous courage to encounter with him. 
What favour it pleased God to work in others to David again.  That special favour that it pleased God to work forth in others to him again, was partly found in the first benefit that redounded to Saul alone: but much better in this that redounded to all. In his first benefit that redounded to Saul alone, we find thus much, both that he did 
u 16.21.  love him very well, & gave therewithal good tokens of it: one, that he 
x 16.21.  made him his harnes-bearer, the other, that he 
y 16.22.  sent to his father to have him still (though 
z 17.15.55.  as it seemeth, David tarried not long there.) In his latter that redounded to all, we find that God procured him favour, both with certain special persons, and with the whole multitude also. Those special persons were, Saul himself, and two of his children. In Saul we find, that 
a 18.2.  now he would suffer him to return no more unto his father: and that 
b 18.5.  both he used him in divers of his affairs, and set him over his men of war. Those two children of Saul, in whose hearts God had wrought forth a favour to David, were Jonathan his son, and Michal his daughter. In Jonathan was wrought a very singular and rare good will: insomuch that he is 
c 18.1.3.  said, not only to love David as his own soul, but also to have expressed the same by notable tokens. One was, that he 
d 18.3.  made a covenant with him; and that of love: the other, that he 
e 18.4.  took from his own body, and bestowed on him, both habiliments of honour, and furniture to the field likewise. In Michal likewise was wrought such good will, that both at the first she 
f 18.20.  loved him, as one whom she would be glad to make her husband (that so whereas Saul 
g 17.25.  before had promised to give one of his daughters in marriage to him that should slay Goliath, now he might the better perform it, and David might thereby have a readier way to that whereunto God had called him a little before) and 
h 19.11.12.  after saved his life likewise. In the multitude we also find, not only that they thought very well of him for this his victory: but also that they did the like of his other behaviour beside, in such things as were now at the first commended unto him. For this is his victory 
i 18.6.7.  they do not only welcome him home in very good manner, out of all their cities, and with their instrustuments of music: but also 
k 18.7.  rightly apportion the commendation thereof, yielding to Saul, the ordinary power, the praise of one thousand; but unto David, or to the extraordinary goodness of God, no less than ten thousand. And as for his other behaviour likewise, in all such things wherein it pleased Saul to employ him, 
l 18.5.  it is also recorded, that he was accepted, or highly enstéemed in the sight of all the people: and, that is more, even in the sight of saul's servants also.  
3 Whether the Lord have in like sort dealt in these days of ours, is now to be seen: that is, 
That such a like thing is in these days done, on behalf of the Gospel likewise.  whether in such sort he hath brought in any David (upon the want that is found in others) as that by the nature and course of his dealing therein, we may hope to see the same David, to be by him not only advanced, but established also for ever. Concerning which it is most certain, that in these days also he hath begun to advance such a David, and so fitly agreeing to the pattern that is here set down, as that we may upon good ground look to see the full accomplishment thereof in his good time. For whereas Christ and his Gospel can in no wise be parted, and seeing that the Gospel is the sceptre of his kingdom here on earth, whatsoever wisdom and power of God we find in the manner of David's advancement, look by what right we may translate the same from David unto the person of Christ, as from the figure unto the truth, by as good right may we translate it unto the Gospel likewise, the only Sceptre of his kingdom on earth. First therefore needs must it also be so inseparably annexed unto the government that was promised to the tribe of judah, that by virtue of the promise made unto it, we may look for the accomplishment in this likewise. And it may be, that for that cause especially God hath for so long a time (in the late power of darkness) enured Christendom unto so base and hard a government (much worse than was that same of saul's) that so the lawful, and most blessed regiment of the Gospel (otherwise irksome to flesh and blood) might be more welcome, not only to the children of God, but even to the common multitude also. It may be also, that seeing that Princes have governed so ill, as for the most part they have all done (few of them so tolerably as did King Saul) therefore the Lord doth now begin to advance the Gospel, that so those godless and careless Princes may better see what their government was, that now by the Gospel they find to be so plainly called unto the check, and in many things so sharply reproved, and so flatly condemned likewise. For it is meet, that if the casting away of Saul will not serve to be a warning unto them, then that they, and their government also should be removed, so far as is needful, that they be no hindrance to the Gospel of Christ. 
In what sort it is anointed.  In the outward anointing, that the Gospel hath had in these days of ours, though we deny not but great fault is found: yet in effect is it none other, but such as was in David's also. For if they say, that the Gospel (with us) was not at the first received by any public consent of all: no more was it at the beginning in the time of Christ and his Apostles; neither had David at the first any such anointing. If they say, that the wiser and greater sort made but little reckoning of it, and had better liking to their own profession: yet therein also they allege nothing else, but the same that before we did see, to be the portion of David likewise. And seeing that the Gospel now, hath the inward testimony of the spirit in so plentiful measure (for that now also the blind do see, the deaf do hear, the lame do go, the sick are cured, the dead are raised, and such like; and the same, not only in particular persons, and several congregations, but in whole States, and divers mighty Kingdoms likewise) such petite quarrels about the outward anointing, can be no great matter, when as the outward is by the inward so thoroughly confirmed. But to make it more out of doubt, may we not see (if we look well about us) that God hath made a way to the Gospel, even as before he did unto David? And though his wisdom and power be infinite, and so he were able to devise and use many other ways whatsoever: yet may we not see, that he hath done it in the self same manner, that he used for David before; that so by the former, we might the sooner acknowledge his hand in the latter? For first we may see, 
How beneficial the Gospel is made unto diverse. First in comforting our troubled minds.  that by the Gospel he hath bestowed great benefits on many: and namely such, as it pleased him by the hands of David to bestow upon others. It pleased God, by the instrument, and music of David, to give unto Saul some ease in those mad fits of his? And doth he not much more appease the troubled and desperate conscience of man with that spiritual and heavenly music, which by his Gospel he bringeth unto us: and by that notable Harmony that is betwixt the old Testament, and the new, in those great mercies of God towards all believers now, aswell as to the patriarchs & Prophets before, and by the virtue of that Communion, whereby he hath coupled all the Saints together in one? And in what manner or measure soever the evil spirit departed from Saul, and gave him some respite, whensoever David played on his Harp unto him: sure we are, that when as now the son of David playeth on his instrument unto us by the preaching of the Gospel, we have not only a great refreshing in our inward man, but also are clean rid of many evil spirits that before did much molest us. The servants of Saul taking his malady to be but natural, thought of no other help but natural also: yet did it please the goodness of God, to bless the natural help that they sought, with supernatural operation. So now likewise, though many that know not their own estate, give ear to the Gospel but only in some earthly respects: yet those also oftimes are vouchsafed an extraordinary and special blessing thereby, accompanied with everlasting peace. 
Then in the overthrow of certain of our philistines, and of their Goliath withal.  As for the other benefit of David, that belonged to the whole host of Israel, by the overthrow of Goliath, and consequently of the whole army of the philistines besides, that is (among us) so evidently and plainly performed by the Gospel of Christ, that I shall not need to stand to declare it. For our philistines also have their Goliath, an outgrown monster, of marvelous stature, much greater a great deal (as his canonists say; and usurpation, we know hath brought him unto) than the greatest of the great men of the earth: his furniture likewise, strong, and fearful: a natural enemy to the people of God, and to God himself: his mouth speaking proud and cruel things against God and his people: coming into the field with a mighty army, all enemies unto the Truth, and to all the professors of it: such as heretofore have had the people of God in great subjection: of whom also the children of Israel have been so afraid, that they durst not abide their presence, but have fled from them by heaps: none of them all having the heart to encounter with that strong & mighty Giant, so fearfully armed, and blustering out so terrible speeches. But now we also (God be praised) have our David in the power of the Gospel, that jesus Christ (the son of David) hath now in these days sent unto us. When our brethren disdained to hear us talk of any such matter; when the wiser sort thought it impossible; without saul's armour, without any earthly help whatsoever: upon assurance of such like matters before achieved, with a sting & a stone, is Goliath with great courage encountered, and with as good success, in a manner clean overthrown, even when the attempt was either distrusted, or scorned of all. The residue also of those godless and idolatrous philistines, seeing their champion so little able to stand before David, are likewise discomfited, and seek to save themselves by flight, 
Such favours likewise showed forth to the Gospel, as were showed to David before.  so well as they can. The favours also, that by the goodness of God are showed, to the Gospel, and to those that profess it, are not inferior to those that were (as before is declared) showed to David. For (God be thanked) there be divers even of our earthly Princes (such as are no better than Saul) that seeing the dignity and mighty working of the Gospel of Christ in these days of ours, are so taken with the majesty of it, that themselves love both it, and many of those that profess it also, as much as Saul at that time loved David, and that was, as the text saith, very well: and, to confirm the same the better, both desire to retain it still; and bestow honourable rooms, and of special credit, on those that profess it. Some jonathans' also, and godly Princes we have beside, that love the Gospel most entirely: and, for the Gospel's sake, and for the love that they bear thereunto, do gladly make a covenant with it, and with those that profess it; and from their own backs most freely bestow upon it, and on those that profess it, both ornaments of honour, and convenient furniture likewise. Neither doth the Gospel altogether want those michal's neither, that is, such godly and Christian souls, as though they be according to the flesh descended of Saul, yet bear they so special a love unto David, that both they desire to be joined together in marriage with him: and are ready at all times, as need shall require, to save the lives of those that are of the Truth (wheresoever they come to any such danger) how near soever they be unto them, by whom such persecution is moved. And so far as michal's good will may stand in stead, in time to come to help to the kingdom, so far also she doth not stick, now to bestow the same upon him. Amongst the multitude also many there be, that are hearty glad to see our philistines also with their Goliath, to be so much brought down as they are; to whom our David in that respect is marvelous welcome: who also have learned so to distinguish, betwixt the special working of God, and the secondary means that he useth, that although they give unto Saul his thousand also, yet do they ever keep their ten thousand for David alone. Neither do they thus solemnize only this victory of the Gospel; but also conceive a special good liking of the whole course and proceeding of it: and not only those that are the freest, and so may safelier like as they list, without controlment; but many of the servants of our saul's likewise, such as on their masters behalf have no such cause to like of David. Where we see thus much already, there may we hope there is more behind, and in due time to be accomplished.  
4 To find out now in what sort it pleased God to bring him to the kingdom, 
That for a time David was exercised with great affliction, before that he was brought unto the Kingdom.  after that once he had anointed him unto it, and so effectually commended him to others, we are to know, that he did not bring him unto it, till first he had notably exercised him with much affliction, sundry trials, and many crosses cast in the way. So are we first to consider of those his afflictions, and then how it pleased God notwithstanding, at length to bring him unto the Kingdom. His afflictions were such persecutions and molestations, as it pleased Saul to stir up against him. Concerning which it is to be known, that they were especially two: whereof the former was finished with a reconciliation that was made by Jonathans' means: the other continued so long as Saul himself did live. 
His former persecution.  Concerning the former of these two, we are first to see upon what occasion it was raised against him: and than what was the manner of it. The occasion of it was first his own distemperature: 
The occasion of it.  then the towardness or likelihood that David was in, to come to the Kingdom. His own distemperature (we may plainly see) might well be great, not only because the evil spirit of the Lord 
a 16.14.  was sent unto him, and 
b 16.15.18.10.19.9.  oft did vex him: but also for that we may see likewise, that 
c 18.8.9.20.31.  it grieved him much to part with the Kingdom. And then less marvel, if he were so far out of temper, and consequently so rageous withal, when as he did so impatiently take so great a loss: and sometimes also was extraordinarily vexed by that evil spirit, that from the Lord was sent unto him. The towardness or likelihood that David was in, to come to the Kingdom, was first in that sentence of God, that now it should be given to another: then for that David was likeliest to be that other that God did speak of. For the text doth not show, that he knew as yet of David's anointing: and, because that he never said any thing to Samuel about it, nor otherwise maketh any mention of it, it is the most likely, that he did not know of it. Yet thus much he knew, that 
d 13.14.15.23.26.28.  Samuel had told him twice already, that the Lord had cast him away, and now provided himself of another: and he might well see, that David was likeliest to be that other, both for that 
e 17.34.36.38.51.  God had wrought such things by him, and for the 
f 18.7.  favour that now he had gotten. Concerning the manner of this his first persecution, first he sought by secret means, 
The manner of it. First in secret.  to have taken away the life of David: and then he set in hand more openly with it. Secretly he did attempt, first by his own hands to have done it: and then by the philistines. By his own hands he would first have done it, at such time 
g 18.10.  as he was in one of his fits, as David was playing on his instrument to mitigate his passions, even on the morrow after that they came home from the slaughter of Goliath, and the philistines: 
h 18.11.  twice together he had in his mind, for to have executed this mischievous purpose. A wonderful thing that he should be so minded, though he had been so minded but once: not only in respect of the fact itself, but also in respect of divers circumstances thereunto appertaining. The fact itself must needs have been wilful murder: then the which there needed no greater, both to have convinced him of great iniquity before men, and utterly to have cast himself away before God. The circumstances that are, do chief appertain unto their persons, but partly also unto the time. The persons are two: Saul, and David. Saul being the King, and so consequently being ordained to be the maintainer of equity, and a buckler and shield unto the oppressed, ought not to have made such a fault himself: besides that at that time, being in one of his fits, and sensibly feeling the hand of God upon him for his former sins, he should rather have used it to his further amendment, than so to take the advantage of it, to a further mischief. David was not only innocent, but also had (in that very matter for the which he should have been destroyed) deserved marvelous well, both of all generally, for that he had given so great an overthrow unto the common enemy of all, and especially of Saul, because they were, by reason of the person that he sustained, enemies to none so much as to him. The time when he would have done this mischief, was the very next day after that they were welcomed home from the victory, the people rejoicing and singing unto them, that Saul had slain his thousand, and David his ten thousand: as unseasonable a time for such a purpose, as could be devised, because that as yet the benefit that he had received was so fresh, that it ought so to have filled all the powers of his mind with all thankful remembrance, as that there might have been no corner at all in his heart, wherein so much as a little spark of so great unthankfulness might find any place. In that he had this purpose twice, it doth both argue his unthankfulness and ill dealing to be so much the greater: and might be withal a warning to David not to think, that because Saul had once failed, when first he attempted to do him that mischief, he would never for shame attempt it again. When this way failed, he then thought good, that it should be done by the philistines: his hand now should not be upon him. And that by the philistines it might better be done, he 
i 18.13.  both gave him the charge of a thousand men, and would needs 
k 18.17.21.  set him forth one of his daughters in marriage also. In giving him charge over such a band of soldiers, he would seem, not only to put him in trust, but also to seek his preferment and honour: and yet (in truth) he sought nothing else but his overthrow, hoping that by that occasion, more boldly encountering with the enemy, one time or other he should be overthrown. In setting him forth one of his daughters in marriage, and in such sort as he did, (both 
l 18.22.25.  earnestly labouring it by such means as he used, and 
m 18.25.  requiring of him no other dowry, but an hundredth foreskins of the philistines) although (in truth) he sought 
n 18.17.21.25.  nothing else in this also, but only his overthrow: yet herein did he seek it more cunningly (and therefore to David so much more dangerously) for that hereby he would seem, both to bear a special favour to David, and, in the overthrow of the enemy, chief to respect the cause of religion. The former of them is plain enough in itself. The latter also doth plainly appear, for that he doth not require their heads, or other parts, but only their foreskins: which (in those days) was a special difference betwixt the people of God, and the heathen. When he had made some trial of those secret practices, 
Then openly.  and found that they never came to any such proof, as he desired (but on the other side 
o 18.27.28.  that they were means to make David both much stronger, and more renowned than he was before) being able now to stay no longer, he 
p 18.29.19.1.  broke forth into open persecution, and gave special charge both unto Jonathan, and to all his servants, one way or other to make him away: wherein it seemeth, that he used jonathan, as one of whom he might be assured: the others for the speedier dispatch of the matter. It might seem that he might make sure of jonathan, both because he was his son, and especially because that the cause was his, so near as it was. For being the King's son, and next to the Crown by lineal descent, it was likely in reason, that he would have been as ready as Saul, to have taken David out of the way. And his other servants being many, it was likely also, that seeing he gave the charge to them all, it must needs be quickly dispatched: either for emulation among themselves; who should first gratify the King therein, or for that some one or other among so many was like to be found, that would attempt any mischief whatsoever, having once the King's commandment for it. Howbeit, jonathan hereupon so 
q 19.4.5.  laboured the King (after that 
r 19.2.3.  first he had warned David to keep himself close) that he wrought a reconciliation betwixt them: and so this first persecution ceased.  
5 In which point if we come to ourselves, 
That the Gospel in these days is under the like persecution also.  and to the estate of these our days wherein we live, it is evident enough, that although the course of the Gospel be in such sort blessed already, as that we may see that it is like to prevail in the end: yet is it so crossed also by many, that it is not to be looked for of us, but that it is to pass through great tribulation, before that it shall attain to the victory that after ensueth. And as it was Saul the King of Israel, that so persecuted David, and held him back (so much as he could) from the estate that God had provided for him: even so we may see (at this day also) many Princes & great states of Christendom, much to hinder the course of the Gospel; and, as they find opportunity to serve their turn, still to stir up persecution against it. But to the end that all things may so much the better appear in every point, if we consider the matter well, we may plainly see, 
The occasion of this persecution to be all one with the other.  that such as was the occasion, and such as was the manner of that persecution of his; such also is the occasion, and such is the manner of this persecution of theirs also. For first as touching the occasion of it, not only Saul was so much moved unto it by that evil spirit to persecute David: but these also, out of the self-same solicitation, come forth with many of their persecutions against the Gospel. For though by the common corruption of nature themselves also are bend against it, even of themselves, without the solicitation or help of an other: yet after that themselves are disposed still to abide in that corruption of theirs (refusing the Gospel, by which they should be begotten again the children of God) it is most certain, that they cannot be alone in any such action of theirs as this. For he that goeth about like a roaring Lion, seeking whom he may devour, finding them so fit instruments for his purpose, to trouble the course of the Gospel, and to molest the professors thereof, will soon be with them, and hurry them headlong to and fro to his most advantage. So that it need not to be doubted, but is in itself so clear as may be, that most of our persecutions also, that are by worldly and godless Princes raised against us, may well be referred to that evil spirit that reigneth in the world, and hath already so strongly possessed these saul's of ours. Neither is it only by this evil spirit of the Lord, that these saul's of ours are so far out of temper: but for that it grieveth them also to part with their kingdom. Not that the Gospel doth any way meddle in the disposing of earthly kingdoms, or to encumber the title of any (whether it be by descent, or election; of one, or more; or whatsoever other form their state may have:) but for that it calleth to account their manner of government, and sometime urgeth them to make a plain alteration of it. For commonly it findeth the Princes of the world so far out of order in their manner of government (in matters of religion very often: and sometimes in such things also as do concern their civil estate) that it cannot but strongly urge them to make alteration therein. So far therefore as they are wedded unto their corrupt manner of government, and so far as they account their kingdoms and states to stand thereby: so far also may they stand in some doubt of their kingdoms by reason of the Gospel, and fear that it will molest them therein. And then is it (in this respect also) no great marvel, if many of them be so ill minded towards the Gospel, as such discourtesies of theirs do import. On the other side, as the towardliness of David was one of the matters that so much did whet Saul against him: so at this day also it is not the least, that moveth Princes to be so grievous against the Gospel, because they see that it is so likely to prevail as it is. For they see well enough that the Gospel hath the self same likelihoods to prevail that David had. For as touching that manner of government which worldly Princes have set up of themselves, but not agreeable to the word of God, the text itself 
a. jer. 23.1.8. Eze. 34.1.24. Nah. 3.17.19. Zec 11.8.15.17. Math. 15.13. 2. Cor. 10.5. etc.  doth plainly witness (more often then twice) that it must be removed, and a better brought in, in the place thereof. And that it is the kingdom of Christ, whereunto those others are to give place, and which is to succeed in their rooms, is in like sort plainly set down 
b. isaiah. 9.5.6. Dan. 2.44.45.  in many places, or rather throughout the whole course of the Scripture, from the beginning unto the ending: besides that in these days of ours, not only such great things are done thereby; but it hath gotten great favour also. That such great things are done thereby, as before were done by David, may sufficiently appear in that which is before set down: and that it hath gotten such favour with many, is plainly seen in these days of ours, when as many Princes and States have wholly yielded to the obedience of it, and not a few among those also that are most against it. Neither is it material in this case of ours, that the anointing of this our David hath not been in so public manner, as flesh and blood would conceive had been most convenient. Men may not look to bear such a sway in the matters of God. The Gospel is not therefore to be refused by any, because they were not made privy unto the inauguration of it, nor called unto it. God that is free, and in nothing to hang upon any, is in such case especially to show it, and ever to use his freedom therein. 
It proceedeth in the self same manner that was used in the other before.  As touching the manner of their persecution, that upon this occasion they have raised, therein also they do fitly answer the pattern that we find in the other. For first they labour themselves to do it in secret: then do they openly fall unto it. In secret also sometimes they labour themselves to do it: 
First in secret.  sometimes again they will have it done by the hand of others. And even as Saul being the King, would nevertheless by his own hands have taken him away in very ill manner: so are there divers of our Princes also that have not thought it unseemly for them, to lend forth their own hands to the persecution of the Gospel, altogether in as ill manner as Saul in that other. If that which Saul meant against David were no less than murder: neither can these saul's of ours hold themselves contented with less. Insomuch that they which by virtue of their office ought to be a shield and defence to all those that are oppressed, themselves are ready, even with their own hands to do that violence, that in no wise they should suffer to be offered by any. And, as they are as forward as Saul in this: so are they not behind in the other neither, for divers of them. For on them also is laid the hand of God in sensible manner, and in such sort (either on their own person, or on their States) as doth plainly urge them unto repentance, and namely to strive no longer against the Gospel offered unto them: and yet being under some such special hand of God, they nevertheless have a secret intent, one way, or other to make away the Gospel of Christ, and utterly to chase it away from the face of the earth. And as David had deserved marvelous well, in that very matter for the which he should have been destroyed, both of all generally, and more specially of Saul: so the Gospel likewise of those that cross it so much as they do, both generally of them altogether, and more specially of those that are the leaders of them. For the Gospel also in these our days, and before our eyes (we standing by and looking thereon) hath overthrown those philistines of ours: which were both common enemies unto all; and specially to Princes themselves. Common enemies they were unto all, whether we respect the slavery that they held us in; or whether we respect the corruption of religion and life, that they brought with them. Unto Princes more specially they were so dangerous enemies, both because that they took them down, and got above them: and for that the corruption that they bring with them is so contrary as it is, unto the right and orderly government of any state. The time likewise is the same with these, that it was with Saul: immediately after that they have received, by the benefit of the Gospel, so many good blessings, as aught to have filled all the powers of them with most thankful estimation thereof. And whereas Saul (as yet) had this purpose with him but twice, these of ours have had it more often: and therewithal do both show themselves more plainly, and leave a sufficient warning to others, how little in such case they are to be trusted. But when themselves are not able so to perform their secret intents, then will they seem busily to seek the preferment of those, whom they would have so fain dispatched: then must they be put in some special trust; then must there be treaty of some special marriage. Which things are so clear in themselves, that we need not take any pains to show them: this only shallbe sufficient for us, to know what they mean, when any of that sort, do offer such favours to any of us. Ourselves may yet very well remember (and cannot forget it, would we never so fain) what hurt the cause of religion sustaineth by accepting such courtesies from them. And yet notwithstanding, as in some particular cases the cause of religion hath been for a time hindered thereby; so hath it been at other times (and that very often) by such kind of dealing notably helped, though full sore against their wills: God, of his goodness, so disposing, that the same that they had laid as a bait or snare unto us, should turn to some great advantage to the cause of the Gospel, & withal be a snare to those that laid it. And as Saul would seem in that his preferment of David, not to seek the overthrow of any, but only of the common enemy of both: so hath it been the manner of divers among us, with such colour to cast those into danger, by whom they have seen the cause of the Gospel to be maintained. To war on the Turk for the holy land, was wont to be an old tale to such a purpose: but that being known unto all, and their devise being grown much finer now, they handle their matters so much more cunningly, and so much the hardlier can be espied. Whereby notwithstanding themselves do find that they have prevailed so little, 
Then openly.  that as with Saul they have walked in the dark for a time: so do they as readily with him also break forth into open tyranny. For howsoever it be the manner of such, to dispatch their purposes in secret, if they may: yet when in such sort they cannot come to the end of their wicked endeavours, then do they fall openly in hand therewith, howsoever they can think, that any way is open unto them. And as Saul gave a more special charge unto jonathan for the execution of that matter, and then generally to all his servants beside: so these likewise take the same course, that so they may the sooner attain unto their desire. They specially stir up all such jonathans' as they have among them, that is, all such, as may seem to be touched any thing near, with the quarrel that they have taken upon them: hoping that the nearer that they are touched with it, the more willing and ready they will be, to join with them in this kind of quarrel the best that they can. And to the end that it fail not to be done, they in like sort give the same charge to all their servants generally: that howsoever it may fall out, that some of them cannot be induced unto it, and others may want such opportunities, or such other means as were needful to such a purpose; yet among so many there might ever be some, by whom it might be as fully effected as themselves could desire. In which point, the likelihood in this case is so much the greater, as we may see, that the commandment of a King to do such a matter, is in itself never so strong, as when there is a persuasion conceived, that the same hath a further warrant from the head of the church that cannot err: and being done, as they think, on the behalf of the catholic Church, is not only allowable, but commendable also, and meritorious. Princes we may think, may have their infirmities, and be ready sometimes, without any cause to take away such, as they are offended withal. But when it is further, not only warranted, but strongly also urged by him, that is thought to do all things by the only direction of God's holy spirit, that carrieth such a colour with many, as that they think, they need no more to excuse them for any thing, whatsoever it be, even before the judgement seat of God himself.  
6 As touching the latter of those persecutions that against David were raised by Saul, 
His latter percecution.  as it was by Saul more eagerly followed then the former: so God on the other side afforded David a little more help in this, than he did in the other. So are we here to consider; first of the persecution it self, as it was raised against him by Saul: and then of that help, 
What the persecution itself was. The occasion of it.  that herein it pleased God to give him. In the persecution itself we are again to consider the occasion of it, and then the manner of it likewise. The occasion of it was in a manner the same that was before: David's good success against the philistines, and for that the evil spirit of the Lord, was now again come upon Saul. That David's good success against the philistines should be some part of the occasion, that now again he raised this persecution against him, may well appear, for that it goeth immediately before in the text, that 
a 19.8.  the war began again with the philistines, and that David, going forth against them, put them to flight, and slew them with a great slaughter. For Saul must needs perceive thereby, that as that victory was honourable unto him: so must it make him the stronger also. That the return of the evil spirit of the Lord unto him again, was an other part of the occasion also, may likewise appear, for that it followeth immediately after, (and before that any thing is noted of the manner of this persecution) 
b 19.9.  that the evil spirit of the Lord was upon him, at such time, as when he first began this persecution. 
The manner of it.  As touching the manner of it, it is to be known, that even as first he went about to do it in secret, & afterward openly: even so now also he still observeth the same course. In his secret practising of it, 
Secretly first.  we are to note, that first himself pursueth David: and then ceasing for a time from that pursuit, awaiteth when David, by the opportunity of a special time, should unwittingly come into his hands of his own accord. Himself pursueth him, first at hand: and then somewhat further of a sunder. At hand he did it, as before; when 
c 19.9.10.  David was playing on his instrument, something to ease him of those his passions: at which time Saul was secretly determined with himself, with his javelin that he had in his hand, suddenly to have strooken him unto the wall; and came so near to the effecting of his purpose, that he struck at him, & smote his spear into the wall where David sat. Somewhat further of he did it, immediately after, when as David hereupon did flee, to save himself: and that he did first by certain messengers, and then by himself. By messengers he pursued him twice: 
d 19.11.17.  first to his own house, whether he had escaped at that present; and then soon after 
e 19.18.21.  to Naioth in Ramah, whither he fled, after that he was fain to leave his own house to save his life. In the former of these his pursuits of David, by his messengers, he doth plainly show himself to be eagerly bend to have his life, both by his dealing with those his messengers, so long as he stood in hope to obtain the pray he desired: and by his dealing with Michal his daughter, David's wife, after that he saw he was escaped. That dealing of his with those his messengers, that convinceth him to be greedily bend to have his life, resteth in two principal points: first that 
f 19.11.  he gave them charge to kill him, when as he knew not how he himself might be able to reach him; then, when they brought him word that he was in his bed sick, that 
g 19.15.  he sent them again to see him, and to bring him away bed and all, that he might slay him. His dealing with Michal resteth likewise in these two points: that 
h 19.17.  he rebuketh her for sending him away, and counteth himself mocked therein. And yet, both she was his own daughter: and now also given by himself in marriage to David. Of which two considerations, as the former of them might well have pacified him (in such a case as this) even only for that she was his daughter: so the other aught to have made him ashamed also, that he should so much as look for, that she, being his wife now, should have been so treacherous unto her husband. In the latter of his pursuits of David when he heard that he was at Naioth in Ramah, in one point he doth better cloak that greediness of his to have his blood; but in another he bewrayeth himself plainly again. He cloaketh his greediness somewhat better, in that now 
i 19.20.  he giveth no further charge (that we read off) but only to take him, and to bring him unto him: which, it may be, was for the reverence he bore unto Samuel 
k 19.18.  with whom David sojourned now. That other point, wherein notwithstanding he plainly declared, how greedily he was bend to have him, is, for that he sent 
l 19.20.22.  so often for him, (by three several companies): & that, 
m 19.20.  when as he understood in how wonderful manner the first sort of them were defeated, and strongly eluded (and yet in very gracious manner) by the mighty power of God. By himself he manned forth this his pursuit, when as he saw that his messengers had not done, as he would have them: For than 
n 19 22.  he went himself also: loath to lose so goodly a prey, when now he did so certainly know where to have him. A strange, and yet a pitiful sight, to see the King himself, that should be a defence unto the oppressed, so greedily to follow upon innocent blood: and of such a one too, as both had deserved well before, and whom he might so plainly see, to be by the mighty hand of God defended now. When so 
o 19.23.24  he was, in his own person, in like sort defeated (as all his three companies of catchpoles were before) than he ceased for a time from that pursuit, and awaited when David, by the opportunity of a special time, should unwittingly come into his hands of his own accord. Which special time was the 
p 20.5.18.  new moon, or the beginning of the month next approaching: and the opportunity which that time brought with it, was, for that at such times 
q 20.6.  they held of custom solemn feasts unto the Lord, and David at such times 
r 20.5.18.  was to sit at meat with the king. That Saul did secretly await this opportunity, the text itself doth not directly say: but yet may it be gathered that so he did, both because that 
s 20.5.7.  David conceived that doubt of him, and 
t 20.5.  thereupon absented himself to prevent the peril, and for that Saul 
u 20.30.31.33.  was so very angry that he was not there, and 
x 20.31.  therewithal commanded jonathan forthwith to send for him thither, that he might slay him. That all this while hitherto Saul in this sort pursued David but in secret manner, saving only that he did impart his meaning to those whom he used to that purpose (so needs he must, or at least a good part of it) may hereby appear, both for that 
y 20.2.9.  jonathan was so ignorant of it, and thereupon would needs assure David that his father had no such purpose: and for that David himself 
z 20.5.6.  did not as yet openly shun him, but absented himself under colour of other business. 
Openly after.  But being now again in this sort defeated of all his secret practices, he thereupon setteth in hand again to lay all colours aside now, and openly to rush upon it, howsoever he may. Wherein we have set down unto us, first how he rageth against others for David's sake: then how he persecuteth himself likewise. His rage against others for David's sake, 
First raging against others for David's sake.  did partly appear, even at that instant, when jonathan excused that absence of David: but much more a little after. It did then partly appear, 
Against jonathan.  because at that time both 
a 20.30.  he foully reviled jonathan his son: and besides that 
b 20.33.  cast his spear at him to have slain him. A little after it did more fully appear, both in a certain speech of his to his servants: & in his cruelty against certain others. In that speech of his to his servants, he layeth grievous things to the charge, partly of them all that were present: but especially of David, and jonathan also, who then was absent. Unto the charge of his servants he layeth, that 
c 20.8.  they also, and they all had conspired against him (because they told him not, 
Against his servants.  that his son had made a covenant with David, and had stirred up David against him,) and that none of them were sorry for him; and 
d 20.7.  that by all likelihood they were won thereunto by some great promises of David, both of commodities, and of preferments. Unto the charge of David and jonathan he layeth 
e 20.8.  that the one had conspired against him, 
Against the Priests of the Lord.  and to lie in wait for him: and that the other had made a covenant with him, and set him on. These others against whom he showed such cruelty, were certain Priests of the Lord, and many others together with them. Concerning which we are to note, both how great cruelty he showed: and upon how small occasion. His cruelty appeared for that he 
f 22.18.  slew so many priests of the Lord, even fourscore and five: (which his 
* 22.17.  own men abhorred so much, that he could not get them to be executioners of his bloody commandment) and 
g 22.19.  destroyed besides both men, women, and children, Oxen, Asses, and Sheep, and the whole city of Nob where those Priests had their abode. The occasion was small, because the fault (if any there were) was but in 
h 22.9.10.  one man, Ahimelech only, and that none other, but that (
i 22 14.15.  not knowing then, but that David was in high favour with Saul) 
k 22.10.  he both asked counsel for him of the Lord, and did a little relieve him with some victuals, and with a sword, such as David had good right unto, having won it of Goliath before in the field: and all this, 
l 22.9.22.  but upon the accusation only of one evil person, 
Then against David himself.  Doeg an Edomite. After that so he had raged against others, then doth he follow on David himself: and that in such sort, that it may appear he was eagerly set, not only by the nature of those his pursuits in themselves, but also by one special circumstance thereon depending. As touching the nature of those his pursuits in themselves, it is set down how he did follow upon him, first when David upon certain occasion, was now gotten into a city: and then failing of his purpose there, afterwards in the fields at large. The city was 
m 23.1.  Keilah, 
n Ios. 15.22.  in the tribe of judah, whether 
o 23.5.  David went to fight against the philistines that came against it, & spoiled thereabouts: whom when David had overthrown, he remained with the citizens of Keilah for a certain season. But when 
p 23.7.8.  Saul came against him, hoping now that he had him sure, 
q 23.12.13.  David understanding that the lords of Keilah would not stand fast unto him, got him thence, and so defeated Saul in that his enterprise. How he followed on him in the fields, we have the same first set down generally: then certain of those his pursuits more specially. Concerning the former, there is no more set down but this, 
r 23.14  that he sought him every day. Concerning the other, there are set down three special pursuits: one of them broken of, by the coming in of the philistines: the other two by the kindness & faithful caling of David himself. That which was broken of by the coming of the philistines, did hazard David very sore: partly for that the Ziphims (who, 
s 1. Par. 2.42.  as it seemeth, were of that Ziph that was son to Caleb, and then were they of one tribe with David) 
t 23.19.20.  undertook to betray him: and for that 
u 23.26.  Saul, having got that advantage, did so hotly pursue him, that being for a time but on the one side of the hill, while they were on the other, at the length he had compassed them in (but, as it seemeth unwitting to him) on every side. But then on the sudden 
x 23.27.  he was fain to break off, because he had word, that the philistines had entered already. Of those others that were broken of by the kindness and faithful dealing of David himself, the former of them was in Engedi: the other in Ziph. In the wilderness of Engedi it was that he pursued David so hotly (even 
y 24.2.  among the tops of the rocks, where no body else but only wild goats were wont to be) that in the end 
z 24.45 12.  he fell into David's hands, entering into a cave where David was: and there finding that David had spared him when he was in his hands, thereupon 
a 24.22.  he left of pursuing him for that present. But having as yet his wont bloodthirstiness remaining in him (though 
b 24.16.22.  it were for a time somewhat flaked, by that great and singular favour that he found at the hands of David on his part altogether as much unlooked for, as undeserved) he doth no sooner get opportunity, but forthwith he returneth unto his old bias again. Hear therefore it is good to consider, not only how he came in with this his other pursuit: but also how fair likelihoods he had given, that he would never have done it again. He came forth with his other pursuit, by occasion of the Ziphims, 
c 26.1.  who now again came and told him where David was: whereupon 
d 26.2.  he came forth again with 3000 chosen men to set upon him. But David 
e 26.7.  privily coming into his camp, when he, and his company were fast a sleep, 
f 26.12.  took thence such tokens with him, as whereby he was able to show, that he had the king in his hands, to have done with him whatsoever he would. Which when the king perceived 
g 26.21.25  he was now again for the time so moved with it, that presently he broke of this his pursuit, and so returned home again. The likelihoods that Saul had given, that he would never have offered to David so hard measure again, were, 
h 24.22.  that he did acknowledge his fault in pursuing of him, and besought his favour unto his seed: and these with tears. That special circumstance that dependeth hereon, and somewhat better helpeth forward to show how eagerly he was set upon David, was, that so much he followed on him, when as it had been a great deal meeter to have deal with the philistines the common enemy, because that they, 
i 23.1.  both came unto Keilah, and fought against it, and 
k 23.27.28  afterward again came into the land, during the time of this his pursuing of innocent David. The little help that in this persecution God did give him, 
What help it pleased God to afford him in this persecution.  was in the company that came unto him for his defence, when he was in distress by that persecution, to the number of six hundred men in all. Whereof 
l 22.1.2.  four hundred came unto him while he was at Adullam, and other two hundred more a while after. For we have mention of six hundred in all, 
m 23.13.  both when he departed from Keilah: and 
n 30.10.  when he went against the Amalekites that had spoiled Ziklag. The first four hundred 
o 22.1.2.  were, some of his kindred: the residue such as were in debt or timber. Of the other, there is no special thing reported: not so much as the time when they came unto him. Saving that, seeing they are found with David when he departed from Keilah, and we have no mention of them before, it may seem that they came unto him while he was there. And likely enough, that seeing that David was known to be of great valour, that such as were disposed to give themselves to such adventure, would easily upon such occasion resort unto him.  
7 All which things if in these days we shall apply to ourselves, and lay them to such doings, as our eyes have often seen, 
That this latter persecution of david's, is rightly exemplified in these days also against the Gospel.  and daily yet see: we shall find them to agree so fitly together, as could be devised, and sufficiently to teach us, both what to look for at the hands of many, and how warily to behave ourselves in the mean season: whether we respect the occasion of this his persecution, or else but the manner whereby it proceedeth. For if we respect the occasion of it, 
The occasion whereon this persecution of ours is raised.  what is it else that so much offendeth, and so grievously incenseth the saul's of our time, but only the good success of the son of David against these philistines of ours: and for that same evil spirit of the Lord, doth hereupon help to kindle the furious rage of them against us: For seeing that the Gospel ever now and then getteth (in these days of ours) some good hand against all those that seek to suppress it, they see very well, that if it may still hold on this course, it were like shortly to come to pass, not only that their craft should be in peril to be set at nought: 
Act. 19.27.37.  but also that the Temple of their great Goddess Diana should be despised, and her magnificence should be destroyed, whom (almost) all Europe, and (as they would have it thought) the world did worship; whereunto if they have any special fit of that evil spirit of the Lord adjoined, it is less marvel then, if all the company of them thereupon grow to some rageous uproar: no marvel then if they be full of wrath, and cry out (as if they were mad) Great is Diana of the Ephesians. No marvel then if in their fury, they rush together into the common Hall, if they catch, and hurry with them Gaius and Aristarchus, Paul's companions: if some of them draw forth Alexander, out of the multitude, and others thrust him forward as fast, that getting him forth, they may there dispatch him as they list: if it be a sufficient cause for them all to stop their ears, to whatsoever he were able to say for his defence, only for that he was a jew: and, if having no cause at all of any concourse, much less of such a tumultuous uproar, yet notwithstanding a shout almost for two hours among them doth rise, crying, Great is Diana of the Ephesians. And when once they are set on such a gog, it is not then to say, in how eager manner they are like to follow on the servants of God: nor how outrageous cruelty they are like to practise against all such, as on the behalf of the Gospel of Christ shall stand in their way. And yet notwithstanding if we come to the manner of such dealing of theirs, 
In what manner it is prosecuted.  we shall commonly find, that for the most part they ever proceed, in such sort, as the pattern before prescribeth unto us, and almost even after the self-same manner that before they find in the other. 
First in secret.  For first they do ever desire to do it in secret manner, so near as they can: and then if they find that so they cannot, they stick not likewise to rush upon it, howsoever they think occasion offered. And as Saul would now again first have done it by his own hands, in another mad fit of his, so to have coloured the matter the better, and now came very near unto it, belike because that David did overmuch trust the oath that he did take to the contrary a little before: even so we may see that our saul's also would not stick with their own hands to put such things in execution, especially, the case being such, as would afford them any reasonable colour unto it: whereunto they also come oftimes over near, for that upon their promises and oaths they are overmuch trusted. When themselves are not able to do it, then do they employ others about it, and that howsoever opportunity is offered: neither sparing such as be sick, but seeking to have them bed and all, nor so much as able either to hold patience with any (though never so near) that any way frustrate their wicked attempts, or to find any other meaning if so they should, but that they are mocked therein. And that which is more, when they find themselves in such sort defeated, as that they may plainly perceive, that it is no meaner than God himself that doth resist them: and though he do the same also in never so good and gracious manner, yet will they never be warned thereby, nor any thing stayed in their wicked attempts, but ever run on to the uttermost point that they are able to reach. Neither are they able to deny, but that by the self same spirit, which in others they persecute with all extremities, many of themselves are so taken, that they also prophecy in many things, in respect of that palpable error that both we and they were in before, and of that knowledge that now we have common unto us both. In which case also if any man think, that they should so reverence, either that special gift of Prophecy (an evident work of the spirit of God) or his great goodness to them, 
2. King. 1.9.12  in that he doth not cast some fearful judgement upon them (as, in the like case, fire from heaven upon many of those that came for Eliiah) but doth so graciously compass them in, or rather embrace them with the arms of his rare and singular mercy: this one example of Saul in this case, (a man, no doubt, nothing so ill as most of them) may sufficiently teach, how far such an one may be deceived. If that will not, the daily experience of these days of ours, is so passing fruitful in such examples, that it only may put it clean out of question. And as Saul, when he saw that he did no good in pursuing of him, withdrew himself for a time, to await some such opportunity, as that David might of himself have fallen into his hands, and for that purpose stuck not to take a time appointed to special devotion, for to accomplish his bloody enterprise: so these likewise both await such opportunities, and stick not for any solemnity of the time whatsoever, but can readily find in their hearts, then to commit any iniquity whatsoever, when as the time doth specially call them, utterly to abandon all ungodliness, and with all sincerity and holiness of mind to sanctify themselves unto the lord 
Then openly.  Coming unto their open practices, there also we find that their rage is so great, that first others feel it for David's sake: and then, 
Against others for the Gospel's sake.  that they pursue David himself likewise all that they can. And among others that find of their outrageous cruelty for David's sake, sometime Jonathan himself is not free. For nearness of blood in this case helpeth but little oftentimes: and it were no hard matter to find a great Prince among us, that not only attempted upon the like occasion to destroy his own son, but most unnaturally and most ungodly did it in deed. Neither can they be persuaded, but that so many as favour any thing at all the righteous cause of those that are oppressed, and are sorry to see such unreasonable cruelty practised against them (and such especially as profess the Gospel themselves, and are entered into a covenant with it) do all conspire their overthrow, and set up their own servants against them. Insomuch that not their own retinue can be void of this suspicion, but that they also conspire against them, unless they be ever whispering in their ears whatsoever naughtiness they can devise, both against the truth itself, and against the professors of it. But as for the Priests of the Lord, they are ever sure to pay for it, whensoever any quarrel can be pretended against them: no regard being had of the multitude, nor of such as are innocent among them, nor how justly any thing they have done might be excused: nor how slender an accusation (either in respect of the party, or thing itself) is brought against them. In what case they were in his time, how poor and needy, he little regarded: and it may be, he did not so much as know it neither. And yet must it needs be very apparent, when as Ahimelech the high Priest had neither sustenance, 
21.4.9.  wherewithal to relieve a man if need were, nor so much as a weapon for his just defence, but was feign to take of the showbread for the one, and the Sword of Goliath for the other, that, as it seemeth by the place it was in, had now been consecrated unto the Lord. This without question he might have perceived, and of duty he should have amended. But here he is blind, and seethe nothing: and yet in the other he is so very sharp, that for an hillock he hath quickly found no less than a mountain. Wherein also the saul's of our time are nothing behind. They never cast how to take any good order, for the needful & honest maintenance of the true servants of God: and likely enough, that they do not so much as conceive, that they have any such want. But if those servants of God at any time slip, if they tread their shoe awry never so little, or, if they have not offended at all, but only by unjust and hard construction: yet if an accuser may once he found, if any thing may be surmised against them, it is enough: by and by they must hear, thou shalt surely die Ahimelech, thou and all thy father's house. 
Against the Gospel itself.  In their pursuits of our David also we may see, that they follow the steps of the other. If he be in a walled City, he is forthwith shut up in their hands, and then must they make all the haste that they can, that they lose not such an opportunity as it. All good deserts must then be forgotten, and either must the Lords of Keilah falsely betray him that saved them and their City, and treacherously deliver him up to the hands of his enemies, or cast their City, and themselves withal, into the peril of present destruction, Saul being so furiously bend as he was. If we wot not what is become of him, yet must he be fought for every day, that so in this matter we lose no time, but so little as may be. If any get knowledge where he haunteth, and how we may come to obtain our desired prey, then are they the blessed of the Lord, and they forsooth have compassion on us: and though they be such as could not detect him, but that withal they must condemn themselves to be nought; and to betray the godly, and just, yet must such treachery be covered over with so goodly a name. And if once we be in the chase, and near to our prey, hardly can any thing turn us aside whatsoever it be. Neither doth it any thing avail, though David witness plainly enough his own integrity, though ourselves have never so good experience of it, and though for a time our hearts do break, and tears gush out, to think how unkindly we have gone about to take away the life of him, that so faithfully hath preserved ours. It is no more but a morning cloud: and we can no sooner hear of any other opportunity offered, but by and by we return to our former bent, and persecute David as freshly again as ever we did. Howsoever we may seem to leave off, so long as we see not how to prevail: yet if once we get but some glimpse of any good hope, by and by we rush unto it again, nothing at all regarding how far we misliked sometimes our own doings therein, nor what we promised to the contrary. Not only in labouring for Kingdoms, but in this quarrel also, oaths must be no oaths with us now. And that which is more, this hideous quarrel must so be manned, and toughly followed, that the common enemy must rather be suffered, to do what he will, than so much as a latchet wanting in this. But as God then also gave David some little help, 
Such a like help as was afforded to David before, afforded unto the Gospel now.  in the company that came unto him: so it pleaseth him now also, not altogether to leave those destitute, whom the saul's of our time so busily persecute for the Gospel's sake. Those that are of the kindred of David, and others besides that feel themselves indebted to God; and are of a broken or troubled spirit, will now and then be stealing to David, do Saul (in the mean time) what he can to the contrary: and so much the more, as they see David so valiantly to employ himself against the philistines.  

How David was afterward brought to the kingdom.  8 How it pleased God, notwithstanding these persecutions, to bring David at length to the kingdom is now to be seen: and first how he brought him to one part of it; and then how he brought him to all the rest. Unto some part of the kingdom we find that he brought him, 
First but unto some part of it  immediately after the death of Saul: but not to the rest till Ishbosheth also the son of Saul was taken away. In the former of which we are to note, how convenient a way he made him unto it a little before he was to enter, and then how he brought him to the fruition, or unto the real possession of it. He made him a convenient way to enter, both in such things as concerned the preparing of David unto it: 
What way was made unto it. First preparing David unto it.  and then in removing certain others out of the way, that otherwise might be an hindrance unto him. He prepared David unto it, both in preserving him from such things as were against him: and in providing him one special help which made to his purpose. Those things that made against him, were two: one, the peril of his person: the other, the hazard of his good name. For the preservation of his person, the Lord was so good and gracious unto him, that 
a 27.1.2.  when he was afraid to tarry in judea, and thereupon fled unto Achish (one of the Princes of the philistines) the Lord nevertheless gave him safety there also: when as notwithstanding David 
b 27.8.9.11  so behaved himself there, that it was great marvel that he brought not himself into greater danger there, than he was in before in jury: as after we shall have more convenient place to declare. The peril that his good name was in, was, for that being now among the enemies of Saul, and being 
c 28.2.  ready to go to the field with them against him, the Lord nevertheless 
d. 28.2.11.  so provided, that he should not be in the field that day that Saul should be overthrown: whereas otherwise, either himself might have been some cause of his overthrow: or else at least he had been more open to that reproach. That special help that it pleased God to bestow upon him, and which made so much to his purpose at that present, consisted in two principal points: whereof the former was 
e 30.20.  a great booty or pray, which (by occasion that then fell out) he got from certain of the Amalekites: the other was a greater power of men that at that time also drew unto him. With his booty he 
f 30.26.31.  remembered his friends in jury, where he and his men were wont to haunt: to the number of thirteen cities by name, and to certain others besides: a very good preparative to make his friends faster unto him, now that he was (very soon after) to stand in need of their help for the kingdom. That greater power of men that came unto him 
* 1. Chro. 12.1.22.  were divers of the tribes of Benjamin, Gad, judah, & Manasses: all active, valiant, and expert men, and meet for the wars. Who are said to have resorted to him 
* Ib. 1.20.  at Ziklag: but because there is no mention but only of his former six hundred at his return from the Amalekites, therefore it is likely that they came not unto him, till he was returned thither again, and that the same was shortly after that Saul received the overthrow. At which time coming as they did, they came very fitly for David's purpose, now that he was to enter the possession of some part of the Kingdom. Those others that might be some hindrance unto him, 
Then by taking others out of the way, that would, or might have been some hindrance unto him.  are especially Saul, and his sons: then also as many of the army beside, as being that way affected, were there overthrown. That Saul himself would have been an enemy to David in that quarrel, all his doings do so fully witness, that we need not to stand upon that point of the matter: and yet shall it be good to consider more specially, in what manner he, the greatest enemy that David had, and the strongest hindrance unto his kingdom was removed. The manner whereof resteth in two principal points: one, how he might understand himself to be altogether forsaken now before his death: the other, how he was accordingly brought to a miserable end. He might understand him self to be altogether forsaken, both in the strangeness that he found in the Lord towards him, when (after a sort) he sought to have some direction of him what he should do, when now the philistines came in again so strong upon him: and in that answer that was given by such, as he in that case thought good to seek unto. The strangeness that he found in the Lord towards him, was such, as that now 
g 28.5.15.  in this great danger approaching, and when he was so hearty afraid thereof, and he in this his distress 
h 28.6.  sought unto him, nevertheless the Lord gave him 
i Ibid.  no answer at all: neither immediately, by dreams; nor by the ministery of others, either ordinary as by Urim, or extraordinary as by any Prophet. And good reason it was, that he which 
k 13.8.13.15.9.  twice before had made so light account of the word of the Lord; and now at this present did so hotly persecute David, directly against 
l ●● 21.  his own knowledge of the ordinance of God leaning to David; and that in so cruel and rageous manner, as that for his sake, and otherwise for no cause at all, 
m 22.18.  he slew so many Priests of the Lord, should at no hand find any answer at the mouth of the Lord in this his distress, or whensoever he most should need, or feignest would. The Lord so estranging himself unto him, he did not humble himself before his face, nor so much the more earnestly seek his favour: but presently turned aside to such as gave themselves to ill arts, and such as for that cause himself had 
n 28.3 9  before destroyed so far as he could. And the answer that so he received was altogether evil: 
o 28.15.19.  that the Lord was his enemy, for that he did not execute his fierce wrath upon the Amalekites: and that now the Lord would deliver him and his, both his sons and his people into the hands of the philistines. Which heavy sentence was notwithstanding 
p 28.19.  the next day after 
q 31 1 7.  fully performed. jonathan, 
r 23.17.18.  it seemeth (of himself) would never have molested David for the kingdom: but fully would have contented himself, to have been as a friend near about him. But yet were it likely, that those that were of saul's faction would have laboured, for to have set him up against David: or, if he would not, than some other of his brethren: as notwithstanding 
s 2.8.9.  Ishbosheth was shortly after set up against him. So that this way, though not of himself, yet by the solicitation of others, it was likely enough that jonathan also might have been sin hindrance unto him. As for Abinadab and Malchishua, his other sons, 
t 31.2.  that together with jonathan at that field were slain, they were more likely to have been an hindrance to David, because that as they were the sons of Saul, so do we read of no such favour that they bore unto David that were like to stay them from encombring of him in that action. Those of the army that in that quarrel or controversy held with Saul, and with him were there overthrown, would no doubt, if they had lived, have wrought what cumber they could unto David about the kingdom: as afterward also those that remained 
u 2.8.9.  readily did, and therewithal showed what might be feared in the others. That it pleased God therefore to take away those, we may see that thereby he made a readier way unto David to come to the kingdom. To find out how he brought him to the fruition of it, it is to be noted, 
The performance of the first part of the kingdom unto him.  that now that this way was prepared unto it, and the time was come, wherein God was purposed to bring him to some part of the kingdom itself, he wrought forth such things as thereto appertained, both in David himself: and in the whole tribe of judah likewise. In David now again he wrought 
x 2.1.  to seek unto him for his direction, (both whether it was his pleasure that now he should enter unto his kingdom, and where he should begin the same) and withal 
y 2.1.  he gave him direct and plain answer to both those questions (willing him now to enter into it, and telling him likewise where to begin it) and wrought in him 
z 2.2.3.  to do accordingly. In the whole tribe of judah likewise he so wrought, that of their own accord they 
* 2.4.  came and made him their King: at which time David was now again by them thereunto anointed. To find out how he brought him to all the rest, 

Afterward he brought him unto the whole.  
Divers ways exercising him for a season.   we are to consider, that here again we have noted unto us, first how it pleased God to exercise him for a time: and then how it pleased him in the end to bring him unto it. As touching that exercise of his in the mean season, it resteth in two principal points: one, the substance or nature of it: the other, the time of the continuance. The substance or nature of it is such, as hath two principal points of hardness: the one, that he was wrongfully kept from the greatest part of his kingdom: the other, that when opportunity was offered, as David took it, to come to his full right therein, although he was ready for to have taken the benefit of such opportunity, yet he found that it came to no proof in the end. He was wrongfully kept from the greatest part of his kingdom, because that 
a 2.8.9.  Ishbosheth was set up by Abner, directly contrary to the ordinance of God: and because that 
b 2.10.  but one tribe only clave unto David, and all the others were drawn unto Ishbosheth the son of Saul, and yet no better than a plain usurper now. The opportunities that David was so ready for to have taken, to have come to his right thereby, but yet came to no proof in the end, were two: whereof the one was but only for a part of that which yet stood forth against him: the other seemed to offer the whole. That which was but only for some part of it, was, 
c 2.4.  that the inhabitants of jabesh-gilead having buried Saul, 
d 2.5.7.  David thereupon taking occasion to send unto them, to give them thanks for it, and to assure them of a good turn at his hands, if it came in his way, did withal somewhat invite them to take him for their King, as the tribe of judah had done already. But 
e 2.8.9.  Abner, belike fearing that the same embassage of David was like enough to take effect, if it were not in time prevented, forthwith speedeth himself to those parts, & there setteth up Ishbosheth to be their King, and to rule not only over those two tribes and an half beyond Iorden, but also over all the rest: and so was David herein prevented. That which seemed to offer the whole, was when Abner 
f 3.8.  being grieved with Ishbosheth his Lord and Sovereign (unto whom he had plight his allegiance) for that he was by him justly reproved for a fault that he made (and yet, it may be, over-slenderly esteemed also) 
g 3.12.20.  came unto David for to bring the whole kingdom unto him: being false unto him, whom he had set up a little before. Nevertheless David 
h 3.20.21.  was content, so to have received it, if so it had fallen out. But God that had determined of a more orderly course for David to come unto it, gave no success to that inordinate way. For Abner 
i 3.26.27.  was slain before he could return to do it: and so was David in that also defeared. The time of continuance 
k 2.11.  was somewhat better than seven years: during which time 
l 3.1.  the house of Saul and the house of David were at variance about the Kingdom, and ever among tried their quarrel by the sword. 
But then bringing him unto the full fruition of it.  How it pleased God to bring him to the whole in the end, hath likewise two principal points: first how he made him some way unto it, then how he put him in possession of it. The why that he made him unto it, was partly in that which concerned the estate of both the Kingdoms generally: and partly in that which concerned David more specially. That which did concern the estate of both the Kingdoms generally, was 
m 3.1.  that the kingdom of judah ever increased: and the house of Saul waxed weaker, and weaker. That which concerned David more specially, was that he 
n 3.28.39.  made it so well known, how clear he was from the blood of Abner, and that many of the contrary part 
o 5.2.  did know that it was David (and none other) that was thereunto appointed of God. He put him in possession of it, by taking away Ishbosheth that had set up himself against him: and putting into the hearts of the people now to yield their obedience unto him. Ishbosheth was taken away 
p 4.2.5.8.  by two of his own Captains, (without the consent, or knowledge of David) and, on their parts, in very ill and treacherous manner: for the which David 
q 4.9.12.  put them to death, so soon as they brought that tidings unto him. Which being done, then whole Israel 
r 4.1.  being first stricken with a great fear, as upon the death of Abner before, so now upon the death of Ishbosheth also, 
s 5.1.3.  no all come in (to the number of 
t 1. Chro. 12.23.40.  above three hundred forty and five thousand, and those also 
u Ib. 38.  with consent of the rest) and making a covenant with him, do anoint him King over all: and so is David entered now into the possession of the whole.  
9 If now again we return to ourselves, there may we find that in these days also God hath such a work in hand among us. 
That God hath so dealt for the Gospel likewise.  It hath pleased him already to bring the Gospel to some part of the Kingdom thereunto appertaining: and we trust that in the end he will bring it unto the whole. And this we hope so much the rather, for that he obstrueth a much like course now as he did before: and, walking as it were in the self-same path, giveth us before hand to understand thereby, whether he meaneth to come in the end. 
That first he maketh a way unto it.  For first we see, that he maketh now as convenient away unto the Gospel, and to the spiritual Kingdom of Christ, as he did unto David before: partly in such things as concern the preparing of those that do advance the Gospel, to be the meeter instruments to such a purpose: but especially in removing out of the way many of those that would be against it. 
By preparing those that are to advance the Gospel.  For to the end that such as are to advance the Gospel, may be the meeter to do the thing for the which they are ordained, he preserveth, not only their persons to be in a readiness against the time that they are to be employed: but their good name also in that point of duty to their superiors (for the most part of them, though otherwise it is not unlikely, but that some particulars may in a great number be found, that by infirmity hasten thereunto somewhat faster than it were meet that they should.) So likewise he putteth into their hands, wherewithal to make them such friends as they need, against the time that they shall have occasion to use them: and sendeth in unto them a further power, to help to bring them unto their right. 
And by removing others out of the way  Those also whom he hath removed out of the way, and daily yet doth more and more, are both such as are the chief resisters of this ordinance of God: and their adherents together withal. In those that are the chief, as they are the greatest cause of offence, so may we see the hand of God heaviest on them. For we may very plainly see, that the Lord denieth to give any answer unto them: either immediately betwixt him and them, by secret inspiration, or by inclining their hearts to such a course, as it were meet for them to walk in, or by the ministery of any of those, whom it pleaseth him in such case to use. For being destitute of the ministery that have their anointing in jesus Christ, needs must they be destitute of Urim also: and so can they have no answer by such. An idolatrous, and a massing Priesthood they have, that standeth upon the invention of man, and upon their own usurpation withal: and for the better credit thereof, they have an outward kind of ointment also, such as standeth on no ordinance of God, and therefore is destitute of the inward grace without any question. But such a ministery as Christ himself did leave unto us, and by the Apostles his servants was afterward delivered unto the Church, faithfully distributing the word of life unto the people, and holding themselves contented there, that is altogether wanting in them, and therefore have they (in their greatest affairs) no answer by Urim, nor by the ordinary ministery of the word. As for that which is extraordinary, it pleaseth not God now to use the same to his children, but very seldom: much less to those that are without. For they have destroyed the Priests of the Lord, with all the cruelty that can be devised: and that for no fault at all on their parts: but only upon pretenced quarrels, and causeless surmises of their own. And as the Lord doth in this sort before hand, by such estraunging of himself from them, give them to understand, how much he is offended with them (and justly too:) so may we see, that in the end likewise he taketh them away in such sort, as may well betoken his displeasure therein also: and many of them, in as miserable and desperate manner, as he took away Saul. For as in the end he spared not himself, whom David's hands ofttimes had spared before: so many of those, that in these days of ours have been principal doers, in the persecuting of the Gospel of Christ, and contriving treacheries against those that profess it, being often spared before, by those that justly might have been revenged of them for those their treacheries, have at the length laid hands of themselves: and so the just judgements of God, that others in compassion and pity would not, themselves have executed in most desperate manner upon themselves. Among the adherents of these we may see likewise, that not only such, as of whom there was no better hope, are taken away: but also that some of our jonathans' likewise, are wrapped up together with them in the same judgements: such I mean, as though they did bear good will themselves to the Gospel of Christ: yet some way or other were such notwithstanding, as by whom the course of the Gospel might have been hindered. But what may those that are enemies hope for, when as such as (for their own parts) are faithful friends, are notwithstanding by God himself sometimes removed: & yet for no malice in them; but for that by some other circumstance they might be offensive to the kingdom of Christ. Which course, if we see that the Lord hath at any time taken, we need not to doubt, but that now he meaneth to have the kingdom of Christ more fully advanced, when as we see that he doth so much remove whatsoever offences are in the way. We may see likewise, 
Then that he hath given in some good measure, the thing itself.  that he hath not only made away unto it, but that already he hath in some good measure advanced that kingdom of his among us. For as then he did put into the heart of David to seek unto him, and wholly to refer himself to his direction; and then stirred up the whole tribe of judah to receive him likewise: so now in like manner he hath both put into the hearts of divers Princes to seek the Lord, and to take their direction of him; and withal hath stirred up many, therein to yield their allegiance unto them. But as than it was no other tribe among them all, that at the first did so readily yield to the kingdom of David, but only the tribe of judah, whereof David himself came, and which had the greatest promise of spiritual blessing: so now likewise we find not, that all generally receive the Gospel, at least not so readily when the same is first preached unto us; but that it is only those that are of the spiritual lineage in Christ, and to whom God hath vouchsafed (in those things that appertain to the kingdom of God) a more special blessing then otherwise he hath done to many others. This being done, 
That we are in such sort exercised before.  before that God bring all the whole generally unto the obedience of the sceptre of Christ, we may find likewise, that God is disposed to exercise us, even as he exercised him before: both in respect of the nature of that his exercise, and in the respect of the continuance also. For as touching the nature of it, divers hopes and likelihoods are likewise given to those that do earnestly wish the advancement of the kingdom of Christ, which notwithstanding come to no proof in the end. Sometimes it seemeth, that when some have yielded their obedience already, others thereupon might be more easily persuaded to come in also. But that course can no sooner be taken, but that some Abner or other will quickly cross it, and in no wise suffer jabesh-gilead to come in so soon. And they on the other side may well be ready, and very forward to do such a point of civil duty, as to commit the body of Saul to burial: and yet notwithstanding be nothing the nearer to any sincere love of the Gospel. Insomuch, that as David, when he saw that noble mind in them, thereupon belike conceiving good hope, that they might easily have been induced to his allegiance, was notwithstanding deceived therein: so we likewise may be as far to seek, if where we find in such civil duties so heroical minds, we hope that they also might soon be won to the Gospel of Christ. It is very true, that (for the most part) of base minds little good may be looked for to the kingdom of Christ: and that our best hope (for such matters) lieth in those that are more nobly minded: which also, it may be, was a good secondary cause, why so many captains and Soldiers (who for the most part are more nobly minded, at least if it be their own disposition that hath brought them to that kind of life) are found in the Bible, but especially in the new Testament, so readily to have embraced the truth, and to have joined themselves unto the professors of it. But yet in such also may we be often deceived, if we rely overmuch unto it. Sometimes again there is hope conceived, that if Ishbosheth and Abner fall out, and Abner thereupon be purposed to revolt, and to reduce the kingdom to David: then will the matter be soon at an end, and that it must needs be a sure and a ready way, to put David in possession of the whole. But that course also doth not find so good success in the end, as to flesh and blood it might seem that it would. God is most honourable in all his doings: and though sometimes he turneth such devices to good in the end, yet to those that await him in godly patience, he layeth forth (in his good time) more orderly means to attain to the thing that they desire: especially when the matter concerneth the advancement of his kingdom here on earth. As for the time it is not so much as to be expected, that the Gospel should by and by be spread abroad over all. As it had a time to come to so low an ebb, as in these days of ours we have found it to be at: so must it have a time again to get up to that height that we would gladly wish to see it in, if so it might stand with the pleasure of God. 
And that the likelihoods are great, that the Gospel is ere long to be much more advanced.  But as David after that he had reigned over one part only for the time, was afterward brought unto the whole: so our trust is, that our Israelites also that now stand out, will at length remember themselves, and with one consent submit themselves unto the sceptre and kingdom of Christ. Their leaders they may find, although that they be the contrary party, yet to be innocent of the blood of all such Abners, as opposing themselves against the kingdom of Christ, have justly fallen (but not by the hand, or consent of David) into the like judgements of God. At least though men be so subject unto their own infirmity, and so carried away sometimes by their affections, that ever in such points all can not be so fully excused: yet those also are so free herein, that any reasonable man may hold himself therein contented; and whatsoever thereof wanteth in man, that is fully supplied by Christ. For he came not into the world to condemn the world, but that the world through him might be saved: and so is there no man that needeth to doubt, but that he is absolutely free from the blood of all. Neither may these Israelites of ours see only that David is free from the blood of such Abners, as otherwise of themselves, or by the hands of others have justly perished: but also that it is he that ought to reign, and that is ordained of God to be their King. Of which they have so evident proof, both in the word, and many other ways beside, that we need not to stand upon it: especially if the comparison be betwixt those base ordinances of man which they would have so highly advanced; and the excellency of the glorious Gospel of Christ, unto whom all power is given, in heaven, in earth, and also in hell. If therefore the children of Israel were by such things in David induced to make a covenant with him, and to yield their allegiance unto him: how much rather may these Israelites of ours be induced thereby, to make a covenant with jesus Christ, and to yield themselves to his kingdom? For if David were free from Abners' blood, and if he were ordained of God to be their King (as in truth he was) and if the matter were so evident in him, that now they all did plainly perceive it: much more must those things be in Christ, and in his Gospel, in far greater measure without comparison; and so consequently much more evident also in him. And so it is not to be doubted, that how far of soever these Israelites of ours, do yet stand out against Christ and his word: yet is there a time which God hath appointed when as they shall mislike their folly, and with one consent make him their king, that so he may enter into the whole. For if the children of Israel were so effectually touched (at the length) to yield up their obedience to David, that they came with so great a number, and those the principal men of them all, and with the consent of all the rest: it may not be doubted, but that Christ also, & his eternal truth shall have the same in some good time performed likewise. And seeing that David was but a figure, & jesus Christ is the truth itself, so much the rather may we hope, that as we saw the glory of Christ at the coming in of the Gentiles, a great deal greater than was this of David at the coming in of all the Israelites: so we may now also attain to see the like general assent in some good time yielded to the Gospel of Christ, by the states & people of Christendom, that in some good measure may proportionably answer the comfortable pattern that we have seen already in Christ.  
10 But so being come to good opportunity to treat of the hope that we may conceive of this matter, that is, 
What course it is, wherein we may justly conceive this hope aforesaid.  of a further accomplishment of the kingdom of Christ by his word, we are to consider, first what is the course wherein we may conceive the hope aforesaid: then how to answer that which may seem to go against it. Concerning the former of these two, we are to know, that if we would exactly have it, we are to gather it, not only out of this book of the history, but also out of all such Psalms, as belong unto this compass of time. But because the history will be sufficient for this matter, and more agreeable unto the order that hitherto we have observed, we shall hold ourselves contented therewith: and yet, because that out of those Psalms we may learn, how to exercise ourselves to good purpose in these our troubles, in the end we shall consider of those also, both to see how David exercised himself therein, and how we may do the like ourselves. Keeping ourselves therefore, but unto the history at this present, we are there to mark, what is the course that David held in these matters: and then, how we may in these days of ours, apply the same unto ourselves. In the course that David held in these matters, we are to consider, what mind he carried, first towards God: and then towards others. 
What mind David carried towards God. Seeking after spiritual comfort.  Towards God we may find that he bore a very good mind so soon as ever this persecution was raised against him: and in the course of all his dealings afterward also. For at the first, so soon as ever persecution was raised against him, he being forced to step aside to avoid the present danger, forthwith got him to the godlier sort: first unto Samuel at Ramah, and then unto Ahimelech the Priest. Unto 
a 19 18.  Samuel he came when Saul had missed of him 
b 19.10.  himself, and thereupon presently 
c 19 11.  sent unto his house to overtake him there, and to dispatch him. Whereupon being driven to save himself by flight, he took his course to Samuel the Prophet, there (belike) in this distress to seek some comfort in the Lord. Shortly after understanding more fully by the help of jonathan, that Saul was fully bend to destroy him, being then occasioned again to save himself by flight, 
d 22.1.  he came to Ahimelech the Priest: belike to worship the Lord there, and to see what comfort so he might find, in this his perilous and troublesome case. And as thus he began, when persecution was first raised against him, so held he on, in all the course of his dealings besides. For whereas Abiathar one of the Priests and son to Ahimelech, escaping that great & cruel slaughter that Saul did make of all the whole company of the Priests at Nob, for his safety and succour came unto David, although it were a dangerous matter for him, to give any entertainment unto him: being so far in displeasure himself as he was: yet 
e 22 23.  did he not only receive him, but (such love bore he to the Priests of the Lord) he willed him also to be of good comfort, and told him plainly, the with him he should not miscarry so far as he should be able to help. 
Ever enquiring of the Lord, in all his great and doubtful affairs.  And having so gotten one of the priests of the Lord unto him, accustomably in his weighty affairs he asked consel of the Lord: that so he might be able to direct his ways the better to the good liking and pleasure of God. As for example, when word was brought him that the philistines were come against Keilah 
f 23.2.  he asked counsel of the Lord whether he should go against them, or not. At which time although the Lord bade him go, yet because that his company made further question 
g 23.4.  he asked the Lord of the same point again, and again received the same answer of him. So likewise during the time that he was at Keilah, after that he had delivered them from their enemies, hearing that Saul was determined to come against him, and then wisely premeditating with himself in what danger he was like to be, if the Lords of Keilah would not stand fast unto him, although in reason he might have presumed, that after so good deserts of his: he needed not to doubt of any of them, especially so very soon after: yet knowing how easily he might be deceived, if he should rest overmuch in men, there again 
h 23.10.12.  he sought to the Lord, to know in deed, whether Saul would come thither, and if he came, whether the Lords of Keilah would deliver him and his men into his hands. Whereunto the Lord answered, both that Saul would come in deed: and that the Lords of Keilah, notwithstanding his former deserts, would deliver him, if there he tarried, into his hands. In like manner, when at his return he found Ziklag spoiled, and his soldiers in their impatience were about to have stoned him 
* 30.6.8.  he in this distress plucked up his heart, and again asked counsel of the Lord, whether he should follow on those that had done it: and whether that voyage should be prosperous unto him. And so, receiving answer to his desire, he set in hand with the voyage, and not only recovered all they had lost: but also gained much more unto it. afterward again when word was brought him, that Saul and his sons were slain in the field, so that now the kingdom was devolved unto him, and the time came that he was to enter into the possession of it (in which case there are not many, of the most godly that these days) have that would await any plainer or further calling yet would he in no wise take that course, or be so bold as to step one foot towards it, until the time that he had 
i 2. Sam. 2.1.  first inquired of the Lord: both whether it was his pleasure, that now he should make any entry into the kingdom, and in what city he should begin. But being answered in both these points, he them forthwith addressed himself to do accordingly. It may be also that when he was with Ahimelech, he did there likewise, by the ministry of Ahimelech, ask counsel of the Lord: both because that 
* 22.10.  Doeg doth so charge Ahimelech and because that 
* 22.15.  Ahimelech doth net deny it. But otherwise we have no mention in the Text itself, that so he did. And yet notwithstanding Ahimelechs answer doth well import, that at other times before he had done it: & so consequently, that it was an usual exercise with David, so to do. Neither did he only thus religiously hang on the Lord himself, 
Obeying the Prophets of the Lord.  but also on a time 
k 22.5.  when the Prophet Gad, but one of the servants of the Lord came unto him, willing him not to abide in the hold (which for a time he had taken in the land of Moab for his own safety, and with the kings good licence therein first obtained) but to return into jury again, him also in this point he readily obeyed. And yet was it, but such as we term a matter of state, and in reason, full of danger, and so consequently no good advice: neither doth the text declare, that it was the word of the Lord, but only that the Prophet did will him so to do. 
Longing after the Sanctuary.  Neither was he so devoutly given to reverence God himself and his servants, but even the place itself of God's worship, and the assembly of the people of God were so dear unto him, that 
l 26.19.  he specially complained of the want thereof unto Saul, as the greatest, and most grievous part of all his troubles: as 
m Psal. 84.3.  elsewhere also he doth very grievousslye complain of that matter, not unto Saul (who might think it to be nothing else but of ostentation) but to God himself apart from men, that in that point his estate was so miserable, that the estate of the birds of the air, 
What mind he carried towards others. Towards his enemies.  that might approach the sanctuary of the Lord, was better than his. How good a mind he carried to others, may likewise appear two special ways: first and principally by his dealing with his enemies, but partly also by his dealing with others besides. His enemies that now we speak of, who were the causers of these his troubles, were (to make account of) none other but Saul for his time: and, after him, Ishbosheth his son, and Abner the general of his army. Against all which he so defended himself, that nevertheless he never sought, by any ill means to take away them, so to ease himself of his troubles the sooner. For his own needful and just defence, we find, that 
n 18.11.19.10.  ever he took diligent heed unto Saul, that he did him no displeasure on the sudden: and that 
o 18.14.30.  wisely he behaved himself in all his ways. Then also, not despising the help of others, such as it pleased God to offer unto him, we find likewise that 
p 22.2.  he took such aids as came unto him of their own accord, though otherwise many of them were so infamous and base, as many (of a nice kind of holiness) would have disdained: and both 
q 20.5.8.  used the help of jonathan his friend, and 
r 23.18.  renewed his bond of amity with him. But as touching any evil practice against any of those his enemies, first as touching Saul, we find that he spared him 
s 24.3.7.26.7.11.  twice, when as not only himself might have done it very easily, without any danger to his own person, or shedding any man's blood beside, but also, if he would but have suffered them, others would have done it for him: and that, when as without his knowledge one had destroyed him in the field, and brought him word of it, he 
t 2. Sam. 1.2.16.  both avenged the death of the one with the death of the other: and besides that 
u Ibid. 17.27.  mourned hearty for him. As for the others, he likewise both 
x 3.31.35.  mourned for Abner, and 
y 4.9.12.  avenged Ishbosheths death that hough these had hitherto kept a great part of his kingdom from him, and now that these were taken away, he night well perceive, that it must needs presently come all to his hands. Those others besides, with whom David is found here to have dealt so well, are partly strangers, or those that were further of from him: and partly his friends, or those that were nearer unto him: 
Towards the oppressed.  Of the former sort we may account the Citizens of Keilah: and such of the country, as among whom he sojourned. With the Citizens of Keilah his dealing was, that although 
z 23.3.  he was in distress himself, and it was dangerous for him to be acknown where he was: yet 
a 23.5.  both readily he came to their help, and valiantly delivered them also. With those others of the country among whom he sojourned, how he dealt, 
Towards those among whom he sojourned.  we have it not so plainly set down. But so far as one story may be some help to gather it, and one circumstance of likelihood beside, we may well conceive that he dealt very well with them. That one story that I speak of, is of his good dealing towards Nabal: by whom while he sojourned, 
b 25.7.15.21.  he did not suffer his soldiers to pray upon him, or to take any thing from him (thought 
c 25.2.3.  he were but a churl, and very wealthy) but moreover 
d 25.16.  was a wall or defence unto him and to all that he had, both day and night against any that would. So that if this were his manner of dealing with others also by whom he sojourned, no doubt it was marvelous good. That circumstance of likelihood that I do mean, is, that when he got that booty from the Amalekites 
e 30.26.31  he did so friendly remember many of his friends, and about thirteen Cities by name, where he, and his men in time of their distress were wont to haunt. For seeing that David showed such friendship to them be like they showed, when he was among them, friendship to him. But it is not likely, that they would show him any such friendship if he had lived on the spoil among them. Whereas on the other side if he dealt with them, as he did with Nabal, and when he had need, made his moan unto them to obtain such help at their hands, as he might with their favour: then was there no reason, but that, if there were any good nature in them, they must needs both help him for the time so well as they could, and ever after also be friendly unto him. Those that were more near unto him, were his soldiers: and those his friends that now we speak of. His soldiers 
f 30.22 15.  he did not defraud of a liberal portion of the pray they had taken, 
Towards his soldiers.  and when there were of the company that would have allowed nothing to some of their fellows that for 
g 33 10.21.24.  weariness tarried behind, and thereupon were left to keep their stuff, he would not suffer them to be defrauded of any part of their portion neither. Of his friends also we see, that he retained so thankful remembrance, that so soon as God sent him wherewithal to remember them, 
Towards his friends.  
h 30.26.31  he by and by sent a remembrance unto them: and seeing that he sent to so many, and the text itself doth plainly say, that he sent unto all places whether he and his men were wont to resort, it seemeth that he could not content himself to remember some few of them, 
How to derive this good course of David unto ourselves.  but would have been loath for to have miss any one of them all.  
11 How to apply the same in these days of ours unto ourselves, is now to be seen: and first as touching his devotion towards God: 
What mind to carry towards God.  and then as touching his good dealing with others also. And out of his devotion towards God we may do well to take to ourselves, in our distress or grief of mind to seek to good company, unto the Prophets and Priests of the Lord: with them, and by their help, the better to exercise ourselves in the comfort of Scripture, and in worshipping toward his holy temple. And in truth, howsoever that the vain pleasures of the world are otherwise pleasant to flesh and blood, and that not only to the children of the world, but also in some measure to the children of God: yet notwithstanding, whensoever we are in distress, in such sort that in any good measure we are humbled thereby, and that we find kindly indeed, that the world doth hate us, and and we are fallen out with the world again, or, as the Apostle doth utter it, that we are crucified to the world, and the world unto us, then is there nothing sweeter, than in such case to flee to the Lord, neither is there any sound comfort, but only in him, than the heart doth gladly press to the soil, and never can rest till he come there. The children of the world do in such case seek, to some worldly comfort or other: but it is because they know no better. And seeing that such havoc is already made of the servants of God (by the Roman state of long, and by the confederates thereof yet) that scantly have they left unto us some one Abiathar, or other, that hath saved himself by flight (in comparison of those, that otherwise the church of God might have enjoyed, to their great and singular comfort) what could be more seemly for the Davids of our time, those Princes I mean that profess the Gospel, then to receive into their protection such Abiathars as are escaped? wherein could they better express their zeal towards God, wherein may they take a better course for themselves? For David having Abiathar with him, now upon every occasion had opportunity (and oft times did accordingly use it) to inquire of the Lord what he had to do: when the philistines invade Keilah, and when Saul doth cast to surprise him, when his own City is spoiled, and himself in peril to be stoned for it, when he is to go to his kingdom, and where he is to make his entry. And (no doubt) by these Abiathars of ours, our david's also may in all things understand, what is the good will and pleasure of God, in whatsoever it is that they have to do. Where that anointing is, there the Lord will answer by Urim, there is no question. And blessed be God, that as he vouchsafed that mercy to David, in that his distress to send unto him such an Abiathar with the Ephod with him, as by whom he might be safely guided in all his actions, in those troublesome and dangerous affairs: so now also he hath provided our Princes likewise of the self same help, by such as he hath to the self same use of his goodness preserved from all such massacres as heretofore have been of the Lords servants, when as by the wicked it was intended, utterly to have destroyed them all, if by any means they could have performed it. And seeing that so good opportunity is offered, of so ready and sure advice, far be it from any of our Davids, that any of them should so much forget, or so little esteem so good an help, 
Josh. 6.3.16.  as not take the benefiet of it. joshua himself, and all the Princes and Elders of Israel, and generally the whole people beside (whom Moses did a little before so much advance for understanding and wisdom, 
Deut. 4.6.8.  in respect of those most worthy and excellent laws that were given unto them; and because that the Lord was in all things so near unto them, and so present with them in all their affairs) were notwithstanding notably overreached by the Gibeonites, when as they inquired not of the Lord what they were to do in that matter, upon a wrong supposal, that themselves had already espied the bottom of it. And the truth is, that if ever we take our advice of the Lord, then can we never be deceived, how simple soever we are beside: but if we leave him, and rest in ourselves, then are we much and often deceived, how great soever our wisdom may be, in whatsoever we have to deal. Much like hereunto it is, that he did so easily yield to the Prophet Gad, in so great a matter as it was unto him: and it were much better for many of us likewise, to give ear to our Prophets (such as we find to be of the Lord) than otherwise to run the course that we do. Let all things be done by the rule of the word of God, and it is the thing, that, for this matter, is the uttermost that can be desired. In which word the more that any body is faithfully and effectually exercised, the meeter is he (if other things want not) to such a purpose: and our Prophets (except their calling) are nothing meet or then any others (by the ordinary course of Gods dealing with us now) but only so far, as in this point they have the advantage, and there by are better enabled than others are. The lesser that Princes themselves are exercised in Gods holy word, the unlikelier they are to govern their affairs by the level thereof: and the unlikelier they are themselves to do it, the more do they need to have the help of those that can. And, for the most part, we see it to be the manner of God; that giving the sovereignty or stroke unto one, direction and counsel he giveth oft times more fully to others. In his want that he felt in that his banishment of the exercise of religion, in that thereby he was kept from the tabernacle, and from the public worship of God, as it showeth a notable good disposition in him, so may it teach as like wise, how precious a treasure we ought to account it, to have access to the Temple of God: and ever to have a part in those things that there are done: but in the public service of God, and for our own instruction beside. And the more plainly that we may find it to be our manner, that the greater we are, the more do we for the most part absent ourselves from those assemblies, and either break us (for our honour, or ease) unto our private chapels at home, or altogether absent ourselves from all places of public worship, the more needful is it, that we should remember what David was in that respect: a man of great honour and calling, employed about great and weighty affairs, and so deeply in danger of his life for a long time now, that he had enough to one, to keep himself from the jaws of death: and yet complaining most of this, that he was kept from the house of the Lord, and from his inheritance there. In the mind that he carried towards others, 
What mind to carry towards others.  & first towards his enemies we find that although he was careful of his own safety: yet against them might he never use any evil practice. Out of his care for his own safety we also may learn to take this lesson, not only that it is lawful for such, to defend themselves against unjust violence: but also that it is expedient that so they should. It is meet that we take good heed, that the saul's of our time in any of their mad moods do us not some displeasure on the sudden: it is meet also, that we behave our selves wisely in all things, so much the rather, for that the enemy doth diligently await all such occasions, as whereby he may be able any way to annoy us, & so to come to any part of his desire. And as for such helps as draw unto those, that in such case are now molested, it may be also that sometimes they are such, as of whom in some respects they might be ashamed: & yet in no wise to be refused, being such as the Lord thinketh good to sand us. And seeing that Christ himself hath none other, we are, so much the rather, for to content ourselves with the like: especially, when as we may hope, that he that giveth so few, & simple at the first, will at length give more and better, as we see that heretofore he dealt with David himself. If God also vouchsafe (of his goodness) to bestow any Jonathans' on us, such as will deal faithfully for us, and themselves are desirous and ready to be in league with us: it is our parts again, both to use their help as occasion serveth, & not to refuse to be in league of friendship with such. But as we may use such lawful means for our own defence: so must we take heed, that we lay no violent hands on any of the Lords anointed; such I mean, as are his anointed to us, and unto whom we are none other but mere subjects. Insomuch that if God at any time bring them into our hands, and never so eagerly bend upon us: yet are we to know, that they are not therefore brought into our hands, that we should take them at that advantage; but that by sparing them, we should declare, how much we abhor to seek our own safety or peace by inordinate ways. Neither are we to content ourselves, only to bear them no heavier minds, but that we can be content to spare them: but also to bear them so sound good will, as that we do in heart detest any violence done unto them; and unfeignedly mourn when their ease is such as any way deserveth to be lamented. Then also coming to others, we are to have that care of the hard estate or distress of others, that although we be in hard case ourselves, yet should we be ready if it lie in us, to help such others as are in need. If any of these philistines of ours, come and spoil any Keilah of our neighbours adjoining, though we have business enough of our own, yet if it be in us to help those distressed neighbours of ours, we may not slip from their just defence in time of need. But being in arms, then are we especially for to take heed, that we and our company be not grievous to those among whom we abide, or by whom we pass as occasion serveth. Better a great deal, so to use them, that both we may do ourselves good, and still they may be our faithful friends, then by ill dealing to make them our enemies, and to hurt ourselves withal. A rule that is so little regarded with us, whensoever we are in arms, that lightly we do more hurt to our neighbours and friends in lying by them, then to our enemies in warring upon them. Our soldiers also are much forgotten, and have their due inter-cepted by those that are their leaders. Though ever we send them forth like men, yet seldom find we, but that they are beggars when they return. But, besides that is no wisdom, so hardly to use so needful helps, it is injury also and great oppression, so far to defraud those that lay down their lives in our quarrel: and the greater that the cause is, about which we are to employ them, the more doth it aggravate, whether our folly, or else our fault, wherewithal in this case we are to be charged. As for our friends, I trust, I need not speak for them: but sure it is, that if they be not from time to time well remembered, as ability and opportunity serveth: and that, not only that so we may the better keep them to our own benefit, but also of the inward and unfeigned thankfulness of the heart: we are in great jeopardy with God, that seeth our inmost thoughts, justly to lose, those that we do so loosely keep. In both these therefore, if we regard to hold on that course that David did, or but in needful manner to help forward the cause itself that we have in hand (which as we know is of more price, then to be hassarded by the want of either of these) we must be liberal unto the one, and thankful also unto the other.  
12 That which may seem to go against that hope of ours that expecteth a further accomplishment of these things to us, 
That this goodness of God towards David, was not founded on David's excellency.  is the difference that is supposed to be, betwixt David to whom it was performed before, and all those is whom the application that we have made doth seem to promise the same now. Concerning which difference, first it is to be known, that though such a difference there be, yet may it not abolish this hope that we speak of: and then are we more specially to examine, what is the difference that is betwixt us. That although such a difference there be, yet is it not to abolish the hope that we speak of, may sufficiently appear, for that such mercy of God towards us is not measured forth unto us, according to the measure of our deserts, but so farforth as he in his wisdom is determined for to advance his honour among us. For if the case be of that nature, that the worthiness or unworthiness of the persons be not respected, then, though the difference that is betwixt us were much greater than it is, yet may it not bar us of that hope, 
That God is purposed of himself, ever more and more to increase his goodness towards us: and that thence ariseth great hope unto us.  that in such case may arise unto us. But thus rather we are to gather, that the Lord is so fully purposed, more and more to show or open himself to the world, that he will still hold on that course of himself, not respecting whether those on whom he bestoweth such further manifestation of his glory, deserve it or not. And yet notwithstanding he doth oftimes withal avenge himself with great severity, on many of those that do receive the grace of God in vain. Howbeit for this time it shall be sufficient for us to consider, how we may find him to hold this course, that ever as the world groweth nearer to the consummation thereof, and so consequently the full advancement of the kingdom of God the more approacheth: so doth he likewise more and more advance his glory on earth, not respecting the desert or worthiness of those that live, whether they were better or worse than those that were before, or after in their several times do follow. This may we see in the whole course of the world generally: and in both those sorts of people, the jews, and the Gentiles, with whom it pleased God to deal more specially. 
This to be apparent, in the whole course of the world generally.  In the whole course of the world generally we may behold, that he was much more gracious unto the world, when he chose unto him one people among them all, and bestowed the Law upon them: then, for the space of two thousand years almost, he was to those that lived before, among whom he chose to himself no one people, stock, or family that we do read of, but only a few several persons, on whom also he bestowed no such knowledge, as afterward he did on those others. So likewise when afterward he vouchsafed to enlarge the kingdom of God to all nations, and to their better instruction to bestow the Gospel upon them, we may plainly perceive, that herein he was much better to the world now, than he was before unto it: for that now he hath taken in all nations indifferently, and given unto them the truth itself, whereas before he took but one, and gave unto them but figures also. But shall we therefore say, that those ages that have succeeded, are better than those that were before? Or may we not herein plainly perceive, that he in such case doth nothing respect, either the worthiness, or the unworthiness of those on whom he bestoweth such mercies, but only that himself at all times doth, even as he in himself hath ordained? To come to the jews, 
In his dealing with the jews  that first were chosen the peculiar people of God, Abraham, Izhak, and jaakob had but the promises made: but their posterity, in process of time, had the accomplishment of all those promises. The people that came out of Egypt perished in the wilderness: but those which followed came into the land of promise. Moses could but see it from the top of a mountain, a far off: but to Joshua was it given to enter in, to make a conquest of it, and to divide it unto the people. For a time they had in a manner but a popular state: but afterward they grew to a Kingdom. At the first they had but the Law: but afterward had they the Prophets also. Christ was for a time but very obscurely propounded unto them, by those figures and shadows of the Law: but afterwards, by the preaching of the Prophets, a great deal more plainly opened unto them. The glory of the first Temple was very great, but could not in any wise compare with the latter. The Kingdom of Christ was much advanced among the jews, by his own preaching and works, while he was on the earth among them: but nothing like to that which afterward followed, by the ministery of the Apostles, when himself was taken up from among them. Should we therefore hereupon prefer, before Abraham, Izhak, & jaakob, that embased posterity of theirs that after followed, joshua, before Moses, and the Disciples of Christ, before Christ himself? Or should a popular estate, be preferred before a Kingdom: the former Temple, before the latter: the ceremonies and shadows of the Law, before the plainness & truth of the Gospel? Yet so must it be, if God should have bestowed those greater blessings according to the dignity of the persons: or if he held not a set course to make his goodness more apparently known to those that follow after, then unto those that went before. 
In his dealing with the Gentiles.  Among the Gentiles we may see the self-same course observed also. For though there were not many of them at the first got into the faith of Christ, yet a while after they were innumerable, though for a time they were exceedingly hated, and under most bitter persecution, yet shortly after they were honoured of all, and enjoyed the faith in peace. After which time, many of those Churches were carried away with error again, and in those which remained, the truth of God was very much corrupted also, according as the scripture foreshowed before, and as the sin of the world had justly deserved. Whereupon God in mercy disposed to call back certain of those Churches again unto their former faith in him, and to that end raising up to the world notable men, mightily furnished with his holy spirit, although we find that unto them and to many others of his people than he gave a notable light: yet find we also, that the light which he gave unto them, was far inferior unto that which now he hath given forth to many others, otherwise far inferior unto them. In which case we are not in deserts or worthiness to prefer those that follow, unto those that were before, as though that God for that cause were so much better to them, because he found them better than others, but ever to ascribe all to the mere goodness of God, nothing at all in such case respecting whether men are worthy or not, whom ever he should find, without question, to be of themselves as void of all deserts and worthiness, as could be devised. But thus rather we are to gather, that as the Sun, the nearer it is to his rising, the more light it spreadeth forth on the face of the earth: so Christ also the Son of righteousness, the nearer that he is to advance his glorious Kingdom, unto that fullness that is due unto it, and that the faithful are put in hope once to behold, the more doth he increase his comfortable blessings in the mean season, that so we may be so much the better prepared thereunto, against the time that he shall bestow that fullness upon us. Among all the men of the world that ever were, are, or shallbe (Christ only excepted) there is not one of that desert or worthiness in himself before God, that might procure any such special blessing of him: nor, till God himself of special favour hath otherwise wrought it, not one of us all, any thing better than any other. The enlarging of his goodness unto the world, is altogether his own, and none of ours: it proceedeth nothing at all from us, but altogether, and only from him.  
13 But now more specially to examine what is the difference that is betwixt us, we are to consider, 
That on David's part, there is no such difference betwixt him at that time, and the children of God since.  whether it be such as may justly import, that although God were so gracious to him, yet is there no cause for us to think, that well may he be as gracious to us. But the truth is, that we find no such difference betwixt us, as maketh any odds for this matter: whether we respect but those things only, that concern his own person, or the occasion, whereupon it pleased God to bring him to the Kingdom. For if we respect those things that concerned his own person, the event itself will plainly declare, that he had not all those mercies of God bestowed upon him, so much for himself, as for the people whom he was to govern. Insomuch that whether David were without his infirmities, or not, and those that on the behalf of the Gospel were to be advanced now, had their infirmities many and great, yet were not such odds betwixt the persons of any such force, as might bar us of the hope before described. But it cannot be denied, but that David had his infirmities: and that as he notwithstanding otherwise had good cause to await the full accomplishment of those great mercies that God had begun to bestow upon him, so we also have such reason for us, as that in like manner we may look to enjoy a further manifestation of the Kingdom of Christ, that in some measure already is advanced among us. The infirmities of David (such as belong to the compass of time that now we speak of: 
Of David's infirmities.  for we are not in this case to search any further) are of two sorts: some of them such, as in some sense might be excused: others again so apparently evil, as in no wise may be defended. 
Such as in some sense might be excused.  Those that in some sense might be excused, do most of them arise out of the troubles that he had in hand: but one there is, that was nothing at all (so far as we read) occasioned thereby. Those also that arose out of his troubles, are some of them belonging to that compass of time wherein Saul himself lived: one to the time of Ishbosheth his son. Of those that belong to the time of Saul, two there were, when first for altogether he fled the presence of Saul: and two others also shortly after, when now he had openly professed to fly his presence for his own safety. 
Eating of the showbread.  The two former are, that he did eat 
a 21.4.6.  the showbread: and that he did take back again the 
b 21.87.9.  sword of Goliath to his own private use. For the showbread, it may seem, that he is in some measure 
c Mat. 12.3.4. Mar. 2.25.26. Luc. 6.3.4.  excused by Christ. And yet because it is by the Law plainly 
d Lev. 24.9. Exo. 29.33.  set down, that only the Priest might eat thereof, and Christ himself in the places alleged doth so acknowledge: it cannot be avoided, but that needs it must be, either a breach of the law of God, or that David's face therein was extraordinary. If it were a breach of the law of God, then do not those words of Christ tend to excuse him: but only to put them in mind, how themselves might he able to find, how great their malice was towards Christ and his Disciples, that could so easily put up that in David, and so hardly exact this of them. As when the 
e joh. 8.3.7.  adulteress was brought unto him, and he willed that whosoever he were among them that was without sin, he should cast the first stone at her: he did not thereby excuse her lewdness, or made no reckoning of the Law, of God, but himself not meddling to be her judge, rebuked them also that they were so prying into other folk's sins, and so forgetful of then own. But his fact might very well be extraordinary also, and so no breach of the law of God, nor to be reckoned among his infirmities, if we could any way be certain that so it were: such as that 
f Nomb. 25.7.8.  known fact of Phinehas is most commonly taken to be: and such as was that fact of Christ himself (as he came in the form of a servant) when he 
g joh. 2.14.17 Math. 21.12.13.  scourged the buyers and sellers out of the Temple. For so it pleaseth God sometimes so thoroughly to seize up to holy uses, and so fully to possess the children of God, that in their zeal they are carried beyond the bounds that the Law prescribeth: and yet in no wise to the impeachment or derogation of the Law prescribed to all. In which sense whether David, in that want of other victuals did it, or not: yet do those words of our Saviour teach, that the same fact 
h Math. 12.2.  which the Pharisees misliked in the Disciples might be of that kind, for aught that they did know to the contrary, and that such an other they had long before in David himself. And seeing that David was a man subject to infirmity as others were, and seeing that it is not unlikely, but that these words of Christ may rather show, in what sense David might have done it well, then precisely in what sense it was done in deed: therefore it remaineth that this also might come of his infirmity, and so be gathered to that account. 
Taking again the sword of Goliath to his private use.  As touching his sword, it 
i Pet. Mar in 1. Sam. 21.9.  may well be, that he had consecrated it to the Lord, to the honour and praise of God. If so he had, than was there 
k Levi. 27.28.  a law, that nothing altogether separate unto the Lord, might again be taken to common use. So that it may be, that in this also he did offend, unless he were helped by the self same warrant, that we may suppose he was in the other. But because that that doth not so appear, and otherwise the law was directly against it, we cannot well hold him excused herein, unless we had some further warrant: although notwithstanding we do not deny, but that it may be, that in this also he was excusable. The two latter are, that he 
l 22.2.  entertained such a band of infamous persons for his defence: and that, 
Interteyning infamous persons: & swearing to Saul.  at the request of Saul 
m 24.21.22.  he was content to swear, not to destroy his seed after him. In both which although it may be, that some governed himself in them both, as that in them also he was unreprovable: yet is it not to be denied, but that the case might also be such, as that he might have offended therein. In the former of them, for that he entertained forces now, especially so infamous as many of them were: in the latter, for that he could not be ignorant, but that the Lord had cast away Saul, & raised him to govern in his place; and so consequently was in likelihood to be called to such actions, as were likely to accord but ill with the oath he had taken. That which belonged unto the time of Ishbosheth the son of Saul, 
Not refusing the falsehood of Abner.  was that when Abner, being fallen out with Ishbosheth (aforesaid) his Lord and master, thereupon came unto David, and offered to bring the whole kingdom unto him: although this offer were of that condition that he could not perform it, without some kind of ill dealing with him that put him in trust, yet 
n 3.20.  did he accept of him, and entertained him with solemn feasting. Wherein although it might be, he did no more, but that which he might in all points justify (the place itself being his own, and for that the means whereby Abner would seem unto him to go about to bring it to pass, might also be good:) yet because that the other also might be, and is as likely, therefore in this also, it may seem unto us, that his doing therein might proceed of infirmity. 
His Polygamy.  That one that we noted to be nothing at all (so far as we read) occasioned by those troubles that now he sustained, was 
o 25.41.43.  his Polygamy, in that he had so many wives: first, with michal the daughter of Saul, Ahinoam also; and, when Saul had bestowed his daughter in these his troubles upon an other (it may be, not only for hatred of him in his principal quarrel, but also for that David held not himself contented with her, but took unto him an other beside) Abigail also, the widow of Nabal, but a little before deceased. In which, although he did manifestly corrupt the first institution of that holy ordinance (as 
p Math. 19.4.6. Mar. 10.5.11.9.  Christ himself did afterward more fully teach us) and having one already, could not take an other unto her, but that needs he must do a manifest wrong unto the former (as the 
q 1. Cor. 7.3.5.  Apostle also did in like sort afterward witness:) yet because that it was in those days over common a fault with many of the Fathers, and so little either forbidden by the law, or rebuked by the Prophets, that most men hold it as tolerated of God himself unto that people (for the time) in other respects, therefore have I placed it here among those his infirmities, that in some sense might be excused: whereas otherwise if we should separate it from that people, and from that time, it were in no wise to be allowed so easy a censure. Those others that are so apparently evil, as that in no wise they may be defended, 
Such as were apparently evil.  are some of them again not so immoderate as others of them: but certain of them very immoderate, and such as no man might look for in him. 
Some not to immoderate.  Those that were not so immoderate were employed about his own defence: first at home; and then abroad. At home, he 
r 20.5.6.  both directeth jonathan how to excuse him by an untruth: and 
s 21.2.  himself also maketh an untrue report of his coming to Ahimelech the Priest in such sort as he did. Abroad there were two. First flying to Achis, one of the Kings of the philistines (to escape the present danger that he was in) there also espying himself to be in danger 
t 21.10.15.  he fell to dissemble, and in very dishonourable manner for such an one as he was) feigned himself to be out of his wits: and shortly after 
* 22.3.5.  flying to the King of Moab, there to leave his father and mother till he saw what the Lord would do with him, by the Prophet Gad he was forbidden there to abide, and willed to return into judea again; and so found that course of his to be wrong likewise. 
Others very immoderate.  Those that were so very immoderate, and such as none might look for in him, were especially two: one, that cruel revenge that he had intended against Nabal, and all his family: the other, about his own flight now the second time to Achish again. His intended cruelty against Nabal was such, 
His intended revenge against Nabal.  as that for his chorlishnes showed unto him, when he sent certain of his men unto him, to desire him to help him with some victuals 
u 25.22.34.  he thought forthwith to have destroyed him, and all his, with the edge of the sword: whereas notwithstanding there was one of that family, whom shortly after he took to himself, unto the nearest friendship that could be. 
His second flight unto Achish: and his doings there.  In his second flight unto Achish we may find divers things, that a man would be sorry to find in him: both in the manner of his fleeing thither, and in his demeanour while he was there. In the manner of his fleeing thither, we are to note, that it was not of a sudden now, as it was before, to avoid a present danger: but that it was 
x 27.1.2.  with deliberate advise: and then must it needs be so much the worse, both because he fled to that idolatrous Prince, a natural enemy to the people of God: and for that he did it upon distrust of the providence of God to be safe at home. In his demeanour while he was there we find, that he did not only 
y 27.8.9.11  deal very ill with certain of the people of those quarters (the Geshurites, Girzites, and Amalekites) destroying man, woman, and child, leaving none to complain of his doings; and, the better to cover his doings from Achish his friend, 
z 27.10.  deeply dissembled the same unto him: but also that 
a 28.2. & 29.8.  he was content and ready, to go to the field under Achish, against the Israelites his own countrymen and the people of GOD, 
That hereby may appear, that our infirmities also can not justly hinder his good hope in us, of the accomplishment of that, which already he hath begun.  and against the King his master. The reason why we may look to enjoy a further manifestation of the kingdom of Christ, that in some measure already is advanced among us, is so dispersed throughout this whole discourse of the history we have in hand, that here we shall not need to stand thereupon specially. But this is the thing that here I would note, that if such were the purpose of God then, to advance his own glory, and to do his people good, that notwithstanding these imperfections of David, yet he would not be hindered thereby, but went on forward unto the end: there is no cause why we need to doubt of the same purpose of God now likewise for the advancement of his truth, when we see that it should so plainly tend to his glory, and to the benefit of his people: and in this David of ours, that is in the Gospel of jesus Christ there cannot be found, not only no so gross infirmities, but also no blemish at all, no not the least that can be conceived. And as for those that now do wish the advancement of it, both professing it themselves, and commending the same unto others the best that they can, although they be sinners: yet, seeing that David also was not exempted, and this work standeth not on the desert or merit of man, as we have great cause to hope it, if we respect the excellency of the Gospel itself, so (in this case) have we no great cause to doubt it neither, though we do find no small infirmities in those that profess it.  

What want there was in the government then, why David should be brought to the kingdom.  14 The occasion whereupon David was brought to the kingdom, was the want that was found in Saul that reigned before him. Which that we may the better perceive, we need to consider but these two things: in how ill estate the common wealth of Israel was, when he came unto it: and how slenderly he set in hand to redress the same. That the common wealth of Israel was in ill case, 
The hard estate of the common wealth of Israel, when Saul came to it. Subject unto a foreign people.  it appeareth sufficiently in these two things: that the people were so much overlaid by grievous servitude to a foreign nation: and that the foreign people to whom they were subject, were so idolatrous, or so clean contrary to them in religion. How much they were overlaid by grievous servitude, may likewise appear, both for that the text itself doth plainly say it: and by other undoubted tokens that there are found. The text itself doth plainly say it, for that it telleth us 
a 13.6.  that at that time the people were in great distress. Those other undoubted tokens thereof are two: one, how the people at that time demeaned themselves: the other, what want there was of such warlike furniture as was convenient. The people's demeanour at that time was, that they had not the heart to look their enemy in the face, but that some of them 
b 13.6.  hid themselves in caves, and in holes, and in rocks, and in towers, and in pits on that side of jordan that was next to the philistines: some others again did leave that part of the country, and 
c 13.7.  went over jordan unto the land of Gad and Gilead, so to be farther from the danger of them. The want that they had of such warlike furniture as was convenient, was very great: both for that the philistines did not suffer any 
d 13.19.  Smith or Cutler to dwell among them, by whom they might have had some weapons made (no 
e 13.20.21.  not so much as for their instruments of husbandry, but either must carry them to the philistines to be mended or sharpened there, or else might not have but only the help of the file at home) and for that among all the people that followed Saul to withstand the enemy (which also were but very few, but only about 
f 13.15.  six hundred in all, when the others were gone that 
g 13.8.11.  got themselves away for fear) there 
h 13.22.  was not so much, as either a sword, or a spear found, but only with the King himself, and his son. That the people to whom they were subject were idolatrous, and directly contrary to them in religion, 
And those idolatrous.  is most apparent, not only for that they were none of the people of Israel, but of the Gentiles, and enemies unto the people of God: but also for that the text doth make particular mention, both of one special Idol that they worshipped; and of their blasphemous dealing against the true and living God. That one special Idol that they worshipped, was 
i jud. 16.23  Dagon, being as the learned do note, 
1. Sam. 5.2.  for the upper parts like to a beautiful woman: and for the neither like to a fish: as the text also doth ascribe to the upper parts both 
k 5.4.  head and hands; and saith that the residue that remained (as Tremelius translateth) representeth a 
l Ibid.  fish. Their blasphemous dealing against the true and living Lord, doth not only appear in their delivering up of the Ark of the Lord 
m 5.2.  into the Temple of their Idol Dagon, as though that their Idol had been the better, and that by his power they had then prevailed against the God of Israel: but also in that ⁿ David doth charge that great monstruous beast, their champion Goliath, for to have railed on the God of the host of Israel. And though he were but one man, yet seeing he was their common champion, and came forth in the name of them all, they may all by good right be charged therewith. And then, when themselves are not only so corrupt in the highest matter of all, even in religion, but also so contrary unto the Truth, and so blasphemous to GOD himself, it could not be otherwise, but that in these things the common wealth of Israel must needs be in hard and pitiful case, that was in such thraldom unto so ill a people as these. 
How little they were helped by him.  How slenderly he set in hand to seek redress in these matters, may sufficiently appear, if we do but unfold his doings herein, and consider of them. For certain it is that somewhat he did, and such as might bear a reasonable show: and yet notwithstanding, his doings being better considered, he did in a manner nothing at all. 
That somewhat he did.  That which might bear some reasonable show, was first on behalf of some part of the people: then afterward somewhat that he did on behalf of them all. That which he did on behalf of some part of them, was that piece of service that he did at 
o 11.1.13.  jabesh Gilead, one of the the Cities beyond Iorden, which Nahash the King of the Ammonites had strongly besieged, and when the Citizens sued for peace, he would in no wise grant it unto them, but upon a very cruel and dishonourable condition: which was, that he might thrust out the right eye of every one of them, and so bring a perpetual reproach upon them, and upon the whole nation withal. Whereupon the spirit of the Lord coming upon Saul, he sent forth his messengers to command the people forthwith to follow; he quickly got a great number together; made haste to jabesh; raised the siege; and gave a notable overthrow to the enemy. Insomuch that whereas before certain evil persons made light account of him, which also was easily put up of the rest, now were the people generally so far in love with this their new King, that had not Saul himself stayed them, needs would they have had those ill persons to have been sought out, and for that their former contempt to be put to death now. That which afterward he did on behalf of them all, was some part of it of his own accord: and some part again, by the direct commandment of God. Of his own accord both he did somewhat at the first entry into his kingdom: and afterward he proceeded somewhat further also. At his first entry into his kingdom both 
p 13.2.  he chose out 3000. men to have in a readiness upon all occasions (two thousand to attend upon himself, and the other thousand on jonathan his son:) and 
q 13.5.  when the philistines now began to invade them again, he did not only 
r 13.35.16.  address himself to give them battle: but also when as 
s 14.1.15.  by other means they were discomfited, he 
t 14.20.  followed upon them and gave unto them a great overthrow. That which somewhat after he did, was in effect no more but this, that he did his endeavour (in some measure) to deliver his country from their enemies. Which thing is delivered unto us by two special points: one, how he esteemed of such as were meet for the wars: the other, in what sort he dealt with the enemy. Concerning the former, 
u 14 52.  it is said that he made much of them. Concerning the latter, it is said first generally, that 
x 14.47.  not only he did still war upon them on every side (and that 
y 14.52.  right sore against the philistines) but also that he 
z 14.4.  ever put them all to the worse, and did 
a 14.48.  much rid his people out of the hands of those that spoiled them. More specially there are numbered among them, not only those of whom we have some story set down, as the Ammonites, philistines, and the Amalekites: but others also of whom we have no further story, as the Moabites, Idumeans, and the Kings of Zoba. That which he did by the special commandment of God, was his expedition 
b 15.1.9.  against the Amalekites, at such time as God was disposed to be avenged on them for an old injury, that almost 400. years before they had done to the children of Israel, as in the Wilderness they were passing on to the land of promise. In which expedition although he did not execute the judgement of God against them, so strictly and fully as he was commanded to do: yet 
c 15.7.8.  made he a great destruction of the enemy: and besides that, 
d 15.6.  had a special care of the Kenites, certain ancient friends of the children of Israel to get them out of the way, 
But, that it was nothing to speak of.  that they perished not with the other. That yet (notwithstanding all these goodly shows) he did in a manner nothing at all, it appeareth in this, for that the Lord doth flatly reject him for the want that he found in him. Which want of his was of the chief and principal matter of all: that is, of an heart, or settled purpose, in all things to await the Lords direction, and then to frame his doings thereafter. For seeing that now he was chosen to be King of Israel, that is, both to sustain the person of God among them, and to govern them, not as his own, but only as the people of God: how could he but see, that now of necessity he must needs resign himself unto God, ever to seek his direction of him, and in all things to do as he should appoint? That so he did not, we have delivered unto us by two examples, that plainly declare how short he was in those two points: one, in that 
e 13.9.  he awaited not the coming of Samuel: the other, in that 
f 15.9.  he did not execute the sentence of GOD against the Amalekites, with that severity that was appointed. In both which notwithstanding we may see that he grew so near to his full duty in those two points, that a reasonable man would think, he had done very well; and yet in truth he came very short of that which he ought to have done in deed. For as touching the former of them, that is, the awaiting of samuel's coming, the story is this, that Samuel promised to come thither unto him; 
g 10.8.  both to instruct further what he should do, and 
h 11.14.  to renew or establish the kingdom unto him, with the general consent of all before the Lord: and therefore willed him there to abide till he came unto him, 
i 10.8.  naming in deed but seven days, (after the manner of their kind of speech) but yet not meaning any determinate number, but that if he thought he tarried somewhat long, yet not to be weary for so small a matter. This platform being laid forth unto him, now are we to see how near it is that he seemeth to come unto it: and how far in truth he cometh short of it. He may seem to come near unto it, both in that he tarried so long as he did: and in that he had so good cause as he had, then to break up. He tarried 
k 13.8.  until the seventh day: and, as it seemeth, until the time of the evening sacrifice of that day: it may be also, that he tarried fully the seven days outright: and so consequently, altogether so long, as the Prophet (in strict letter) required of him. The cause that himself allegeth, why he was so bold as to break up then, was 
l 13.11.12.  for that the people began to steal away apace: and seeing that the enemies lay so near as they did, he thought he might seen be driven to encounter with them: and that he would be loath to do, before he had sacrificed unto the Lord. But it may be further, that seeing he was 
m 10.6.9.10. & 11.6.  before endued, in some good measure, with the Spirit of God, and his kingdom so much established as 
n 11.12.  before it was (both by his victory against the Ammonites, and for that the people there, upon that occasion accepted of him) he was now persuaded, that neither he needed any further instruction of the Prophet, nor any further inauguration by his ministery before the Lord: especially at such a time, when as those other considerations (in reason) required such haste as they did. Short he came 
o 13.13.14.  for that he awaited not that further instruction, and that further renewing or establishing of the kingdom to him before the Lord: notwithstanding that the Prophet tarried so long as he did: and notwithstanding those reasons he had so much to hasten. Now as touching the latter of them (wherein his doings do lie more open, than in the other) he might seem to have gone very near to the Lords commandment, for that he 
p 15.8.9.10.  destroyed so much as he did: and for that the residue that they did not destroy, yet 
q 15.15.  brought they away, and to 
r 15.15.  offer in sacrifice unto the Lord. But yet was he short, 
s 15.18.19.22.23.  for that upon his own reason, and the liking of those that were with him, he did not execute the sentence of God to the uttermost point that was commanded: and withal turned unto the prey, or greedily sought some advantage thereby.  

That as good occasion hath been offered, now to advance the kingdom of Christ, in the want of government that was before, and yet is: as before to advance the kingdom of David, for the want of government that was in Saul.  15 To come to ourselves, we are to consider, whether the estate of Christendom were in any such misery now as the estate of Israel was then: and, if it were, whether such as have reigned among us, and yet do, have better employed themselves, than Saul did, unto the redress of whatsoever they find out of square. For if the estate of Christendom also were of late, or yet is in many places, as far out of square, as then the estate of Israel was, and those that have reigned, or yet do, be in most places as short of their duty, as Saul was then, it is not to be denied by any, but that the like occasion being offered now, as we find to be offered then, the like hope may be conceived now also of the advancement of the kingdom of Christ already begun, as herein we find of the kingdom of David, that upon that occasion was now first advanced. First therefore as touching the estate that Christendom was in, 
In what estate Christendom was, under Popery, and yet is.  before these days of the Gospel, and yet is where the Gospel is not received, and among all those that after a sort receive it, so farforth as they do not sound receive it in effectual manner, it may soon appear, that it was altogether as ill, as was the estate of Israel then: as yet also it is, either fully agreeable thereunto, where the Gospel is so much rejected, or somewhat favouring of it, where the Gospel is not so fully received, in such proportion as yet they hold it out from among them. For whereas the text said of them, that the people were in distress, not only 
a Math. 24.29 Luk. 21.25.26. 2. Tim. 3.1.5. Apo. 8.13.9.1.5.  the text itself doth likewise foreshew in many places, that such should be those days of vengeance proceeding from the wrath of the Lord that now we speak of: but also both the histories do so plentifully witness the same, and the experience of those days hath made so sensible demonstration thereof unto us, that no body now can be either altogether ignorant, or but so much as doubtful of it. So likewise where were there any then to be found, that durst look those enemies of ours in the face? or rather who did not, either hide themselves in the most secret places that they could think of: or else abandoning their own countries, and houses, got them farther off out of danger? for such hath been the power of those our philistines of the Church of Rome for certain ages, that it was passed the power of Princes (and much rather of meaner estates) to deal with them, after that by their slackness before, they had now got the bridle into their teeth. As for any furniture against the wars, who knoweth not, but that they swept all as clean from us, as ever the philistines did from them? For whereas the word of God is the sword of our warfare (as 
b Math. 4.4.7.10.  Christ in his own person hath taught us, and as the 
c Ephes. 6.17.  Apostle likewise doth call it) what part thereof did they leave unto us in our mother-toong, or in such sort as we might be able in time of need to attain thereunto? neither the old Testament, nor the new: neither the Prophets, nor the Apostles, nor Christ himself: neither the preachings, nor yet the writings of any of their. And this have they done in so greedy and watchful manner, that as among the children of Israel only King Saul, and Jonathan his son were found to have either sword or spear (and yet being but six hundred in all, it had been but a small matter, if so many had had weapons enough thréefold over:) so likewise with us, though in that corrupt time there were not many, that so much misliked the seruititude they were in, that they could be content to take part with their Princes, against those other philistines of theirs, but that it had been as small a matter for them to have had weapons enough: yet among them also but few were found, here and there one with some rare and principal man, and otherwise not so much as one among them all. Neither were our philistines content to spoil us of our weapons only, but they took away all such artificers also, or men of learning, as were able to make any more. Insomuch that as they for the repairing of their instruments of husbandry, were feign to seek unto the philistines, or else at home might never have but the use of a file (a silly, and a busy help for the mattok, coulter, and share:) so we likewise, even for the arts and liberal sciences, were driven to seek unto these philistines of ours, that they only might give the heat, and have the hammering of all those matters. And if any of us thought much, in those things to be so beholding to them, or would not take the pains to seek so far, they had laid the coast so sure in all such cases, that what we were loath to take of them, we were sure but hardly to find any where else. And as a man may easily guess why those philistines allowed the Israelites to have no weapons, nor any to make them: so is it as easy in these days also, to say what the cause is why ours likewise allow not the people to have the Scriptures among them, nor any to show us what they require, or to lead us into the knowledge of them. They pretend, and boldly bear the people in hand, that the Scriptures are both hard, and dangerous: but the truth is, they would keep us in bondage still, and therefore can they in no wise allow us to have our weapons. They are hard in deed for them to answer: and therefore deal they so hardly with them. They know that to their estate they are dangerous and therefore make they so great danger to let us have them. But now if we come to the idolatry and to the blasphemy of the philistines, there will it most plainly appear, that in both those points these our philistines do far exceed, both in number of idols, and in multitude of blasphemies also. And then being so idolatrous as they are, and so blasphemous unto the true and living God, look how much more these two vices are found in them, so much more miserable must out estate be under these, than was that other of the children of Israel, under that other idolatrous people. In this case Christendom stood, under that late power of darkness that overwhelmed the face of the earth: and wheresoever that power of darkness doth yet remain, in the whole or in part, there may a man quickly find the like misery as yet remaining, so far as will serve to answer the other in due proportion. 
How little the most of our Princes have helped this distress of the people.  Now therefore we are to consider, in what sort our Princes have set in hand to come in with their help: and namely this one thing, whether they also have not so slenderly done it, but that it may be as needful now, to have the Gospel advanced among us, to supply the defect that is in them, as the wisdom of God found needful then, to bring in David, 
Somewhat they have done.  to supply whatsoever wanted in Saul. And first it is in no wise to be denied, but that divers things they have done, and daily do that are able to make a goody show: and yet on the other side is it true again, that few of them do better than Saul, and many much worse. Some few (God be thanked) there are, that have delivered the people that are under their charge, from that cruel Nahash of Rome, that in no wise yieldeth to conditions of peace, unless that he might thrust out our right eyes (by depriving us of the word of God) and so bring upon us perpetual shame: and not only have done it, but also have done it in as valiant manner, and with as fervent and quick a zeal, as ever Saul did accomplish the other. Others there be, that either mind it nothing at all, as little or nothing appertaining to them, or as a matter of small importance: or else but faintly, or very slenderly meddle therewith. Of those that help forward so bad a course, or do no more but only bear with it, I say nothing at this prefent: although of that company there be not a few, that full ill represent the person they bear. Sith less will serve, we shall not need so far to charge them. In like sort we have among us, that beforehand provide them of competent forces, to be employed against the enemy as need shall require, and to that end also make much of such men, as they find meet for the war that they have in hand; and readily stand, when occasion is offered, in the face of the enemy: using also whatsoever advantage falleth unto them the best that they may. It may be also that there are some (but those are but few) that without intermission continually war on all the enemies of the Gospel of Christ, on every side: especially against those our philistines, and against all others by whom the people of God are spoiled. And yet notwithstanding though so they do: yet unless they ever put them to the worse likewise, in that point must they needs come short of Saul. Neither is it to be doubted of any, but that divers of our Christian Princes there are, that by the virtue of God's commandment, and in respect of justice itself, already have executed, and daily yet do, the judgements of God against all our Amalekites whatsoever, that heretofore have been so offensive, or yet are, unto any of the people of God, that at any time pass from the bondage of ignorance, error, or sin, by the wilderness of this present life, unto the land of eternal promise, the kingdom of God: who being possessed with a special care on the behalf of all that are friends to the people of God, do nevertheless destroy the enemy with a mighty destruction. These things no doubt at least in some measure, are found among our Christian Princes: and needs must they make, wheresoever they are, a great good show of performing all that is required. 
But the chief thing is wanting. A full resignation of themselves.  But then as in Saul the chief was wanting: so is it likely, in this case to be with us likewise. For although they acknowledge that God hath called them thereunto, and that they are to govern in his name: yet are there not many, that altogether resign themselves unto him, and fully determine or set down with themselves, than in all their ways they will be have themselves, as those that represent the person of God, and as those that have the managing or government, not of their own, but only of his. Seldom is it seen, that in all things they purpose, and fully determine, ever to await the direction of God, and they is frame their doings according. Such an inward sound resolution is far to seek in many of them. And as the compass of scripture that now we are in, showeth the same to be wanting in Saul, but only by those two special points before rehearsed: so we likewise shall need none other to find the same also to be wanting in us. For there are not many, that in such case would await the coming of the Prophet to invest them further in their kingdom, and better to instruct them what they should do: neither can they find in their hearts in such sort to punish certain offenders, as God hath commanded that they should. 
Awaiting the Prophet.  As for awaiting the Prophets coming, because it was (in one point especially) but extraordinary, and peculiar to that case, therefore do they take no part thereof to belong to themselves. For though it were in that case meet, to have the ministery or help of the Prophet to his further inauguration at Gilgal, in a public assembly of the people: yet doth it not follow thereupon, that there is any use of such help in their case also. It was meet for Saul, for that as yet he was not fully invested in the Kingdom: notwithstanding that he was before 
d 10.1.  anointed by the Prophet at Ramah, 
e 10.17.24.  chosen by lot before the Lord in Mizpeh, 
f 11.12.  and with special joy and favour acknowledged and accepted of the people at jabesh-gilead. For his anointing was but secret, 
g 9.27.  none other being privy thereto, but the Prophet, and himself alone: but yet to himward 
h 10.2.10.  notably confirmed by signs that followed: but election at Mizpeh was no more but 
i 10.20.21.  only an election, showing unto them who it was, whom the Lord would have to be their King: and though he were ackowledged, and accepted of the people at jabesh-gilead, yet 
k 11.7.8.12.  was it but of a part of the people, only of those forces that were gathered together against the Ammonites (and yet to the number of 330090.) And because all this was no full establishing of the Kingdom unto him, therefore was he first to await a further solemnity of inauguration in some general assembly of all, and wherein the ministery of the Prophet was very convenient. Many of ours would have thought, much less than thus much to be sufficient: especially when as so urgent occasion should make them to hasten to enter into it, without so perfect inauguration. And yet Saul as it seemeth, did not of any greediness in himself, so hasten his entry (for he awaited the Prophet seven days, as before is declared) but only for that he took himself to be very justly called unto it, or rather by strict necessity strongly urged. And as for instruction not many of us, if in our judgement our title were good, and so ready a way laid open unto us, would have thought that a sufficient cause to have awaited the Prophet so long: especially if ourselves before had received the spirit of prophecy 
l 10.10.  as he had done, and if we had at that present 
m 13.5.  so weighty matters in hand beside. For it is the manner with us, either altogether to shut out the Prophet, from all our advices and councils in such matters, even of contempt or inward dislike that we have to such a course: or at least, under pretence of our own sufficiency, if so be that we have any measure of knowledge: or else upon every slight and easy business, to hold ourselves as justly hindered. As for the other, that is, 
Punishment of offenders, such as God appointeth.  in such sort to punish offenders as God appointeth, that is such a matter, as hardly can we frame ourselves in divers causes to come any thing near. Insomuch that although Saul were in this point so marvelous short, that chief for that cause he cast him away: yet if we consider that case of his, we may find that he went much nearer to that which the Lord did appoint him to do, than we in such case were like to have done: whether we respect the nature or substance of that case itself: or certain circumstances thereunto appertaining. Unto the nature of the case it belongeth to consider that it was an execution: and the same very severe. If we have to deal in an execution, commonly we think, that some work of mercy doth much better become us. If it taste of severity, though never so just, yet, if much it stand thereupon, as in this case it did (being 
n 15.3.  commanded to destroy both the people themselves, and all that did belong unto them, both man, and woman, infant, and suckling, Ox, and Sheep, Camel, and Ass, and to have no compassion of them, and all this, for no cause else, but only for that 
o 15.2.  certain ancestors of theirs long before laid wait for the Israelites in the way, as they came up from Egypt, and skirmished with them) then do we seek to give it the slip so much as we can, and ever lightly do but slive it when we have any such thing to do. The circumstances are two: one of the time: an other of their persons. As for the time, it was almost 400 years ago, when that fault was made that now was punished, And this execution was to be done, when first he entered into his kindgome. As for their persons, the time itself sufficiently proveth, that they were not the offenders themselves: but their posterity, very near to the tenth generation. And yet notwithstanding although he spared some, the Text itself doth bear him witness, that, those excepted, 
p 15.8.  he utterly destroyed all the people with the edge of the sword: and himself addeth further, that 
q 15.15.  he destroyed all the rest. Neither do we read that he spared any thing, for any benefit to himself or his people, but 
r 15.15.22.  only to offer them in sacrifice unto the Lord: though Samuel 
s 15.19.  doth tharge him, that in that case also he did no better than turn to the pray: and did exceeding wickedly before the Lord. 
How much the rejection of Saul ought to touch our Christian Princes.  But, O merciful God, if Saul in thy justice deserved for this to be cast away, as altogether unmeet to sit in the throne of thy judgement on earth: how justly have our Princes also deserved to be removed, and to give place to the word of thy power, that truth and equity may be established, and set up for ever! And how cometh it to pass, that Saul being made so fearful an example to us, we nevertheless do so much transgress, wherein we see that a small fault in him (in comparison of a thousand of ours) nevertheless had (and justly to: it must needs be so) an heavy judgement! But at this present we need no more, but so far to consider of the want that was found in Saul, as that if we find the like in our late government also, we then acknowledge it to be so much the more likely, that God will now advance the Gospel or kingdom of Christ, as we see that the want of good government, in the Princes and States of Christendom, have justly occasioned that so he should.  
16 And so have we heard, 
The conclusion: wherein, to the further raising up of the hope aforesaid, diverse examples are brought to show, that although for a time God hath suffered his people, and his glory to be held under: yet in the end he hath advanced them both. Izhak. jaakob.  that as it pleased God first to anoint David to be in readiness, and to procure him the favour of many, so hath he done in these days of ours for the Gospel also: and as afterward it pleased him, by many tribulations to bring him to the kingdom, so hath he brought the Gospel likewise to so good a forwardness for that matter, that well may we hope of the like success in the end. We see also what is the course wherein we are to await this goodness of God: and of how little force it is, that out of the odds betwixt David and us, may be objected. What therefore remaineth now, but to lift up our heads, and to await the full advancement of that glorious kingdom of Christ among us? In the house of Abraham, Ishmael for a time was grievous to Izhak, because of the promise: but his mother and he were for the same cast out in the end. In the womb of Rebekah, Esau strove against jaakob his brother: but both it was told Rebekah by and by that the elder should serve the younger, and afterward it was brought to pass in deed that so he did. Esau hated jaakob again, because of the blessing wherewith Father jahak had blessed him: and although himself had made but very slender account of it, yet when he saw that his brother had it, he fully purposed to destroy him for it. But jaakob was had to a place of safety in the mean season, while his brother's wrath was assuaged, and his brother himself otherwise placed: and afterward was he brought home in peace with abundance of riches, many children and a great family, unto the quiet and peaceable fruition of so much of that blessing of his, as that present estate of his was capable of: peaceably sojourning in that land of promise (an earnest to him, and to his children of greater mercies intented towards them) whence Esau and his were already removed, joseph, 
joseph.  for the special knowledge that God had given him of great advancement in time to come, was by his natural (but unnatural) brethren sold for a bondslave, and so by them cast, what was in them, into the most irksome and grievous misery of perpetual bondage and after again by the false accusation of the wicked, and by the credulity of such as had authority, was cast into prison: and there, for a time, both he and his innocency lay fast bound, and in a manner buried together. Yet in the end he was delivered: his innocency made known, and himself brought to marvelous honour: unto whom not only the Egyptians, but his own brethren also, yielded all the obeisance they could. 
The children of Israel in bondage.  The children of Israel for a time were in bondage, and served the Egyptians a long season, and by them were kept in miserable slavery: and when Moses himself pitying their estate, was very forward, and would have helped them somewhat before the time was come, though at that true he was in great favour in the court, and very mighty, yet was he not able to bring it to pass: but, meddling with it somewhat to timely, made it worse than it was before. But afterward, when the time was come, God himself required the King of Egypt to let his people go to serve him: and when he would not, he powered forth his plagues upon them in so plentiful manner, that he made him feign against his will to let them go: and to suffer them to take away with them all their jewels and precious things, even all the spoil of the Land of Egypt. 
Entangled.  And when soon after hearing that the children of Israel were entangled in the Wilderness, so that he might have them at great advantage to destroy them every one, he repented now that he had let them go before, and sought for to get them into bondage again, or else to destroy them, he quickly found, that the date of the bondage of the people of God was now at end, and that he might not in any wise look, not so much as to bring them now afresh into their former estate of bondage again: much less to prevail against their lives, although of long time they had so done before. Their entangling in the wilderness, was not to put them into their hands again: but to provoke them to come out to receive the vengeance that they had so justly deserved: that, seeing they would in no time find the good and merciful calling of God, leading them unto a sound repentance of the former oppression and cruelty, that they had exercised against the people of God, they might now in their most just destruction give matter of great comfort and joy to the people of Israel then, and of better advice and moderate dealing to all posterities that were to come. In the wilderness as they passed by, 
In the wilderness.  and having already now begun that long and tedious journey of theirs, as they travailed on (in their own weakness, faintly enough) to the land of promise, the Amalekites that dwelled thereby could not find in their hearts to suffer them to pass so quietly by them: but must needs lay themselves in ambush to annoy them, and ever now and then cut of some stragglers of them. But such order was taken with them, that both presently they were beaten home, by a few soldiers that were sent to encounter them, and while Moses getting up to an hill that was thereby, held up that staff of his, whereby so many great works have been done, as the standard of the Lord unto his people: and had withal for the time to come an heavier judgement denounced against them, that for this their discourtesy to the people of God, they should afterward be utterly destroyed from the face of the earth. A while after themselves, 
Refusing to to enter into the land of promise.  even all the whole company of them (a very few several persons only excepted) did so much offend the Lord, for that they would not enter the land, when the Lord had laid it open unto them, that now by oath, and sentence given, he excluded them for ever, and would never suffer any of them all to go in and see the goodness of it. But yet mindful of his promise to Abraham, Izhak, and jaakob, he afterward brought in their children into it, (as many in number as their fathers were that were excluded, and somewhat me) after that they were grown up to man's state, and had for a time born the punishment of their father's sins. Towards the end of this their journey, how did the Moabites and Midianites together (when they saw the children of Israel to be a mightier people, 
Secretly assaulted by the wicked practices of the Moabites and Midianites.  then that by strong hand they could have any hope to prevail against them) give themselves to secret practices: how earnestly did they labour Balaam for that cause to come unto them, how many sacrifices did they willingly offer: how earnestly and how often did they entreat the highest power of all, to have given them some hand against the Israelites, the Israelites that meant no ill against them, and that quietly lay in their camp, little knowing how these were occupied? And yet, when they had done all that they could, they could do nothing. Israel was blessed, and so must stand: it could not be altered. If they desired so to destroy them that they should be no people, or but a few: it was plainly told them, that they should be as the dust of the earth, that is, innumerable. If they desired but to hold them under, for that point they had their answer also, that they had the strength of the Unicorn, and that as a Lion, they should anietly send on their prey, 
Easily distressed by others when the Lord was offended with them: but afterward invincible wheresoever they came.  and rise up and lie down at their pleasure. During the time that the Lord was offended with them, and for that cause, would not give them any entry yet into the land of promise, nor to prevail against their enemies, a few of the Canaanites beat them away, when they approached but somewhat near to the border of them. But afterward, when the time of that his displeasure drew towards an end, and that now he was disposed to bring them in, and to make it known that they were his people, how notably did they prevail in whatsoever they took in hand. 
Nom. 21.3.  They notably prevailed against certain of the Canaanites that provoked them in the way, 
Ib. 21.35.  they utterly destroyed the two kingdoms of the Amorites that denied them passage: and they did so great an execution against the Midianites (who by their wiles had won certain of the Israelites to idolatry, 
Nom. 31.32.35.49.50.25.  and whoredom) that being but twelve thousand in all, they stew the five kings of the Midianits, and Balaam their, lewd Prophet with them, and took a notable pray beside, of six hundred threescore and fifteen thousand sheep, threescore & twelve thousand beeves, threescore and one thousand asses, and thirty and two thousand maidens, and yet notwithstanding lost not one man of their company, whereupon they gave a free-will offering of sixteen thousand, seven hundred and fifty shekels of gold, amounting unto, in our coin, about 7468 ounces. When they were to make their entry how did jordan that great water stay his course (being at that time strong, and great) and gave them passage on the dry ground: and immediately after how did those strong and high walls of jericho of themselves fall down on every side, as the people of Israel stood about them? A while after again, when a great power of the enemies had gathered themselves together against the people of Israel, 
Josh. 10.11.14.  how did the Lord destroy a great number of them with hail from Heaven: and how did both the Sun and the Mooone stay their course, and stood still where they were, at the commandment of joshua, to give them time and light, to make an utter destruction of them? And so proceeding in the conquest, he slew one and thirty Kings, took away their kingdoms, and parted the same among the people. But the whole course of the scriptures (besides) do plainly witness, that howsoever it hath pleased God oft times, to stay for a season the just and due advancement of his own glory, and therein to hold his children under some hard and grievous discipline: yet in the end, and when the time appointed was come, he hath fully declared, what regard he had, both unto the cause itself, and unto those that took part with it. And seeing that by these few (not culled out of the whole, but taken as they lie together, within that compass) it is apparent enough, what comfort we might have in the rest that are of this kind: therefore it shall not be needful to prosecute all, but to hold ourselves contented only with these.  
17 Wherein if (yet this once more) we come in ourselves, what letteth, 
The application of those former examples unto ourselves, and to the present estate of the Church now.  but that out of the examples before set down, we also might raise unto ourselves the self same comfort that before we spoke of? Hath Ishmael been so long grievous to Izhak already, and yet may we in no wise hope, that he can be cast out as yet? Shall Esau still be so heavy to jaakob, for the blessing that is bestowed on him, shall he make him still to run his country, and to serve in so hard a bondage elsewhere: and shall the Lord plainly pronounce that the elder should be subject unto the younger: and yet may we not, after so long and grievous banishmentes endured, hope in the end to see the performance of that his promise: no, not now, when we see that from Heaven he hath given us such helps, and made us so ready a way unto it? May we in joseph so plainly behold the very cause, why they have been so grievous unto us, lively set forth in perfect colours: and yet may we in no wise hope to find the like issue likewise in the end? for what other cause have they, but for that they do perceive, that God meaneth for to advance the self same cause that we have in hand? And seeing that for a time they have kept it under: why may we not hope, that there is a time likewise, when it is to prevail against them, and to attain unto the honour that is due unto it? In bondage likewise long we have been, with the children of Israel in the land of Egypt: and may we not look, with them also to be delivered? When the Lord, we see, hath sent his Moses and Aaron with the word of his mighty power, when we see that those his servants faithfully do their message to Pharaoh, and require him in the name of the Lord to let his people go, when we see it is evident also that the Lord so joineth with them, that notably he showeth forth his power before them all, and strongly shaketh certain of those states that stand against him: must we notwithstanding be so far out of heart without former oppression, that we may in no case hope (although we have so pregnant tokens) that now the Lord is in hand to work forth our wished deliverance? And what though now it do repent many of them, that they have set us go so much as they have? what, though hearing that we are sometimes entangled in some wilderness of theirs, thereupon they come forth against us with a fresh power, either to bring us back into bondage again, or else to put us all to the sword? Is it of necessity that because they would so have it, therefore it must be so in deed? Can they in no wise otherwise take it, but that if once we be entangled, then are they sure to prevail against us? When they have seen such judgements of God before, and themselves have lately enough sufficiently felt the hand of God in this quarrel, can they notwithstanding never suspect, that the wrath that of Lord which they have so many ways so justly provoked may by such means train them forth to further vengeance? Or, if the opportunity of the place give heart unto them (as sometimes having us, in the cause that we sustain, at great advantage, having the Sea before us, our enemies behind, and such rocks on either side, as do yield no passage by them at all) can they in no wise so much as think, that in such case God knoweth how to deliver those that are his, and hath yet left him ways enough beyond the devise and reach of man? If now they annoy us, as we are in our way, traveling towards the land of promise, what do they else, but as the Amalekites did before? and if they take part with them in their sin: may we not hope, that they shall be made partakers of their vengeance also? Let Moses on the top of the hill, in the sight of the host of the Lord, and in the sight of all their enemies, advance the lords Standard, if he be old, and therefore somewhat weak, and be not able still to advance it in such sort as he should, let Aaron and Hur be supporters unto him, that so the lords Standard may still be advanced: and then it need not to be doubted of any, but that our Amalekites also shall soon be beaten back, and taught to give more quiet passage to the children of Israel, as they are (at the lords appointment) to pass by their borders. And if these Amalekites of ours, in this large space of repentance that God doth give them, will in no time turn to the Lord, why may we not look, but that on them the Lord will at the length bring an utter destruction, even before our eyes in sight: unless it please him, of mercy to spare them, or to reserve them to heavier judgements against that day, when he shall call to account all the ungodly of the earth, for all their ungodly deeds which they have ungodly committed, and for all their cruel speakings which ungodly sinners have spoken against him? That (as yet) we are not so fully entered into the possession of our inheritance, whom may we thank so much as ourselves? For when God would have brought us in, we made light account of it, and did not believe his goodness towards us: we would needs have searchers to go and see, whether it were so good a land, and whether we should be able to get it. God had already told us, both that it was a notable land, and that he would give it unto us: but that would not serve. If men of our own choice did not tell us so too, we thought it no wisdom, so soon to yield unto the bare word of God alone: and we were not ashamed, to put to his trial even the truth of God himself, and to make him to stand at our bars, and there to be tried by the verdict of lying men. What reason therefore, but that, having done so great dishonour (or villainy rather) to the God of all truth and glory, we should justly he excluded for a time from that comfortable fruition of this land of promise that now we would so fain enjoy. But seeing that we the children of those our great ancestors have so long been kept out, and borne the iniquity of our parent's refusal, what letteth but that now, when we see that God beginneth to perform his mercies towards us, we may hope that the time of that wrath of his is almost expired, and that now he is willing and reedy to bring, us in, and to put us in full possession? If we also have had our Moabites and Midianites, that have busily sought to infringe our peace, and to make, a breach into the good estate that God hath given us, and have hired their Balaams against us, if not once or twice, but very often they have assayed, by secret practices to do us some mischief: If they have multiplied their masses against us, and never so often reiterated that sacrifice of theirs which they call unbloody, but yet is bloody and cruel in deed: must we therefore doubt, that sometime or other they shall prevail, and that the Lord will cast us headlong down, into that insatiable gulf of their bloodthirstiness? Or many we not rather hope, on behalf of the quarrel that we have in hand, that as at that time he confounded all their devices, and made frustrate all their attempts, and turned the cruel and deadly cursing that they had intended, into a rich and special blessing: so now likewise he will in like sort accurse all their open attempts and secret counsels, that never they shall be able to prevail against the cause that we have in hand, but that, even by their own endeavours, they must come down more and more? 
Est. 6.18.  If not only the wiser friends of Haman but even Zaresh his wife likewise espied, that whereas they perceived now, that Mordecai whose destruction he sought, was found to be one of the people of God, he should never prevail against him, but should certainly fall before him more and more: how much rather ought we to be assured, and what dullness were it not to perceive, that, seeing they have already attempted the like cruelty against the people of God, utterly to destroy them all, but now in these days have begun to fall before them, they should not now be near to their end, and daily more and more come down before those that they would have devoured, the invincible race that is borne a new, not of corruptible seed, but of incorruptible, the eternal truth of the living God? And if we could open but the ears of our minds by faith, no doubt we might find, that even in their secret corners among themselves, many of them have such speeches one with another, complaining of their own ruinous state, and setting it down for a very truth, and that themselves do look for no other, but that in this cause we are so blessed of God himself, as that their cursings can take no place, but that the cause we have in hand must still prevail, and that their impugning of it can be of no force, but against themselves. Not long since we grant, that a few of them did very often and very easily put to flight many of us: and, if any stood against them, they easily bereft them of their liberty, lands, and life. But those were the days of the heavy wrath of the Lord: and the time as then was not come, wherein God meant to show forth his power on their behalf. But as the Israelites did shortly after, when the time of vengeance was overblown, notably prevail against the Canaanites, Amorites, and Midianites, clean beyond all expectation: so, what letteth, but that the Lord having already begun to work so mightily for us also, in the quarrel we have in hand, we may with good comfort lift up our heads, and confidently look for the full performance of it at his good pleasure? jordan with us also had filled the brinks, and seemed at the first utterly to deny all passage to any that would attempt to enter: in earthly power they were so strong apart by themselves, and in this quarrel so knit together the one with the other, the ecclesiastical and civil together. But when now the time was come, the Priests that bore the Ark of the Lord, could no sooner by the commandment of joshua step into the river, and but proffer to make their entry, but that by and by (a wonder to see) the waters parted and gave them passage on dry ground. Our jericho also was very strongly walled about. But are not the walls thereof in good part fallen already: and do they not yet daily fall more and more, at least wheresoever the Priests do sound their trumpets, and the people, according thereto, lift up their voice, and cry them down? Many Kings and Princes there are that have gathered themselves together against our joshua also, so soon as ever he hath made his entry: and though it were in so wonderful manner, that therein only they may plainly perceive that his entry was from above, by the mighty hand of God, yet were they not so touched therewith, but that still they would bend their forces against him so much as they could. But what have they gained thereby? divers of them have sharply felt the mighty hand of God against them: and what letteth, but that we may look to see these beginnings, at the length to be brought to happy endings? Certainly our joshua is to prevail, against all those that come against him, and to divide the promised land to the children of Israel. Only let us take heed to this, that when God is so ready as to bestow these mercies on us, ourselves be not so far to seek when we should receive them, or do not endeavour in such sort to address ourselves thereunto, as our own good, and the nature of the cause doth require. Let there be no want in us: and then shall we undoubtedly see the goodness of God in the land of the living. For he is faithful, that so hath promised.  
18 And now, O Lord what else remaineth, 
A Prayer upon this whole story.  but that as thou hast already begun, to thy glory and our comfort, thus far to advance thy kingdom among us: even so it would please thee to proceed unto the end, even to the full accomplishment of it? The Gospel that thou hast sent unto us (and which as thou hast advanced already in some good measure, so we desire that it may be advanced still, every day more and more) what is it else but the power, and very Sceptre of thine anointed? And what one is there among us all, that may reasonably doubt, but that thine holy oil is upon it? When thy holy spirit worketh so mightily with it, even that only doth sufficiently witness that it also is anointed by thee. The benefit, that thereby redoundeth to others, is so apparent and great, that in that respect also it may not be doubted, but that it proceedeth from thee, and right well deserveth to be further advanced, that so the benefit that cometh with it may be thereby enlarged to more. For by it also our troubled spirits and doubtful hearts towards God are notably appeased, and deeply settled in sound comfort and joy: in that we understand thereby, how thy wrath is appeased towards us, and that there is no damnation to those that are in thee. And whereas we also were as much in bondage to certain of late, as thy Israel was to those philistines then, and out faced likewise with a monstruous Goliath, that defied thy saints, and often broke forth into most blasphemous speeches against thy truth, and of whom all thy people were so afraid, that they durst not abide his presence: thou hast in these days, and before our eyes, by this the power of thy outstretched and mighty arm, so notably overthrown and trodden down, that outgrown Champion of theirs, and therewithal put the whole power of them to such a flight, as that thereby thou hast delivered many of thy people out of their hands, and so unjointed their power over the residue also, that now it is no hard matter for any that will, to deliver themselves from this their tyranny. Neither can it be denied but that in these days there are not a few that do bear it such a good will, as that thereby thou hast made unto it (in these secondary means with us) a readier way to come to the height that is due unto it. For not only the people generally do in many places bear good will unto it, and leaving the glory of a thousand to Saul, ascribe no less than ten thousand to it: but many jonathans' also there are, whose hearts thou hast in such sort touched, that they have it in so great, not estimation only, but even admiration also, that all they can do is too little for it. Neither their furniture, nor habiliments of honour are so dear unto them, but that it must have them all: and though it be their own father that would do it any dishonour, or hurt: yet can they not suffer it at their hands neither, but still prevent it so much as they can. And whereas yet there are many likewise, that are enemies unto it: yet doth not that enmity of theirs proceed of other occasion, then that of Saul did against David; nor yet is prosecuted in other manner. For what other thing is there, that so kindleth their hearts against the Gospel, but only the ill temper that is in them, and for that they plainly see, that it is the thing that thou art disposed now to advance: and that themselves, and their lose regiment must now come down, and give place unto it? And that it might the better be known to be of the same nature that the other was of, how doth it proceed after one and the self same manner: first in secret, and openly after; and yet very rageous not only against David himself, but also against many others for his sake, even as their fury therein doth lead them? A thing that though themselves perceive not, yet is it to us, and to all that are able to see, a sufficient matter whereby to decipher, both what it is they do impugn, and who they are that do impugn it. We see likewise and must needs acknowledge (and as to our comfort we do behold it, so do we right gladly acknowledge it also) that notably thou hast begun already to advance thy Gospel among us: that thou hast made it a ready way, by preserving, increasing, and strengthening those, by whom it pleaseth thee to advance it: and that thou hast already subdued many countries and kingdoms unto the obedience of the same, and much weakened divers of those that stand against it. In Hebron thou dost already reign, over the tribe of judah thine own kindred: and though Israel (for many of them) do as yet stand out against thee: yet those also hast thou weakened much, and daily increasest in strength against them. But O Lord such is thy majesty, and so worthy art thou to rule over all, that not only those that are nearest unto thee, but the farthest also, even to the uttermost ends of the earth, aught to yield their obedience to thee. True it is that in David we found very good things, and such as might well commend him to us, unto the place that thou at the length didst call him unto: towards thee, a special good regard to thy will, and a delight in thee and thine: and towards others, a very good heart, not only to his acquaintance and friends, but even to strangers and enemies also. But whence had David these, but from thee? In him they were but in some measure: and, in comparison, but in small portions neither: in thee they are immeasurable, and in greater abundance, than can be conceived. He was but a shepherd at the first: though it pleased thee after to make him a King. The baseness of his estate before, might be no hindrance at all unto him, to his further advancement when the time was come, wherein thou didst mean to bestow it upon him. Thy Son our Lord, hath been, thou knowest, a Shepherd already: he disdained not to abase himself unto it: and he stuck not for any travail or pains, that did appertain to the full accomplishment of it. And should he not have as ready a way thence to the kingdom, as David had? Or could the son of Ishai be so advanced: and shall not the eternal Son of the Father, the God of all power and glory, and to whom only all kingdom and majesty doth only belong, have as ready a way unto it? Ourselves, we grant, by whom we would have this kingdom of thine to be advanced, are far short in all such graces as were meet for those that should be vouchsafed that special favour. But neither is there any flesh and blood in thy sight found worthy of any such favour: neither is it meet, that for our unworthiness, thy kingdom should not be advanced on earth; in such sort as to thy glory doth appertain, and may stand with thy pleasure here on earth. And seeing that it pleased thee, in the face of thine anointed to vouchsafe that favour to David thy servant, notwithstanding that of himself he was no better than any others, and notwithstanding those great infirmities of his that were found in him after his calling: we humbly beseech thee, in those thy mercies so to cover whatsoever corruption is in us, as that for it thou suffer not the advancement of thy kingdom to be hindered among us. Israel (thou seest, for a great part of us) is yet in bondage unto those philistines of ours, and by them kept under, in miserable slavery, and gross idolatry: and, such as thou hast set up among us, to proceed and go forward with this our deliverance, do (for the most part) so little remember that part of their duty, that therein they do but very little: and many of them nothing at all. Saul did somewhat, and marvelous well, in comparison of many of ours: not only, when his kingdom was better confirmed (as against the philistines, and Amalekites also) but even at his first entrance likewise, when as he was but newly come to his kingdom, and the same did hang but loosely unto him as yet, as in that valiant expedition of his against the Ammonites at jabesh-gilead. But the less, O Lord, that they have done, and are disposed as yet to do: the more needful is it for thee, to take some further order for it, both for the relief of thy distressed people, and for the advancement of thy kingdom among us. The less likewise, that our mean and base estate here in this life, is capable of so great prosperity and glory, as to thy kingdom of right appertaineth, the more we desire that it would please thee to hasten the time of the second coming of our Lord and Saviour, that he taking down this Tabernacle on earth, may set up thy palace for ever in heaven, and there advance thy glorious kingdom even to the full. The cause, O Father, we know is thine; and we are thine: and now having made our prayers to thee, we humbly beseech thee to hear the same, even in the face of thine anointed, jesus Christ thy Son our Lord, to whom with thee and the holy Ghost be ascribed all power, thanks, kingdom, and glory, for ever and ever. Amen.  

The exercise that David used, more specially described.  

Of the exercise of David in those Psalms that he made in the time of trouble.  19 IN what sort David exercised himself in those his troubles, is already declared, so far as the course of the history yielded. But than it was noted withal, that it might be farther gathered out of the Psalms: those I mean that he made in those his troubles, as occasion from time to time was given him. Of which as then I promised to 〈◊〉 somewhat to the end of the treatise, so now I mean, by the greatness of God, here to perform it: that so we may, with one 〈◊〉 the self-same labour see, both how David in that case was occupied, and how we also might, in these days of ours, to good purpose employ ourselves. And first the truth is that if we were of that good temper that David was of, we needed none other, 
In wh●●● they 〈◊〉 fit us lik●●.  but even those Psalms in order as they lie that then he made: so oft as our occasion is none other, than was that of his whereupon they were made. For then being in like sort exercised, they would as fitly agree unto us, as they did unto him, if we were of such disposition as that we could so fitly and readily apply them to our case, as he at that time did apply them to his. But then must we be of a quick and a nimble spirit, and well experienced in such manner of exercise, as it pleaseth the Lord to use towards his children: so that we may at once, and, as it were with one breath, readily fall in with all sorts of passions and affections whatsoever, that the spirit of God in such case stirreth up, in those whom it pleaseth him to exercise. For so shall we find that David did, in most of the Psalms that ever he made: not only in these that now we speak of, but in most of the residue also: sometime beginning with a prayer, and by and by falling into thanksgiving: sometime acknowledging his great fear of the enemy, and straight way growing to invincible boldness: sometime complaining of the great corruption of the world, and forthwith reposing himself in the goodness of God. But the forms and examples hereof are so many and divers, that it were hard to reckon them up: and it is sufficient for us, unto the purpose that now we have in hand, to be thus far warned before, that we can hardly apply most of the Psalms to our use, saving only when we are in such sort exercised as David was at the time when he made them: and unless we first suppose ourselves to that pliableness of mind, that we may be 〈◊〉 readily to fall in with whatsoever motion it is, that the Sp●●●● of God shall stir up in us. In which case, as I said before 〈◊〉 I again, that we need none other, but only to 〈…〉 Psalms in order as they lie: and add this further, not only that we need none other, but also that we can not have, as I do take it, so perfect a course any way else. And for those that are disposed to take that course, it is not amiss here to set down, what those Psalms are, that do appertain to this compass of time, and to the matter that now we speak of. Wherein because there is some diversity of opinion among the best approved authors, therefore I cannot promise to do it, but in such sort, as that some may take exception unto it: as that, either there are more, that might be referred unto this place: or else, that some of those that are taken in by me to that account, might better be spared. For though most of them be such, as by the text itself, are plainly noted to appertain unto that time: yet others again there are, that have no such evidency in the matter, and yet by good circumstances are most likely to belong unto it. And those that are of this sort I take to be a sixth part of the whole, or to the number of twenty and five: not that I prejudice the judgement of any, that inclineth to another opinion, either on the one side, or on the other, but that I content myself to set down, 
Which are those Psalms that David made in this time of his trouble. 4.7.11.26.34.35.42.43.52.54.55.56.57.58.59.60.63.84.94.109.116.120.131.140.141. In what case they may fit us best, when they are drawn unto certain principal heads.  what, by the search that I have made, I find to be the most likely. Which 25. also are these, the 4, the 7, the 11, the 26, the 34, and 35, the 42, and 43, the 52, 54, 55, 56, 57, 58, 59, the 60, and 63, the 84, the 94, the 109, the 116, the 120, the 131, the 140, and 141. But now because that many of us are not any thing near in such sort exercised as David was, nor of so quick and nimble spirits to any good: therefore in that order and course that they lie, they do not so much affect many of us, as otherwise they would, that lightly have not any such feeling, but only of some one or two special matters, every one as he findeth himself to be more specially touched: or, if we have feeling of more beside, yet because we are not so thoroughly exercised therein, we are not able, in such fort as those Psalms direct us, so readily to go from one to another, but incline rather, either still to abide in some one, for that one time of our prayers, or at least not to departed from it unto another, but by some such manner of digression, as might serve by little and little to draw our minds (as it were by degrees) from the same that we have in hand, unto that other with the which we should fall: in. And yet is it good for us to consider, that in such case we are not to think of ourselves alone, but to lay before us the estate of all generally, and of every member in particular. Which course if we take, then is there nothing in these Psalms of his, but such as at all times doth fitly belong, either to ourselves, or to some others that are members (with us) of the mystical body of Christ. But because that many there are, that can not take so perfect a course, for this cause have I thought it worth the labour, to sort such things as we have in those Psalms, unto certain principal heads: that as those that can readily go with David, and are so exercised, have that course that is meetest for them in the Psalms themselves; so others likewise that are less exercised, or not so ready, may have wherein they may be fruitfully occupied, in any of those points, wherewith David at this time was exercised. And those chief and principal points wherewith David was exercised when he made those Psalms, 
What those chief and principal heads are, whereunto the effect of all those Psalms may be reduced.  (as may appear by the matter or substance of them) were generally but two. For either he considereth of the hard estate that by means of his enemies he was in: or else of the goodness of God towards him. When he considereth of the hardness of that estate that by means of his enemies he was in, sometimes he doth but unfold it, and sometime he prayeth against it. When he considereth of the goodness of God towards him, sometimes he is occupied, in declaring that trust and confidence that he hath in God, notwithstanding all his calamities and evils whatsoever, sometime he promiseth that he will be thankful. And the better to declare what trust and confidence he hath in God, notwithstanding all his calamities and evils whatsoever, he doth both profess the same unto God, and so frameth his speech unto others withal, as that thereby also he doth plainly declare, that there was in him a notable confidence. Which his speech unto others resteth in two principal points: one, that he upbraideth the enemy, and as it were triumpheth over him; the other, that he comforteth the godly, and, being himself in great distress, nevertheless he will be a comforter to others. So, if we mark, they all do make six principal heads. For, either he unfoldeth the estate he was in: or prayeth against it: or showeth his confidence in God: or upbraideth the enemy: or comforteth the godly: or is occupied in thanksgiving. Which, being six may yield one to every day in the week: and all to the Sabbath. The first also, and the last, do each of them yield a couple of Psalms: the second, and third, each of them three: and the fourth, and the fift, are both but single. The reason whereof will better appear in the arguments of them, as hereafter ensueth to every one.    

20 The Argument of both the Psalms of the first sort.  
He first unfoldeth the hard case that he was in: which also may be a right pattern (being rightly applied) of the estate of many of those that profess the Gospel. And as David so opened his case then: so is it good for us also, to open our case now.  


The first Psalm of the first sort.  

The Argument.  
In the former of these two Psalms, he showeth the rage of the enemy: how they gather themselves together, how proudly and cruelly they use their tongues, how ill and wicked they are in their deeds, and, on his part, how undeserved.   

The Psalm. 
The first Psalm.   
O God, the proud are risen against me, and the assemblies of the violent men have sought my soul: and have not set thee before them. 
86.14.   
For strangers are risen up against me: tyrants seek my soul: they have not set God before them. 
54.3.   
They gather them together against the soul of the righteous, and condemn the innocent blood. 
94.21.   
They gathered together and kept themselves close: they mark my steps because they wait for my soul. 
56.6.   
They prate & speak fiercely: all the workers of iniquity vaunt themselves. 
94.4.   
They have sharpened their tongues like a serpent: adders poison is under their lips. 
240.3.   
For the mouth of the wicked, and the mouth full of deceit are opened upon me: they have spoken to me with a lying tongue. 
109.2.   
For they speak not as friends: but they imagine deceitful words against the quiet of the land: 
35.2.   
With the false scoffers at banquets, gnashing their teeth against me. 
35.16.   
Behold they brag in their talk, and swords are in their lips, for who, say they, doth hear? 
59.7.   
The words of his mouth were softer than butter, yet war was in his heart: his words were more gentle than oil, yet they were swords. 
55.21.   
They smite down thy people, o Lord, and trouble thine heritage. 
94.5.   
In whose hands is wickedness, and their right hand is full of bribes. 
26.10.   
They slay the widow and the stranger, and murder the fatherless. 
94.6.   
Yet they say the Lord shall not see, neither will the God of jaakob regard it. 
94.7.   
Mine enemies would daily swallow me up, for many fight against me, o thou most high. 
56.2.   
Which imagine evil things in their heart, and make war continually. 
140.2.   
And they gaped on me with their mouths, saying, Aha, Aha, our eye hath seen. 
35.21.   
For lo the wicked bend their bow, and make ready their arrows upon the 
11.2.  string, that they may secretly shoot at them, which are upright in heart.  
For the foundations are cast down, and what hath the righteous done? 
11.3.   
Many say, who will show us any good? but Lord, lift up the light of thy countenance upon us. 
4.6.   
They go to & fro in the evening: they bark like dogs, & go about the city. 
59.6.   
Because they have no changes, therefore they fear not God. 
55.9.   
Day and night they go about it, upon the walls thereof: both iniquity and mischief are in the midst of it. 
10.   
Wickedness is in the midst thereof: deceit and guile depart not from her streets. 
11.   
Mine own words grieve me daily: all their thoughts are against me to do me hurt. 
56.5.   
The proud have laid a snare for me, & spread a net with cords in my pathway, and set grens for me. 
140.5.   
They have laid a net for my steps: my soul is pressed down. 
57.6.   
For lo they have laid want for my soul: the mighty men are gathered against me, not for mine offence nor for my sin, o Lord. 
59.3.   
For without cause they have hid the pit & their net for me: without cause they have digged a pit for my soul. 
35.7.   
Cruel witnesses did rise up: they asked of me the things that I knew not. 
11.   
They compassed me about also with words of hatred, and fought against me without a cause. 
109.3.   
For my friendship they were mine adversaries, but I gave myself to praies; 
4.   
And they have rewarded me evil for good, and hatred for my friendship. 
5.   
They rewarded me evil for good, to have spoiled my soul. 
35.12.   
In mine adversity they rejoiced, and gathered themselves together: the abjects assembled themselves against me, and I knew not: they tore me, and ceased not. 
15.   
They run and praepare themselves without a fault on my part: arise therefore to assist me, and behold. 
59.4.     

The second Psalm of the first sort.  

The Argument.  
He unfoldeth his hard estate in respect of himself, and others of the godlier sort, not only showing that their case is hard, but also that it is on their part undeserved, and that it is grievous unto him to have so much as his being among them. We also may find the self-same measure, at the hands of those that are enemies to the Gospel, and may fruitfully occupy ourselves, in respect thereof, as we are hereby directed.   

The Psalm. 
The second Psalm.   
AS the Hart brayeth for the rivers of water, so panteth my soul after thee, o God. 
42.1.   
My soul thirsteth for God, even for the living God: when shall I come, and appear before the presence of God? 
2.   
My tears have been my meat day and night, while they daily say unto me, where is thy God. 
3.   
When I remembered these things, I powered out my very heart, because I had gone with the multitude, and led them into the house of God with the voice of singing, and praise, as a multitude that keepeth a feast. 
4.   
They going through the dry vale of Baca make wells therein: the rain also so covereth the pools. 
84.6.   
They go from strength to strength, till every one appear before God in Zion. 
7.   
Yea the sparrow hath found her an house and the swallow a nest for her, where she may lay her young: even by thine altars, o Lord of hosts, my king, and my God. 
3.   
O God, thou hast cast us out, thou hast scattered us, thou hast been angry: turn again unto us. 
60.1.   
Thou hast made the land to tremble, and hast made it to gape, heal the breaches thereof: for it is shaken. 
2.   
Thou hast showed thy people heavy things: thou hast made us drink the wine of giddiness. 
3.   
Our bodies lie scattered at the graves mouth, as he that heweth wood or diggeth in the earth. 
141.7.   
My God, my soul is cast down within me, therefore do I remember thee (in all the places of my banishment:) from the land of Iorden (on the East) from Hermon (on the North,) and from the lesser mountains (of judeah, on the South.) 
42.6.   
One deep calleth another deep, by the noise of thy water spouts: all thy waves and thy floods are gone over me. 
7.   
My bones are cut asunder, while mine enemy's reproach me, saying daily unto me, where is thy God? 
10.   
My heart trembleth within me, & the terrors of death are fallen upon me. 
55.4.   
Fear and trembling are come upon me, and an horrible fear hath covered me. 
5.   
And I said, oh, that I had wings like a dove: then would I fly away & rest. 
6.   
Behold I would take my flight far of, and lodge in the wilderness. 
7.   
I would make haste for my deliverance, from the stormy wind & tempest. 
8.   
My soul is among Lions: I lie among the children of men that are set on fire: whose teeth are spears and arrows, and their tongue a sharp sword. 
57.4.   
Because I am poor and needy, and mine heart is wounded within me. 
109.22.   
I depart like the shadow that declineth, & am shaken off, as the grasshopper. 
23.   
My knees are weak through fasting, and my flesh hath lost all fatness. 
24.   
I became also a rebuke unto them: they that looked upon me, shaked their heads. 
25.   
Surely mine enemy did not defame me: for I could have borne it: neither did mine adversary exalt himself against me: for I would have hid me from him. 
55.12.   
But it was thou, o man, even my companion, my guide, and familiar. 
13.   
Which delighteth in consulting together, and went into the house of God as companions. 
14.   
He laid his hands upon such, as be at peace with him, and he broke his covenant. 
20.   
Yet, when they were sick, I was clothed with sack: I humbled my 
35.13.  soul with fasting: and my prayer was turned upon my bosom.  
I behaved myself as to my friend, or as to my brother: I humbled myself mourning as one that bewaileth his mother. 
14.   
I have not haunted with vain persons, neither kept company with the dissemblers. 
26.4.   
I have hated the assembly of the evil, and have not companied with the wicked. 
5.   
Lord, mine heart is not haughty, neither are mine eyes lofty, neither have I walked in great matters and hid from me. 
131.1.   
Surely I have behaved myself, like one weaned from his mother, and kept silence: and I am in myself as one that is weaned. 
2.   
My soul hath too long dwelled with him that hateth peace. 
6.   
Woe is me that I remain in so long an exile, and still wander as those that dwell but (only) in tents. 
5.   
I seek peace, and when I speak thereof they are bend to war. 
7.      

The Argument of those three Psalms that are of the second sort.  
Secondarily he prayeth for help: beseeching the Lord; that he will consider the estate they are in, and that himself will give them help, whereunto appertain these three Psalms that follow.  

The first Psalm of the second sort.  

The Argument.  
In the first of these Psalms he stirreth up the Lord to hear, and to regard his prayer: and to address himself to help. Whereby we also may better see how (in this case of ours) we may power forth such prayers also.   

The Psalm. 
The third Psalm.   
O Lord, I call upon thee: hast thee unto me, hear my voice when I cry unto thee. 
141.1.   
O God, hear my prayer: hearken unto the words of my mouth. 
54.2.   
O Lord God of hosts, hear my prayer: hearken o God of jaakob. 
84.8.   
Behold, o God, our shield, and look upon the face of thine anointed. 
9   
Give care, o Lord, unto my Prayer, and hearken unto the voice of my supplication. 
86.6.   
In the day of my trouble I will call upon thee: for thou hearest me. 
7.   
Thou art my God: hear, o Lord, the voice of my Prayers. 
146.6.   
Hear me when I call, o God, of my righteousness: thou hast set me at liberty when I was in distress: have mercy upon me, and hearken unto my Prayer. 
4.1.   
Let my Prayer be directed in thy sight as incense: and the lifting up of my hands as an evening sacrifice. 
141.2.   
Hold not my tongue, o God of thy praise. 
109.1.   
Arise, o Lord, in thy wrath, and lift up thyself against the rage of mine enemies, and awake for me, according to the judgements that thou hast appointed. 
7.6.   
O Lord God the avenger, o God the avenger, show thyself clearly. 
94.1.   
Exalt thyself, o judge of the world, and render a reward to the proud. 
2.   
Thou hast seen it, o Lord: keep not silence: be not far from me, o Lord. 
35.22.   
Plead thou my cause, o Lord, with them that strive with me: fight thou against them, that fight against me. 
34.1.   
Lay hand upon thy shield and buckler, and stand up for my help. 
2.   
Save me, o God, by thy name, and by thy power judge me. 
54.1.   
Turn unto me, and have mercy upon me: give thy strength unto thy servant, and save the son of thy handmaid. 
86.16.   
Show a token of thy goodness towards me, that they which hate me, may see it, because thou, o Lord, hast helped me and comforted me. 
17.   
Exalt thyself, o God, above the heavens, and let thy glory be upon all the earth. 
57.5.11.   
Wilt not thou, o God, (which hadst cast us off, and didst not go forth, o God, with our armies.) 
60.10.   
Give us help against trouble? for vain is the help of man. 
11.   
O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth after thee, in a barren and dry land without water. 
69.1.   
Bring out also thy spear and stop the way against them that persecute me: say unto my soul, I am thy salvation. 
35.3.   
So shall the congregations of the people compass thee about: for their sakes therefore return on high. 
7.7.     

The second Psalm of the second sort.  

The Argument.  
In this second Psalm ensuing, he doth more specially direct his prayers against the enemies, desiring God to abate their force, and to bring them down. This he doth very earnestly, and by many apt similitudes, and other force of speech: notably expressing how much he desireth, on the behalf of God's glory, their utter destruction. And we likewise, coming to these that are enemies to us for the Gospel's sake, if so be that we firmly retain an unfeigned love of their persons, and of such good things as are in them (and, in that respect pray for them) not only we may in such sort pray against them, in respect of the glory of God: but also we ought so throughlie to be touched therewith, that how dear so ever otherwise they are unto us, yet in this respect we should spare them nothing at all, to the impeachment of any part of his honour.   

The Psalm. 
The 4. Psalm.   
LOrd, how long shall the wicked, how long shall the wicked triumph? 
94.3.   
Even thou, o Lord God of hosts, o God of Israel, awake to visit all the heathen, and be not merciful unto those that transgress maliciously. 
59.5.   
Let not the wicked have his desire, o Lord, perform not his wicked thoughts, lest they be too proud. 
140.8.   
Let them not say in their hearts, o, our soul rejoice: neither let them say, we have devoured him. 
35.25.   
Break their teeth, o God, in their mouths: break the jaws of the young lions, o Lord. 
58.6.   
They think they shall escape by iniquity: o God, cast these people down in thy anger. 
56.7.   
Destroy, o Lord, and divide their tongues: for I have seen cruelty and strife in the city. 
55.9.   
Let death cease upon them, let them go down quick into the grave: for wickedness is in their dwellings, even in the mids of them. 
15.   
Let him consume like a snail that melteth: and like the untimely fruit of a woman that hath not seen the Sun. 
58.8.   
Let them be confounded and put to shame, that seek after my soul: let them be turned back, and brought to confusion, that imagine mine hurt 
35.4.   
Let them melt like the waters, let them pass away: when he shooteth his arrows, let them be as broken. 
58.7.   
As raw flesh, before your pots feel the fire of thorns: so let him carry them away as with a whirlwind in his wrath. 
9   
Let them be as chaff before the wind, & let the Angel of the Lord scatter them. 
35.5.   
Slay them not, lest my people forget it: but scatter them abroad by thy power, and put them down, o Lord, our shield. 
59.11.   
For the sin of their mouth, and the words of their lips: and let them be taken in their pride, even for their perjury and lies that they speak. 
12.   
Consume them in thy wrath: consume them that they be no more: & let them know that God ruleth in jaakob, even unto the ends of the world. 
13.   
Let their way be dark & slippery: and let the Angel of the Lord persecute them 
35.6.   
Let coals fall upon them: let him cast them into the fire, and into the deep pits that they rise not. 
140.10.   
Let destruction come upon him at unawares, and let his net, that he hath laid privily, take him: let him fall into the same destruction. 
35.8.   
Let the wicked fall into his nets together, whiles I escape. 
141.10.   
Set thou the wicked over him, and let the adversary stand at his right hand. 
109.6.   
When he shallbe judged, let him be condemned, & let his prayer be turned into sin. 
7.   
Let his days be few, and let another take his charge. 
8.   
Let his children be fatherless, and his wife a widow. 
9   
Let his children be vagabonds and beg their bread, coming out of their places destroyed. 
10.   
Let the extortioner catch all that he hath, & let the stranger spoil his labour. 
11.   
Let there be none to extend mercy unto him: neither let there be any to show mercy upon his fatherless children. 
12.   
Let his posterity be destroyed, and in the generation following let his name be put out. 
13.   
Let the iniquity of his fathers be had in remembrance, with the Lord: and let not the sin of his mother be done away. 
14.   
But let them always be before the Lord, that he may cut off their memorial from the earth. 
15.   
Let destruction be unto him, as a garment to cover him, and for a girdle wherewith he shallbe always girded. 
19   
Let this be the reward of mine adversary from the Lord, and of them that speak evil against my soul. 
20.   
As for the chief of them that compass me about, let the mischief of their own lips come upon them. 
140.9.   
Let mine adversaries be clothed with shame, and let them cover themselves with their confusion, as with a cloak. 
109.29.   
O let the malice of the wicked come to an end: but guide thou the just. 
7.9.   
Let them be confounded and put to shame together, that rejoice at mine hurt: let them be clothed with confusion and shame, that lift up themselves against me. 
35.26.   
But let them be joyful and glad that love my righteousness: yea let them say always, let the Lord be magnified, which loveth the prosperity of his servant. 
27.     

The third Psalm of the second sort.  

The Argument.  
In the third he prayeth for the preservation of himself, and the godlier sort: as having consecrated themselves unto him: and for that they have deserved no such thing at their enemy's hands, as was by them intended against them. And as there is, in these days of ours, good cause, as earnestly for to beg for our safety at the hands of God: so may we likewise in these respects be bold to do it, and hope well of the success that God shall give it.   

The Psalm. 
The fifth Psalm.   
judge me, o God, and defend my cause, against the unmerciful people: deliver me from the deceitful and wicked man. 
43.1.   
Incline thine care, o Lord, and hear me: for I am poor and needy. 
86.1.   
Be merciful unto me, o Lord: for I cry unto thee continually. 
3.   
O my God deliver me from mine enemies, defend me from them that rise up against me. 
59.1.   
Deliver me from the wicked doers, and save me from the bloody men. 
2.   
For the voice of the enemy, and for the vexation of the wicked: because they have brought iniquity upon me, and furiously hate me. 
55.3.   
Hearken unto me and answer me: I mourn in my prayer and make a noise. 
2.   
Hear my prayer, o God, and hide not thyself from my supplication. 
1.   
O Lord my God, if I have done this thing: if there be any wickedness in my hands: 
7.3.   
If I have rewarded evil unto him that dealt friendly with me (yea I have delivered him, that without any cause is mine enemy) 
4.   
Then let my enemy persecute my soul, and take me: yea let him tread my life down upon the earth, and lay mine honour in the dust. 
5.   
Stand up, O Lord, in thy wrath, and lift up thyself: because of the indignations of mine enemies, arise up for me in the judgement that thou hast commanded. 
6.   
But judge thou me, o Lord my God, according to thy righteousness, and let them not rejoice over me. 
35.24.   
O Lord I have loved the habitation of thy house, and the place where thine honour dwelleth. 
26.8.   
Gather not my soul with the sinners, nor my life with the bloody men. 
9   
judge me, o Lord, for I have walked in mine innocency: my trust also hath 
1.  been in the Lord: therefore shall I not slide.  
Arise and wake to my judgement, even to my cause my God, and my Lord. 
35.23.   
Be merciful unto me, o God, for man would swallow me up: he fighteth continually and vexeth me. 
56.1.   
Deliver my soul; o Lord from lying lips, and from the deceitful tongue. 
120.2.   
Deliver me, o Lord, from the evil man: praeserve me from the cruel man. 
140.1.   
Lest he devour my soul like a lion, and tear it in pieces while there is none to help. 
7.2.   
Keep me from the snare which they have laid for me, and from the grens of the workers of iniquity. 
141.9.   
Let not them that are mine enemies unjustly rejoice over me: neither let them wink with the eye, that hate me without a cause. 
35.19.   
Keep me, o Lord, from the hands of the wicked: praeserve me from the wicked man, which purposeth to cause my steps to slide. 
140.4.   
But thou, o Lord, my God deal with me according to thy name: deliver me (for thy mercy is good.) 
109.21.   
Lord, how long wilt thou behold this? deliver my soul from their tumult, even my desolate soul from the lions. 
35.17.   
For thou art the God of my strength: why hast thou put me away? why go I so mourning when the enemy oppresseth me. 
43.2.   
Help me, o Lord my God: save me according unto thy mercy. 
109.26.   
And they shall know that it is thy hand, and that thou Lord hast done it. 
27.   
Though they curse, yet thou wilt bless: they shall arise and be confounded: but thy servant shall rejoice. 
28.   
Prove me, o Lord, and try me: examine my reins and my heart. 
26.2.   
Teach me thy way, o Lord, and I will walk in thy truth: knit my heart unto thee, that I may fear thy name. 
86.11.   
Send thy light and thy truth: let them lead me: let them bring me unto thy holy mountain, and to thy tabernacles. 
43.3.   
Set a watch, o Lord, before my mouth: and keep the door of my lips. 
141.3.   
Incline not mine heart unto evil, that I should commit wicked works, with men that work iniquity: and let me not eat of their delicates. 
4.   
Let the righteous smite me: for that is a benefit: and let not him reprove me, and it shall be a precious oil, that shall not break mine head: for within a while I shall even pray in their miseries. 
5.   
Praeserve thou my soul, for I am merciful: my God save thou thy servant that trusteth in thee. 
16.2.   
Rejoice the soul of thy servant: for unto thee, o Lord, do I lift up my soul. 
4.      

The Argument of three other Psalms that do appertain to the third sort.  
Thirdly, he conceiveth good hope in the goodness of God: and doth not only acknowledge the same unto him: but laboureth also to strengthen himself therein more and more. Unto which three other Psalms likewise do appertain.  

The first Psalm of the third sort.  

The Argument.  
In this first Psalm he expresseth the confidence that he hath in the goodness of God, in respect of the cause that he hath in hand, and notably stirreth up himself thereunto: & yet but generally: and more specially after in those two that follow. And we likewise may hereby, not only express such confidence as we have: but see whereunto we may justly rise, (our cause being now, all one with his then) and how we are to stir up ourselves unto it.   

The Psalm. 
The 6. Psalm.   
O Lord my God, in thee I put my trust: save me from all that persecute me, and deliver me. 
7.1.   
Have mercy upon me, o God, have mercy upon me: for my soul trusteth in thee, and in the shadow of thy wings will I trust, till these afflictions do overpass. 
57.1.   
For thou, o Lord art a pitiful God and merciful, slow to anger, and great in kindness and truth. 
86.15.   
Mine eyes look unto thee, o Lord God: in thee is my trust: leave not my soul destitute. 
141.8.   
For thou Lord art good and merciful, and of great kindness unto all men that call upon thee. 
86.5.   
My soul cleaveth unto thee: for thy right hand upholdeth me. 
63.8.   
Thus I behold thee, as in the Sanctuary when I behold thy power and glory. 
2.   
When I was afraid, I trusted in thee. 
65.3.   
Thy vows are upon me, o God: I will render praises to thee. 
56.12.   
In God do I trust: I will not be afraid what man can do unto me. 
11.   
When I cry, them shall mine enemies turn back: this I know, for God is with me. 
9   
Thou hast counted my wanderings: put my tears in thy bottle: are not they in thy register. 
8.   
That thy beloved may be delivered, help with thy right hand, and hear me. 
60.5.   
And now thou hast given a banner to them that fear thee, that it may be displayed because of thy truth. 
4.   
The Lord is in his holy place: the Lords throne is in the heavens: his eyes will consider: his eyelids will try the children of men. 
11.4.   
God judgeth the righteous, and him that contemneth God, every day. 
7.11.   
I will walk in mine innocency: redeem me therefore & be merciful unto me. 
26.11.   
I will lay me down and sleep also in peace: for thou Lord only makest me dwell in safety. 
4.9.     

The second Psalm of the third sort.  

The Argument.  
In this Psalm he doth more specially express his confidence against his enemies: that though they be many and mighty, and fiercely bend: yet shall they notwithstanding be overthrown. And in the cause that we have in hand, we may in like sort make that account, if there be no fault in ourselves: and so hereby we are to raise up ourselves unto the like confidence also.   

The Psalm. 
The 7. Psalm.   
IN the Lord put I my trust: how say ye then to my soul, flee to your mountain as a bird? 
11.1   
How long will ye say, tush the Lord shall not see: neither shall the God of jaakob regard it. 
94. 7   
Take heed ye unwise among the people o ye fools, when will ye understand? 
8.   
He that planteth the ear, shall he not hear? or he that formeth the eye, shall he not see? 
9   
Or he that chasticeth the nations, shall he not correct? he that teacheth man 
10.  knowledge, shall he not know?  
But thou, o Lord, shalt have them in derision, & thou shalt laugh at all the heathen. 
59.8.   
The Lord knoweth the thoughts of man, that they are vanity. 
94.11.   
He is strong, but I will wait upon thee: for God is my defence. 
59.9.   
Behold he shall travail with wickedness: for he hath conceived mischief, but he shall bring forth a lie. 
7.14.   
His mischief shall return upon his own head, and his cruelty shall fall upon his own pate. 
16.   
My merciful God will prevent me: God will let me see my desire upon mine enemies. 
59.10.   
The Lord will try the righteous: but the wicked, and him that loveth iniquity doth his soul hate. 
11.5.   
He hath also prepared him deadly weapons: he will ordain his arrows for them that persecute me. 
7.13.   
Except he turn, he hath whet his sword: he hath bend his bow & made it ready. 
12.   
Upon the wicked he shall rain snares, fire, and brimstone, and stormy tempest: this is the portion of their cup. 
11.6.   
And thou, o God, shalt bring them down into the pit of corruption: the bloody, and deceitful men shall not live half their days: but I will trust in thee. 
55.23.   
Therefore they that seek my soul to destroy it, they shall go into the lowest parts of the earth. 
63.9.   
They shall cast him down with the edge of the sword, and they shallbe a portion for foxes. 
10.   
He shall reward evil unto mine enemies: oh cut them off in thy wrath. 
54.5.   
Through God we shall do valiantly: for he shall tread down our enemies. 
60.12.   
God hath spoken in his holiness: therefore I will rejoice: I shall divide Sichem, and measure the valley of Sucoth. 
60.6.   
Gilead shall be mine, and Manasseth shall be mine: Ephraim also shall be the strength of my head: judah is my lawgiver. 
7.   
Moab is my washpot: over Edom will I cast out my shoe: Palestina show thyself joyful for me. 
8.   
Who will lead me into the strong cities? who will bring me into Edom? 
9     

The third Psalm of the third sort.  

The Argument.  
In this likewise he doth more specially express his confidence, yet not so directly of the enemies now: but only on behalf of himself, and others of the godlier sort: showing that although their case be hard, yet shall they not miscarry: but shall have a ready help, in their mighty and merciful God. By direction whereof we likewise, in the cause that we have in hand, and so far as ourselves are no hindrance unto ourselves, are to raise up our faith unto the fullness of this assurance that we find in him.   

The Psalm. 
The 8. Psalm.   
GReat are the troubles of the righteous: but the Lord delivereth him out of them all. 
34.19.   
Surely the Lord will not fail his people, neither will he forsake his inheritance. 
94.14.   
The Angel of the Lord pitcheth round about them that fear him, and delivereth them. 
34.7.   
The eyes of the Lord are upon the righteous, & his ears are open unto their cry. 
18.   
I know that the Lord will avenge the afflicted, and judge the poor. 
140.12.   
Why art thou cast down my soul, and unquiet within me? wait on God: for I will yet give him thanks, for the help of his presence. 
42.5.   
Surely the righteous shall praise thy name, & the just shall dwell in thy presence. 
140.13.   
For judgement shall return to justice, & all the upright in heart shall follow after it. 
94.15.   
For the righteous Lord loveth righteousness, his countenance doth behold the just. 
11.7.   
For he will stand at the right hand of the poor, to save him from them that would condemn his soul. 
109.30.   
He keepeth all his bones: not one of them is broken. 
34.20.   
The Lord will grant his loving kindness in the day, and in the night will I sing of him, even a prayer unto the God of my life. 
42.8.   
I will say unto God which is my rock, why hast thou forgotten me? why go I mourning when the enemy oppresseth me? 
9   
Blessed are they that dwell in thine house: they will ever praise thee. 
84.4.   
Blessed is the man whose strength is in thee: and in whose heart is thy ways. 
5.   
Blessed is the man whom thou despisest, o Lord, and teachest him in thy law. 
94.12.   
That thou mayst give him rest from the days of evil, whilst the pit is digged for the wicked. 
13.   
The lions do lack, and suffer hunger but they which seek the Lord shall want nothing that is good. 
34.10.   
Why art thou then cast down my soul? and why art thou disquieted within me? wait on God: for I will yet give him thanks, he is my present help & my God. 
43.5.   
Behold God is mine helper, the Lord is with them that uphold my soul. 
54.4.   
My defence is in God, who praeserveth the upright in heart. 
7.10.   
The Lord is my refuge, and my God is the rock of my hope. 
94.22.   
He will send from heaven, and save me, from the reproof of him that would swallow me: God will send his mercy and his truth. 
57.3.   
The Lord shall judge his people: judge thou me, o Lord, according to my righteousness, and according to mine innocency that is in me. 
7.8.   
For thy loving kindness is ever before mine eyes: therefore have I walked in thy truth. 
26.3.   
I will rejoice in God because of his word: I trust in God, and will not fear what flesh can do unto me. 
56.4.   
Thou hast given me more joy of heart, than they have had, when their wheat and their wine did abound. 
4.7.   
Why art thou cast down my soul? and why art thou disquieted within me? wait on God: for I will yet give him thanks: he is my present help and my God. 
42.11.   
I will call upon God, and the Lord will save me. 
55.16.   
Evening, and morning, and at noon day will I pray, and make a noise: and he will hear me. 
17.   
He hath delivered my soul in peace from the battle, that was against me: for many were with me. 
18.   
God shall hear and afflict them: even he that reigneth of old. 
19   
O Lord of hosts, blessed is the man that trusteth in thee. 
84.12.   
Let Israel wait on the Lord from henceforth for ever. 
131.3.      



The Argument.  
Fourthly, he upbraideth his enemies, & triumpheth over then, charging them with great malice in heart: and the same to break forth of them plentifully in word, and deed: and withal, that they shall certainly come to confusion to the comfort of the godly, and to the glory of God himself. A very good course for us also to follow in these days of ours: and such as we need not to estrange from ourselves, whensoever we can find in our hearts, to cleanse us truly from our wont sins: and in the goodness of this our cause to cleave to the Lord.   

The Psalm. 
The 9 Psalm.   
IS it true, o ye congregation I speak ye justly? o sons of men, judge ye uprightly. 
58.1.   
Yea rather, ye imagine mischief in your hearts: your hands execute cruelty upon the earth. 
2.   
The wicked are strangers from the womb: even from the belly have they erred and speak lies. 
3.   
Their poison is even like the poison of a serpent: like the deaf adder that stoppeth his ear. 
4.   
Which heareth not the voice of the enchanter, though he be most expert in charming. 
5.   
O ye sons of men, how long will ye turn my glory into shame? loving vanity and seeking lies. 
4.2.   
For be ye sure that the Lord hath chosen to himself a godly man: the Lord will hear when I call unto him. 
3.   
Tremble and sin not: examine your own heart upon your bed and be still. 
4.   
What doth thy deceitful tongue bring unto thee? or what doth it avail thee? 
120.3.   
It is as the sharp arrows of a mighty man, and as the coals of juniper. 
4.   
Why boastest thou thyself in thy wickedness, o man of power? the loving kindness of God endureth daily. 
52.1.   
Thy tongue imagineth mischief, and is like a sharp razor that cutteth deceitfully. 
2.   
Thou dost love evil more than good, and lies more than to speak the truth. 
3.   
Thou lovest all words that may destroy: o deceitful tongue. 
4.   
So shall God destroy thee forever: he shall take thee and pluck thee out of thy tabernacle: and root thee out of the land of the living. 
5.   
The righteous also shall see it, and fear, and shall laugh at him, saying: 
6.   
Behold the man that took not God for his strength: but trusted in the multitude of his riches, and put his strength in his malice. 
7.   
He hath made a pit and digged it, and is fallen into the pit that he made. 
57.6.   
Because he remembered not to show mercy, but persecuted the afflicted and poor man, and the sorrowful hearted to slay him. 
109.16.   
As he loved cursing, so shall it come unto him: and as he loved not blessing, so shall it be far from him. 
17.   
As he clothed himself with cursing like a raiment: so shall it come into his bowels like water, and like oil into his bones. 
18.   
For the backbiters shall not be established upon the earth: evil shall hunt out the cruel man to destruction. 
140.41.   
And in the evening they shall go to and fro, and bark like dogs, and go about the city. 
59.14.   
They shall run here and there for meat, and surely they shall not be satisfied, though they tarry all night. 
15.   
The righteous shall rejoice when he seethe the vengeance be shall wash his feet in the blood of the wicked. 
58.10.   
And men shall say, verily there is fruit for the righteous: doubtless there is a God that judgeth the earth. 
11.   
And he will recompense them their wickedness, and destroy them in their own malice: yea the Lord our God shall destroy them. 
94.23.   
But I shallbe like a green Olive tree in the house of God: for I trusted in the mercy of God for ever and ever. 
52.8.   
But malice shall slay the wicked: and they that hate the righteous shall perish. 
34.21.      



The Argument.  
Fiftly, he calleth on the godly to their further encouragement, showing the great goodness of God towards them, and that, in the way of godliness, whatsoever their troubles are, yet notwithstanding they shall never fall A very good exercise for us also, in respect of the weakness of many, and looseness of others: & the shorter that David is in this matter, and the more thereby we are left to ourselves, the more careful we ought to be thereof.   

The Psalm. 
The 10. Psalm.   
WHo will rise up with me against the wicked? or who will take my part against the workers of iniquity? 
94.16.   
Come ye children hearken unto me, I will teach you the fear of the Lord. 
34.11.   
Taste ye and see, how gracious the Lord is: blessed is the man that trusteth in him. 
8.   
Offer the sacrifices of righteousness, and trust in the Lord. 
4.5.   
Praise ye the Lord with me, and let us magnify his name together. 
34.3.   
Fear the Lord ye his saints? for nothing wanteth to those that fear him. 
9   
What man is he that desireth life, and loveth long days, for to see good? 
12.   
Keep thy tongue from evil, and thy lips that they speak no guile. 
13.   
Eschew evil, and do good: seek peace, and follow after it. 
14.   
Cast thy burden upon the Lord, and he shall nourish thee: he will not suffer the righteous to fall for ever. 
55.22.   
The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles. 
34.17.   
The Lord is near unto them that are of a contrite heart: and will save such as be afflicted in spirit. 
18.   
Last of all, having laid all these things together before him, he notably acknowledgeth the great goodness of God towards him, and promiseth thanks and praise. And so it is our duty likewise, in such sort to unfold the goodness towards us, in all these points before rehearsed, as that thereby we stir up ourselves, ever to be thankful more and more. Unto which appertain these two Psalms following.     


The first Psalm of the sixth sort.  

The Argument.  
In the former of them he doth no more but promise, or set down with himself, that he will be thankful. A good purpose in him and such as is as justly deserved at our hands also.   

The Psalm. 
The 11. Psalm.   
I Will give thanks always unto the Lord: his praise shall be in my mouth continually. 
34.1.   
I will give thanks unto the Lord greatly with my mouth, and praise him among the multitude. 
109.30.   
I will praise thee, o Lord my God, withal my heart, yea I will glorify thy name for ever. 
86.13.   
And my tongue shall utter thy righteousness, and thy praise every day. 
35.28.   
That I may declare with the voice of thanksgiving, and set forth all thy wondrous works. 
26.7.   
I will praise thee, o Lord, among the people, and I will sing unto thee among the nations. 
57.9.   
So will I give thanks in the great congregation: I will praise thee among much people. 
35.18.   
Thus will I magnify thee all my life, and lift up mine hand in thy name. 
63 4.   
My soul shallbe satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips. 
5.   
When I remembered thee upon my bed, and when I think upon thee in the night watches. 
6.   
Because thou hast been my helper, therefore under the shadow of thy wings will I rejoice. 
7.   
Thy loving kindness is better than life: therefore my lips shall praise thee. 
3.   
For thy mercy is great unto the heavens: and thy truth unto the clouds. 
57.10.   
For great is thy mercy towards me: and thou hast delivered my soul from the lowest grave. 
86.13.   
For thou hast delivered my soul from death, and also my feet from falling that I may walk before God in the light of the living. 
56.13.   
All my bones shall say, Lord, who is like unto thee, which deliverest the poor from him that is too strong for him? yea the poor that is in misery, from him that spoileth him. 
35.10.   
When I said, my foot slideth, thy mercy, o Lord, stayed me. 
94.18.   
In the multitude of my thoughts in mine heart, thy comforts have rejoiced my soul. 
19   
Hath the throne of iniquity fellowship with thee, which forgeth wrong for a law? 
20.   
My foot standeth in uprightness: I will praise thee, o Lord, in the congregations. 
26.12.   
O Lord God the strength of my salvation, thou hast covered my head in the day of battle. 
140.7.   
Among the Gods there is none like unto thee: and there is none that can do like unto thy works. 
86 8.   
All nations whom thou hast made shall come and worship thee, o Lord, and shall glorify thy name. 
9   
For thou art great, and dost wondrous things: thou art God alone. 
10.   
O Lord of hosts, how amiable is thy Tabernacle. 
84.1.   
For a day in thy Courts is better than a thousand otherwhere: I had rather be a dorekeeper in the house of my God, then to dwell in the tabernacles of wickedness. 
10.   
For the Lord God is the Sun and shield unto us: the Lord will give grace and glory: and no good thing will he withhold from them that walk uprightly. 
11.   
I will sing of thy power, and will praise thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 
56.16.   
Unto thee, o my strength, will I sing: for thou art my defence & my merciful God. 
17.      
S. D. G.