THE PRACTICES OF PERSECUTORS: Delivered in a Sermon on the fourteenth Verse of the fourscore six PSALM. BY Mr. ARCHIBALD SKELDIE.  
The wicked in his pride doth persecute the poor.  Psalm 10. verse 1. 
They have said, Come, and let us cut them off from being a Nation: that the name of Israel may be no more in remembrance.  Psalm 83.4. August. in Psal. 39 
Persecutio sive a leone, sive a dracone nunquam cessat Ecclesiae, magis verò metuenda est quum fallit, quam quum saevit.  
Printed by James Lindesay, Printer to the University of EDINBURGH. 1645.   

TO THE RIGHT HONOURABLE MAGISTRATES AND COUNCILLORS Of the most famous City of EDINBURGH. SIR JOHN SMITH LORD PROVEST. ANDREW SIMSON, ROBERT ATCHISON, JOHN INGLISH, and GEORGE WALKER, Bailies. GEORGSUTIE Deane of Guild, and JOHN FAIRHOLME Thesaurer: And to the whole Council of the flourishing Town of Edinburgh: Grace here, and Glory hereafter.  
THere is a time to speak, and a time to keep silence, saith the wise Preacher, in the 3. of Ecclesiastes; the truth whereof, though it be acknowledged by all, yet the fitness of the time of both, is greatly mistaken, by many: For there are some that think it a time to speak, when they ought to keep silence, and others think it a time to be silent, when they should speak. It is said in History, that 
(a) Guevara lib. 4. di. principe cap. 19  Acaticus the Philosopher, while he feasted with his friends, being asked, wherefore he keeped silence, when others did speak, he answered, that it was no less deficil to know when to speak, than to know how to speak. The Scripture telleth us that Herod and Pilate will have Christ to speak, when he thinks it more expedient to keep silence: and the Disciples will have him to keep silence, lest the Pharisees should be offended, when he thinks it better to speak freely, that their faults may be reproved. The Greek Retorician admonished his friend well, 
(b) Duo loquendi tempora constitue unum de rebus tibi plane cognitis, alterum de ijs quae necessario sunt dicenda, in his enim solis praestat silen tio oratio in alijs verotacere satius est quam loqui Isocrates Ad demonicum.  That he should appoint to himself two times of speaking, one of things whereof he himself had perfect knowledge, and another of things which necessarily should be spoken, for in such things speech is better than silence, and in all other things it is better to be silent, than to speak.  
One of the Roman writters relateth of a Senator, Blosius, 
(c) Quis Blosium sceleratum putasset fuisse si tacuisset, quis non etsam sapientem, si pro necessitate temporis locutus esset. Valerius maximus lib 4 cap. 7.  That none would have thought him wicked, if he had holden his peace, and any man would have thought him wise, if he had spoken according to the necessity of the time.  
If then the fittest time to speak be, when the things that are spoken are needful to be spoken, than it is a fit time to speak when great danger is threatened and grievous trouble apprehended: for by keeping silence great skaith and damage may be sustained, and by seasonable speaking great profit and commodity, may be reaped, and tymous remedy provided. This chief belongeth to faithful Pastors, who watch for the souls of people, for in the time of threatened persecution they should speak to God by prayer, that his people may be protected, and they should speak to the people by good instruction, and sound direction, that they may know how to carry themselves in the time of danger and affliction, for as king jehosaphat first fervently prayed to God, and then comfortably encouraged the people when they were threatened with hostile invasion: So faithful Pastors must not look how their speaking may offend, or silence may please the enemies of the Truth, and oppressors of God's people: But how much their seasonable speaking concerneth the honour of God, and the safety of his people, for whom they must speak to God, by fervent prayer, 
(d) Perpende quid dicturus es examina consule interiorem veritatem & sic profer ad exteriorem auditorem August in Psal; 4  and to whom they must speak from God by the Oracles of his Word. And therefore (most wise and worthy Counsellors) as this is the practice of all the faithful Pastors in this land, to speak to their people of such things as concern the present state, and condition of the land: I thought it was my part not to be deficient in so necessary a duty, especially seeing by divine providence, I have occasion to preach in the most eminent City, though unworthy to preach in the obscurest Corner of the Kingdom. Be it known therefore to your Lo. that the occasion of the preaching of this Sermon, to them that heard it, and the publishing of it, to such as shall read it, wherein I have weakly described the cruel practices of the proud persecutors of God's people, the occasion whereof I say, was the late troubles that our Nation hath sustained by the violent invasion of our unnatural Countryman, whose pride and ambition hath so fare miscarried him, that he hath troubled the people of God, and his own Countrymen, with bloody cruelty, and horrible oppression. It is well known, that once he did take part with the people of God, against their enemies, but now contrary to the oath which he swore in his Covenant, he is combined against God's people, with their open enemies, and showeth himself unmindful of the love that he ought to his Country, 
(e) Caedis adb●c cumulo patriae per viscera vadit Lucan. lib. 7  through whose bowels he passeth with continual slaughter. O quantum mututatus ab illo hectore qui fuerat, so powerful is pride and ambition, to make a wonderful change, and alteration in the hearts of men, from good to evil, and from evil to worse, until the extremity thereof be such, as cannot longer be suffered, but by divine justice, must needs be punished. And truly, the cruel courses of this Catiline, are known to the world, but what his end shall be, is best known to God: one thing we know from divine Truth, that the cries of the Elect shall speedily be avenged. And as Augustine saith 
(f) Oppressio pauperis vindictam evocat divinam mortem nocentis accelerate, aures divinas iugiter inquietat August contra Faustum.  The oppressions of the poor calleth for God's vegeance, it hasteneth the death of the oppressor, and continually troubleth the ears of the Lord.  
Now I have taken the boldness to dedicate this first fruit of my weak labours to your honourable protection for divers reasons, first because there is no Preacher that can have greater or nearer relation to any people than I have to you, being the son of a Citizen borne in your City, bred up in your Schools of learning, and by divine providence these 20. years employed in the work of the Ministry amongst you: in how great weakness is known to God, and myself, but with what willingness and readienesse it is known to you (my honourable Patrons and the rest of my worthy Citizens. Secondly because as God of his goodness hath made this City the chiefest of this Nation, so hath he been pleased to furnish you the present Magistrates, and Counsellors with wit, and discretion, virtue, and piety, which the exigency of this dangerous time requireth in such as are worthy of your places, and as the tree is known by the fruits, so the eminency of these gifts showeth forth itself in you by the singular care that ye have to see the true Religion flourish in your City, to charish learning in all kinds of professions of divine and humane literature: and in a word your Citiznes ought to be thankful to God for your singular diligence, in punishing of vice, and advancing of virtue. Seeing as the Roman Orator could say, 
(g) Nec domus nec respublica stare potest si in e● nec recte fact is praemia extent ulla nec supplicia peccatis. Cicero lib. 3. de natura. deorum.  No house or commonwealth can long continue, where there is no reward appointed for good works, or punishment for evil: And one of the Latin Comicks could say, 
(h) Oppidum si incolae sunt bene morati, pulchre munitum arb● tror Plaus. in pers●.  That he did think a City well guarded whose Citizens were endued with good manners.  
These then being the reasons of the didication of this first birth of my weak labours which hath come to the view of the world, to your honourable protection. I humbly implore your favourable acceptance, for which I shall never cease to pray to God for the health of your persons, the prospering of your weighty affairs and the welfare of your flourishing City. And so shall remain  
Your Lo. humble servant in Christ, to the uttermost of my power, even until death. Mr. Archibald Skeldie.   

THE TABLE. HERE FOLLOWETH THE SUM Of the purposes, which are set down in order.  

FOur things are to be handled in the explaining of the words. Page 2  
Two sorts of pride possess and miscarry the children of men. Page 3  
This inward pride hath three branches. Page 3  
Pride breaketh outagainst God four manner of ways. Page 7  
Pride against men breaketh out four manner of ways. Page 11  
Proud parsecutors arise against God's Saints for three reasons. Page 17  
The Saints of God when they are threatened by their proud enemies, may boldly pray to God for two reasons. Page 21  
The Prophet mentioneth the assembling of his enemies for two reasons: Page 24  
Concerning our trusting in God, divers things are to be observed. Page 27  
There is a twofold use to be remarked of the affembling of David's enemies. Page 28  
The Covenanters should lay three things to heart, when they hear of the assembling of their enemies. Page 31  
While we pray for the Lords presence against our enemies, we must look to two things Page 34  
The enemies of the Saints are cruest in three respects. Page 35  
When the enemies of David seek after his soul, there are two things included. Page 38  
The consideration of the cruelty of David's enemies teacheth as a two fold use. Page 40  
We should avoid cruelty and study to mercy for four reasons Page 41  
We should pray to God to be delivered from our cruel enemies for two reasons. Page 45  
The persecutors of the saints are said not to set God before them in a threefold respect. Page 47  
That a Christian may set God before him 4 things are required. Page 51  
To look to the will of God as the rule of our actions includeth 2 things. Page 51  
There are three reasons wherefore a Christian should always set God before him. Page 55    

PSALM LXXXVI.  Verse 14. 
O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.  
THe present condition and state of this our time, letteth us see what need we have to understand the meaning of these words, for our instruction and comfort: For as the Prophet David, when he penned this Psalm, was persecuted by powerful and malicious enemies, from whose rage and fury, he prayeth to God for deliverance: So, we being threatened by the like hostile invasion, have need to crave by humble supplication, the Lords gracious and favourable protection.  
This Psalm is justly styled, A Prayer of David, with every petition whereof, is joined a motive argument, to move the Lord to hear his prayer, and grant his requests; And because the royal Prophet after his manner in the former verses, hath been mixing praise with prayer, he now subjoineth two motive arguments, to move the Lord to grant him, both the petitions which he hath put up in the former part, and is to put up in the latter part of this Psalm.  
The first of those arguments, is taken from the consideration of the nature of his enemies, against whom he prayeth: And the second; from the consideration of the Nature of God, to whom he prayeth.  
For amongst all things, betwixt which may be seen any kind of opposition, there cannot any two things be found more contrary to other, than David's persecutors, and David's Protector. His persecuters are cruel, proud, and godless Atheists; His Protector is a 
* Psal. 86.15  merciful and pitiful God, slow to anger, and of great kindness and truth: Which maketh Jerome to say 
(a) Divinitatis natura clemens est & pia & magis ad in dulgontiam, quam ad vindictamprona. Hieronimus in Psal. 118.  The divine Nature is gentle, and pitiful, more ready to pardon, than revenge. And therefore the Prophet comparing the gracious Nature of God, with the wicked nature of his enemies, he more earnestly imploreth, and more confidently expecteth the Lords help and protection against the malicious rage of his mighty enemies.  
Now that we may enter upon the words of the Verse, 
Four things are to be handled in the explaining of the words.  wherein the Prophet describeth the nature of his enemies, both in respect of their inward disposition, and outward conversation: There are four things to be exponded in order, together with the uses that arise from the consideration of them, first, How these proud men are said to arise against David's; For this the Prophet useth as a motive argument to prevail with God, seeing he knoweth that proud men are so hateful to God. Secondly, The enemies of David were not a few, but a great number, that are said to assemble themselves: and so the Prophet hath the more need of the help of God. Thirdly, The enemies of David were violent and cruel men, whose cruelty is manifested in seeking of his soul; To which in the nixt verse is opponed, the pity and mercy of God, and so this part of the argument is powerful to obtain the help of God. Fourthly, The gross Atheism of the enemies of David, is expressed when he saith, They set not God before them: No wonder therefore that God cast them behind him, as afterwards shall be declared.  
In the handling of the first point, 
Two sorts of pride possess and miscarry the children of men.  there are two things likewise considerable, first, how the enemies of David are called proud men. And what sort of pride is this wherewith they were possessed and miscarried? Secondly, What can be the reason wherefore the proud enemies of David arise against him? And all other proud persecutors against the Saints of God.  
As for the first, there are two sorts of pride wherewith a great many of the children of men are possessed and miscarried.  
The first may be called an inward pride, because though it be known to God, from whom 
* jerem. 16.17  no iniquity is hid, yet it is not known to men, except, 
* Luke 26.45  when the mouth speaketh of the abundance of the heart, for so the pride of the Pharisees was often manifested. But so long as it is not outwardly expressed, it is no wonder though it be not known to others: seeing it is hid from the man that hath it, for either he no more knoweth that pride ruleth in him, than 
* 2 Chro. 26.20.  Vzziah did know, that he was leprous, before he was violently taken from the altar by the high priest: Or else, which is worse, he is so far from thinking this pride to be vice, which is to be avoided, that he imagineth it to be a singular virtue, which is to be cherished: for this is one of the miseries to which sinful men are subject in this world, 
(a) Fallit enim vitium specie virtutis & umbra. In ven. satire. 14.  That they are deceived with vice, under the colour of virtue.  
Now we must consider that this inward pride hath three branches, first, 
The inward pride hath 3. branches.  when men thinketh either that they have the gifts and graces that they have not, or at least, in a greater measure than indeed they have them. 
* Galat. 6.3.  He that thinketh himself something, while he is nothing, is deceived: For as the empty vessels when they are touched, soundeth loudest, and the barren trees lift their branches highest: So where there is least worth, there is usually a greatest conceit and opinion of worth: Hence it is that oftentimes men are puffed up with a conceit of righteousness, though they be unrighteous, as our Saviour speaketh of the Scribes and Pharisees, They are wise in their own conceit, when their remediless folly is manifested to others; according to the saying of Solomon, He that is wise in his own conceit, there is more hope of a fool than of him. And in a word, they are puffed up with a conceit of knowledge above other men, while they are replenished with gross ignorance of things that are chief to be known, like the 
* john 7.49  Pharisees that counted the people cursed that knew not the Law: yet they themselves understood not the meaning of the Law: As we may read in the 23. of Mattews Gospel, and therefore an Ancient said well, 
(c) Nulla praesumptio pernitiosior quam de propria iustitia aut scientia superbire. O superba praesumptio! O prasumptucsa superbia! Augu. de verbis Domini.  No presumption is more hurtful, than to be proud of our own righteousness and knowledge, O proud presumption! O presumptuous pride!  
2. Men are inwardly proud, when (though they be gifted above others) they acknowledge not their gifts to come from God, who ought to be praised for the bestowing of them, and served in the use of them; they find the fruit, but see not the tree from whence it falleth, they see the water, but perceive not the fountain from whence it floweth; they find the gifts to be in themselves, therefore they think them to be of themselves, and from themselves, for though they have nothing, but what they have received, they boast, as though they had not received. This maketh them to ascribe the praise of the gifts to themselves, and to think they may use them at their pleasure: They 
* Habac. 1.16  sacrifice to their own net, and burn incense to their own yarn. As the first pride was presumptuous, so this pride is sacrilegious, because it depriveth God of the praise and glory that is due to his Majesty. And therefore Gregory well observed, 
(d) Qui bona accepta sibi arrogant, de bonis dei contra Deum pugnant. Grego. in moralibus.  That he who afcribeth not to God the good things that he hath received, fighteth against the Lord with those good things that he hath received from the Lord.  
3. Men are puffed up with inward pride, when, albeit they acknowledge they have received gifts from God, and are daily craving benefits at his hand; yet they are filled with such a conceit and opinion of their own merits ●s ●●at they think they deserve whatsoever they have received, they think the Lord no less obliged to them, than they are to him. The old Pharisees though they could purchase heaven by their own good works. 
* Luke 18.18  Good Master, what good thing shall I do to inherit eternal life, and so they needed not to be saved by the merits of another, who by their own merits could save themselves. The proud hypocrites are angry when they are not regarded of the Lord, as they thought they should have been. 
* Isay 58.3  We have afflicted our souls, and thou hath not seen it: greater pride than all this is found in Papists. In the opinion of their merits of Congruity, Dignity, and Condignity, and in the works of Supererogation, not remembering what our Saviour hath enjoined his Disciples to say, 
* Luke 17.10  That when they have done all they can do, they are unprofitable servants. For albeit the basest man in the world may sometime, well deserve at the hands of the greatest, and the worse man at the hands of the best, yet neither the greatest, nor the best man in the world can deserve any good at the hand of God, 
* Lam. 3.22  whose mercy it is that he is not consumed, and a greater mercy, that by Christ's merits he is brought to salvation: who by his own merits procures nothing but endless condemnation. Therefore it was well acknowledged by Origen, 
(e) Vix mihi suadeo quod possit ullum opus esse quod ex debito dei remunerationem deposcat cum etiam hoc ipsum quod agere aliquod possumus velcogitare, vel proloqui, ipsius dono, & largitione faciamus. Ori gen in cap. 4. ad Komanos.  I hardly can be assured that there can be any work that requireth reward of God according to debt: Seeing even that, that we are able to do any good, or to think, or speak any good. we are enabled and furnished thereto by the gift of God. Thus, much concerning the inward pride, which is not here understood by the Prophet.  
I now go on to speak of the outward, which justly may be so be called, not because they that are miscarried with it, seem to be proud, and are not, as sometime it falleth out in counterfeit humility, when men seem to be humble, and are most proud: for there is greatest pride in affected humility, which made Socrates 
(f) Dicebat Socrates Antistheni, per fissuram palij tui video in ivanitatem tuam Eras. lib. 3. apopheg. 56.  the Philosop to say, That he saw the pride of Antisthenes through the hole of his Mantle.  
Absolom was never prouder than in his counterfeit humility and courtesy to the people. And the pride of Caligula was well observed, when he would needs serve his invited guests in proper person, which did not beseem the majesty of a Prince, which maketh Bernard to cry out, 
(g) Gloriosa res humilitas qua ipsa quoque superbia palliari se appetit ne vileseat. Bern. de gradibus humilitatis.  That humility must needs be a glorious thing, wherewith pride itself seeketh to be covered, lest if it should be seen, it should be despised.  
But it is called an outward pride, because though it be both bred and cherished in the heart, yet it cannot so lurk, and contain itself there, but now and then it breaketh forth in the looks of the countenance, words of the mouth, and works of the hand: so that albeit in respect of the inbiding of it, it is inward and known to God: yet in respect of the out-breaking of it, it becometh outward, and is made manifest to all people. Now this outward pride either breaketh out immediately against God, to his dishonour and offence, or else against men, to their prejudice, by disgrace, 
Pride breaketh out against God four manner of ways.  or skaith, or hurt. Pride immediately against God breaketh foorh four manner of ways: First, by affecting equality with God. Secondly, by seeking to be worshipped as God. Thirdly, by expressing a manifest contempt of God. Fourthly, by opponing the will of man to the revealed will of God.  
First I say, When creatures affect equality with God, which is impossible to be attained, seeing there is no proportion betwixt the infinite Creator, and the finite creature: Betwixt the creature that hath a beginning, and may have an end, and God, which is without beginning, and can have no end. It is justly supposed, that this was the sin wherefore Satan was thrown down from heaven to hell, which made a learned Divine to say, 
(h) Superbia in coelo nata est, sic velut immemor qua via inde cecidit illuc postea redire non potuit. Hugo lib. de anima.  Pride was bred in heaven, but being unmindful what way it fell thence, it never could return thither.  
And truly that may be well applied to Satan, which in another sense is applied to the king of Babylon, 
* Isay 14.12, 13, 14.  How art thou fallen from heaven, O Lucifer! son of the morning, and cut down to the ground? Thou saidst in thine heart, I will ascend above the clouds, and I will belike the most High.  
This venom of pride did the old Serpent spew in our first parents, who would needs be like God, and aspiring to a perfection whereof they were not capable, they loosed that perfection, whereof God had made them capable, as the Latin proverb sayeth, 
(i) Camelus cornua quarens amisit aures. Erasm. in adagtis.  The Camel which seeking to have horns, did loss, his ears.  
2 When creatures seeketh to themselves the worship that is due to God: Satan that was punished for his first pride hath wonderfully been exercised in the practice of this second for as 
* judges 9.5  Abimelech usurped the kingdom, which being offered, was refused by Gedion: So, though the good angels 
* Revel. 19.10 Revel. 22.9  justly refused worship, when it is offered, the wicked spirits do crave it, though it be not offered: For in so doing, they think they greatly injure the Majesty of God, with whom it was impossible to be equal. 
* 1 Cor. 10.20.  The Apostle telleth us, That the service that was done to the idols of the Gentiles, was done to devils. And no wonder that Satan seek to be worshipped of mortal men, when he durst be so malapert as to crave worship of Christ, 
* Matth. 4.9  for which he promised him the kingdoms of the world. Satan likewise that tempted our first parents to affect equality with God; hath taught some of their posterity to seek to be worshipped as God. history telleth us of some Kings and Emperors, that being unmindful of their mortality, and humane frailty, neither considering that they were but pieces of living clay, and as crawling worms in the sight of their Maker, who though they were lifted above many men, yet were not exalted above humanity, 
* Psal. 82.7  but behoved to die like men, and fall like the Princes. Yet I say, They durst be so shameless & arrogant, as to crave to be worshipped, even while they yet lived: which was done to Alexander the great, and Caligula the Emperor. Others again were not desirous of this honour, till after their death, which was given to the Roman Emperors after the civil wars 
(k) Bella paeres superis faciunt civiliae divos. Lucan. lib. 7  betwixt Caesar and Pompey. Others again, though they did not crave this honour, yet refused it not, when it was offered, as the Scripture telleth us of Herod Agripa, of whose pride & plague we read in the 12. of the Acts of the Apostles, for he was not like Paul and Barnabas, who though they did miracles, would not be counted gods, and though he was trained up in the jewish religion, he was not so well mannered as Agesilaus the Spartan king, of whom it is said, That when the Embasadours of Phasis, in the name of their Senate, offered according to their manner, to make him a god: he asked them by way of jest, If any of them could make themselves gods, for they that could not deify themselves, could much less deify another.  
3. Men are proud against God, when being ignorant of the excellency of God, and the greatness of his power: they express their contempt of God, by questioning his power, and charging him with weakness, as though they were able to hinder him to do what he willeth; and he were not able to hinder them to do what they will. The Syrians blasphemously said, 
* 1 Kings 20.23  That though the God of Israel prevailed in the mountains, he could not in the valleys. And Senacherib would have Ezekias to know, 
* Isay 36.15.  That his God in whom he trusted, was not able to deliver him out of his hands.  
This pride proceedeth of ignorance, for if those proud men did know the Lord, as he is reveiled to his Saints, of whom it is said, 
* Psal. 76.1.  That the Lord is known in judah, and his Name is great in Israel, than they would acknowledge the Lord to be Almighty: 
* Isaiah 36.15  With whom nothing is impossible, to whom nothing is difficile, 
* Psal. 76.1.  Seeing he can do exceeding abundantly, above all that we can ask or think. Thence it is that Augustine saith, 
(l) Non enim ob aliud vocaetur omnipotens, nisi quoniam quicquid vult potest, eiuc voluntas est plenissima potestas Aug lib. 21 de civitate dei. cap. 7.  God for no other reason is called Almighty, but because he can do what ever he willeth, and his will is most full power.  
4. Rebellious sinners express their pride against God, when they oppon their wicked will, to the revealed will of God, so that albeit they know what God willeth them to do, they are so addicted to please themselves, that they will do nothing to please the Lord, but make open profession of disobedience, and rebellion: This was the pride of wicked Pharaoh, that said, 
* Exod. 5.2.  He knew not the Lord, neither would he let his people go. Of this pride, speaketh Gregory, 
(m) Cum omnia vitia Den̄ fugiant, sola superbiase Deo opponit. Gregin moralibus.  When all other vices fleeth from God, pride only opponeth itself too God. But this is more clearly expressed by Augustine, when he saith, 
(n) Superbia est quaedam praesumptio cum quis prasumit vel audet homo absque timore des facere ea quae soit esse contra Deum creatorem viz peccare, nam superbia est initium omnis peccati. Aug. in joannem.  Pride is a certain presumption, when any presumeth, or when a man without the fear of God, dare do these things, which he knoweth to be contrary to the will of his Maker, to wit, to commit sin, for pride is the beginning of all sin.  
Thus much concerning the outward pride, which immediately breaketh out against God. Now let us speak of it, as it breaketh out to the prejudice and hurt of men, in which sense it must needs here be taken, when men, whose hearts are possessed with self love, and filled with a conceit and opinion of their own incomparable worth, whereby either they think all others to be their inferiors, or would have them to be their inferiors, none to be their equals, much less their superiors. When men, I say, that are so disposed, strive as they find occasion to perform in action, what they have conceived of themselves, in their own conceit and opinion, that is, that according to their power, they may make all others their inferiors: This outward pride breaketh out against men, four manner of ways.  
First, By unequal estimating of injuries, 
Pride against men breaketh out four manner of ways.  which either they do to others, or suffer of others. Secondly, By exalting themselves above others that are worthier than themselves. Thirdly, By cruel oppression of others, either by fraud or violence. Fourthly, By their disdainful carriage towards others, to whom they refused to do these duties, which they are bound to perform.  
First I say, in a most unequal estimating of wrongs and injuries, that they do to others, & suffer of others; what ever be the nature of the wrong wherewith they injure others, they count it so light, that they think there is no cause of complaining: and say, That they need make little reparation, or none at all: but when they are any way injured of others, whither the injury be real, or supposed, they cannot find sufficient words to agredge the greatness of it, they complain without measure of the grievousness of it, and are so desirous to be avenged of it, that not a simple, but a sevenfold reparation must satisfy their vindictive humour, and cruel affection, with boasting Lamech in the fourth of Genesis. All the wrongs that proud men do, in their account, are but motes, and feathers, but what they suffer, are talents of lead, and greater than mountains. They have not learned of the heathen Philosopher, to speak to themselves by the light of nature, 
(o) Vide ne alteri facias quod pati nolis, & alterius animum de tuo metiaris. Hierocles in carm. Pythag.  See thou do not to another, what thou thyself would not suffer, and measure another man's mind according to thine own mind.  
Secondly, This pride breaketh out, when the haughty spirits of unworthy men setteth them forward by unlawful means, to exalt themselves above others, which are every way better, and more worthy than themselves, like 
* 3 joh. 3.  Diotriphes, Which would have the pre-eminence, So 
* judges 9.2.  Abimelech dealt subtly with the Shechemites, that he might rule over them. And Sheba 
* 2 Sam. 20.1  taking occasion of the division of the people, caused a trumpet to be blown: that he might be followed. Those haughty proud spirits never look what they deserve, but what they desire, neither to the hability of gifts, wherewith God hath furnished them, but to the capacity, which they conceive in their own imagination: they rest not content with the lot which Providence hath disposed, 
(p) Cui placet alterius, sua nimirum est odio scrs. Horat. Epist. 34. lib. 1.  But are so well pleased with the lot of their neighbours, that they are always discontent with their own.  
Which letteth them never cease from aspiring to eminency of place and dignity above others, whereof, for the most part, they are altogether unworthy. Like the Spiders that climb to the roof of the house, and Flies fash men by fleeing about their faces: when the honey Bees bide in their skeps, and about their flowers, until men enjoy the fruit of their labour: and like the 
* judges 9.15  Bramble accepting the kingdom, which was refused by the fruitful trees. So, persons that are unworthy of place and preferment, are most desirous of honour and preferment; and to this purpose engyre themselves in the favour of men; that by their means they may satisfy their pride in the attaining of their desired honour: Whereas modest and worthy Christians, do patiently wait upon the calling of divine Providence, to whatsoever place and station God's wisdom hath appointed to bring them. This degree of pridethens is so much the more considerable, because it may daily be observed in all ranks and conditions of men whatsoever.  
Thirdly, Man's pride breaketh forth by unjust and cruel oppression of innocent and peaceable men, whither by secret fraud, or open violence: For when invie & ambition concur in the hearts of proud men, as they cannot with patience endure the preferment of such whom they think unworthier than themselves: So they cannot rest content, unless they possess the places of others, that are in greater honour than themselves: albeit they may know them to be more worthy: And because, they cannot win to this desired exaltation, without the prejudice and hurt of others, they care not to climb to the top of preferment by other men's ruin and fall, for as king 
* 1 Sam. 20.31  Saul told jonathan his son, That he should not reign, if David lived. So proud men assure themselves, that they cannot rise, unless, others fall: nor live, unless others die, nor prosper, except they perish: which maketh ambitious men neither to care what words they speak, nor work they do, to further their ambitious designs, while they purpose to bear rule, and not to be ruled, to command, and not to be subject. Hence it was well observed by a learned man 
(q) Ambitiosus non curat prodesse, glori. a tur praeesse, praesumit esse meliorem quiae cernit se superiorem, grandia loquitur, sublimia cogitat subesse non patitur praeesse molitur. Innocent. de vilit conditionis humanae cap. 3  He that is ambitious, is not careful to profit others, but thinketh it his glory to be above others, he presumeth that he is better, when he seethe himself superior, he speaketh great things, he thinketh high things, he cannot endure to be subject, he deviseth how to be exalted.  
For where this ambitious pride prevaileth in the hearts of men, it will easily break all bonds asunder whatsomever, that possible might seem to restrain it, proud Absolom breaketh the very bonds of Nature, to compass his ambitious design: he first, insinuateth that his father is careless of the welfare of the people, and then he conspireth the death of his father with a great number of the people. Civil bonds hath likewise been uncivilly broken, for subjects have risen against their princes, and so 
* 2 King. 8.15  Hazael killed his master to reign in his stead: others likewise by pride and ambition have been open enemies to their country, which nature teacheth a man to love, as Seneca sayeth, 
(r) Patriam quisque amat, non quia magna, sed quia sua, Senec. Ep. 26.  Not because it is great, but because it is his own.  
And yet those ambitious men have greatly troubled the peace of their country for no other reason, but because they did see others preferred to themselves, which God made more respected, and better beloved than them; whom therefore they did hate so deadly that in seeking their ruin and destruction, they were the Authors of great calamity that befell their country and Nation.  
But than it is worthily to be remarked that such unnatural enemies of their country have not escaped the hand of Divine Justice, but have been plagued with visible judgements in the sight of the world, for either they have perished with sudden and violent death, or by imprisonment, or banishment (a just reward of their treachery, and barbarous enmity) or they have been so far from attaining their ambitious designs and projects, that while they sought for honour and glory, they have incurred shame and ignominy, and while they promised to themselves wealth and riches, they were plagued with poverty, and finished their wretched lives in contempt and misery, that in them it may be observed 
(s) Quam parva temporis intervalla homines in excelso fastigio collocant, & eosdem rursus ad extremam miseriam & calamitatem redigunt. Platina in vita Pij secundi.  That as in a small space of time they have been advanced to the height of honour, in a short time likewise they have been redacted to extreme calamity and misery. Many such examples we may read both in the Greek and Roman history, in the Turks and Jewish history, some likewise in the Chronicles of our neighbour Nation, and moe in the Chronicles of our own Nation, where we may read of some miscontented, and ambitious Noblemen, that were men of greater power and wealth within this Kingdom, than many of our Noblemen, that by pride and ambition, are become enemies to their Nation, for to the latter sort can hardly be applied, what David spoke of Doeg, when he said, 
* Psal. 52.7  This is the man that trusted in the abundance of his riches. For I verily think that the want of this, maketh some of them so wilful as they are. But those Noblemen of whom our history speaeth, though once they were men, of great wealth, power, and honour, by reason of their Lineage and Kindred, yet so soon as by raising of a seditious faction within the Country, or by joining with the neighbouring enemies out of the country, they became troublers of the peace of their country, they did never afterwards thrive nor prosper, their wealth was impoverished, their persons were plagued, their houses were ruinated, their honour laid in the dust, and their posterity so extirpate, that their memory is perished. For since Nature hath taught man, to love his country better than his life, and to count it 
(t) Dulce & decorum est pro patria mari. Publius mimus in sen tentiis.  a sweet and comely thing to die for his country: which made the noble Athenian Themistocles, though he was unthankfully requited for his service done to his country, & honourably entertained by the Persian king, the enemy of his country, yet he choosed rather to die, than to further king Xerxes in a course that tended to the ruin of his country. Upon the other part, I say nature teacheth a man to be greatly grieved if his country shall be troubled by others, and more to detest and abhor that he should be the troubler thereof himself, seeing all such unnatural monsters are detestable in the sight of God: who as they procure the just curse and hatred of their people: so they escape not the avenging hand of the righteous God, by whom their ambitious designs are dissapointed, their honours turned unto shame, and while they greedily desire the wealth of others, they lost that which peaceable they might have enjoyed themselves.  
4 This outward pride breaketh forth, when albeit men that are proud, neither seek superiority above others, neither affect equality with their superiors, yet they carry themselves disdainfully towards such as they think their inferiors, and refuse to do the duties that they are bound to perform to their inferiors by Charity, to their equals by civility and humanity, and to their superiors by loayltie. This kind of pride is most usually accompanied with frowardness and contumacy, with wilfulness and obstinacy, such proud men usually are more wilful, than wise, and lean more to their own wit, than to the counsel of God and men, that might prove more profitable both to them and to others.  
It was this pride that moved churlish 
* 1. Sam. 25.10.  Nabal to answer the servants of David so churlishly, and that made the Elders of Succoth and Penuel 
* judges 8.6.  to refuse help and secure to Gedions' army. This pride not only proveth hurtful to private men, who by their rashness and indiscretion provocke men to anger and indignation, and to seek to be avenged of the contempt and injury they think done to them. But it proveth likewise more prejudicial to many, 
(w) Quicquid delirant reges plectuntar. achivi. Hor. Epist. 2. lib. 1.  When inferiors are punished for the fault of their superiors.  
That is to say, when men are in place and authority in a country or city they lean so much to their own wit, that they despise the counsel and advice of others. not being like 
* 2 King. 5.15.  Naaman that heard the advice of his servant, nor like the Elders of 
* Sam. 20.20  Abel, that received the advice of a wise woman, but 
* Sam. 20.20  rather think that their counsel should be followed of all, and they should be counselled by none: by such wilful pride and proud wilfulness, many good things are neglected which might profitably be done, and many evils are committed which afterwards proved hurtful, and might well have been avoided.  
Thus much for the pride wherewith David's enemies were possessed. 
Proud persecutors rise against Gods. Saints for 3. reasons.  Now let us consider wherefore David's proud enemies arise against him, and what can be the reasons that move other proud persecutors to rise against the Saints of God, the reasons are especially three.  

First, Because proud men of all others are most like Satan, and are the chiefest subjects of his kingdom.  
Secondly, Because proud men see some excellency in the Saints of God which is not in themselves.  
Thirdly, Because the saints of God cannot be moved to favour their wicked opinions, and follow their lewd practices   
First I say, because proud men of all others are most like Satan, and are the chiefest subjects of his kingdom. For as the humble Saints are of all other men most like God, because after their effectual calling, they are renewed to his image, in holiness and righteousness, & as they only are the loyal subjects of Jesus Christ, the King of 
* Psal. 149.2.  Zion in whom they rejoice: So seeing Satan is the first proud creature, and the author of all pride, that is found in creatures, so the more proud that any man be, he is the liker Satan the author of pride. Proud men likewise are Satan's most loyal subjects 
* job 41.34.  For he is a king over the children of pride, to him they do most acceptable service, being led captive at his will greatly pleasing him in the plotting and performing of their proud and ambitious designs, whereby God is dishonoured, his people, troubled and the kingdom of Satan is enlarged. And therefore, as Satan himself had rather tempt one of the Saints of God, than a thousand others: so proud men that are the slaves of Satan, take pleasure to trouble the Saints of God 
* Psal. 10.2.  The wicked with pride do persecute, the poor that is by mocking and scoffing, by railing, and reproaching, and by hurting them in their states and bodies, as they find opportunity and occasion.  
Secondly, Because proud men see some worth and excellency in the Saints of God, which is not in themselves, by reason of some eminent grace, or gift wherewith God hath endued them, which not only becometh the object of their invie, but likewise the spur of their pride, when they cannot endure that another should have the good which they themselves want, and cannot win to, and will rather 
* jerem. 11.9.  that the tree should perish with the fruit before it should stand to bear fruit that is to say, They wish rather that the gifted men should perish, and their gifts be lost, than that they should see the manifestation of God's gift in an other which they have not in themselves. So the powerful words, and mighty works of Christ make him to be persecuted by the proud rulers of the Jews lest his fame should be the occasion of their ruin, 
* john 11.49  and the Romans should come and take away their place and their Nation. The proud enemies of David were his cruel persecutors, because they did see that God was with him, that great things were to be done by him, and that great honour was to be conferred upon him.  
Thirdly, Because the Saints of God cannot be moved nor induced to favour the opinions of proud men, and approve their do, and follow them in their wicked practices and sinful courses, for proud men do either so presume of their knowledge, wisdom, and understanding, that they think they cannot err, or else they are so wilful that though they be convinced of their error, they will not be reclaimed, sometimes likewise they are so violently set upon sinful courses, that because they look for pleasure and profit in the prosecuting of them, that either they think them to be lawful, and equitable, or though they be convinced of their unlawfulness, yet they will stand to the defence of them, and obstinately maintain them as if they were most agreeably to equity and reason, so that they become open enemies to all that will not walk in them, or any way disallow them, For as men that go abroad in the world and by reason of their employment have occasion to meet with people of divers humours they will sometimes meet with a sort of men, that if they can flatter them, and please their humours, ratify their words, and approve their do, they will respect them as their brethren, and their dearest friends. But if they shall find fault with their words, or censure their foolish carriage, than they shall altogether abhor their company, and count them the basest fools and idiots in the world. No wonder it is then, that proud men persecute the Saints of God, that are so fare from embracing their erroneous opinions, and approving their wicked carriage and lewd conversation, that either they are openly censuring, and reproving them, or else they altogether refuse to be of one mind with them in their erroneus opinions, and to walk in one way with them in their lewd and wicked courses. This is the reason of the persecution that Protestants sustain by Papists, where they live together, and this is the ground of this great combustion that is kindled in these kingdoms, for there is no other reason wherefore the Malignants are so violently set against the Covenanters, but because they cannot be of one mind, and opinion with them concerning the matter of State & Religion, for that which the Malignants think and profess to be a mean to propagate Religion, and settle the state of the Kingdom, the Covenanters with better reason, affirm to be the subversion of the state, and ruin of Religion.  
Now before I come to the second thing considerable in this Text, there is an use that I would gather from the former considerations, which is both for our comfort and instruction, when proud persecutors which have great power and authority amongst men, arise to trouble the peace of the Church of God, by grievous oppression and persecution. Then the Saints of God may boldly have recourse to God by earnest prayer in hope of a gracious deliverance from their eminent danger, & that for two reasons. First, when they consider how diversely the Lord is affected towards his Saints, and towards their persecutors. Secondly, when they consider the event of the insultation of their persecutors. First I say, when they consider how diversely the Lord is affected towards his humble Saints, 
The saints of God when they are threatened by their proud enemies, may boldly pray to God for two reasons.  and towards their proud oppressors, for he taketh the humble for his dearest friends, & the proud for his rebellious enemies. 
* Isaiah 66.2.  He is near to the humble, as a man is to the house where he dwelleth, 
* Psal. 25.9.  and a Master to the Scholar that he teacheth. But though he be near to the proud, in the inflicting of of his anger, he is far from them in the manifestation of his favour. The Psalmist saith, 
* Psal. 128.6.  That though the Lord, be high, he looks to the lowly, but he knoweth the proud afar off. And therefore Augustine saith, 
(x) Humiliats' Deus appropinquat, ab exaltato longe recedit, nisi quem ipse prius humiliatum exaltaverit. Aug. in Ps. 50.  That the Lord draweth near to him that is humbled, but he goeth fare away from him that is exalted, except he be one whom the Lord hath first humbled, and afterwards exalted.  
The Lord multiplieth upon the humble his grace and his favour, 
* 1 Pet. 5.6.  For when they humble themselves he promiseth to exalt them, and he exhorteth them to humble themselves, that he may exalt them: to him they may pray confidently, 
* Psal 86.1.  under the sense of their neediness & poverty. And therefore as Bernard saith, 
(y) Magna virtus hum ili tatis, cui ipsa dei matestas se tam facile inclinat. Bern. sermo 85. in canticum.  That great is the virtue of humility, to which the Lord so easily inclineth his Majesty. But as the Lord compasseth the humble with his favour, so he pursueth the proud with his rath and displeasure. The Psalmist saith, 
* Psal 86.1.  That he plentifully rewardeth the proud doer, for usually when he punisheth their pride, he abateth their power, and plagueth their persons. One of the heathen could say, 
(z) Superbos sequitur ultor a tergo Deus. Sen. in Her. furente.  That God the revenger followeth proud men at the back: But the Scripture telleth us, That the righteous Lord stricketh them upon the face. 
* Isaiah 5.15.  When he poureth shame and contempt upon all that are haughty, 
* Psal. 18.27.  and casteth down the countenance of them that look proudly. And the Prophet Isay foretelling the destruction of Moab, He saith, 
* Isaiah 16.6  We have heard of the pride of Moab. And the saying of Solomon is worthy of observation, That pride goeth before a fall, and a high mind before destruction.  
Secondly, The Saints of God at such a time may confidently pray, when they consider the nature and event of the insultation of the proud persecutors, how hateful it is to God, how hurtful to themselves, whom for a time it pleaseth: how comfortable in end it is to the Saints of God, to whom at first it seemeth to be fearful and terrible; for when the proud oppressors of the Church of God, have a purpose to trouble their peace by some grievous persecution, if they see any likelihood or probability, that they can bring their purpose to pass, than such is their untimous folly, that as the proverb saith, They begin to sing the triumph before the victory, and to sell the Bear skin, before the Bear be slain: they threaten to execute what ever their malice can devise against the Saints of God, as if their power were so strong, that they could not be resisted, and their wisdom so deep, that it could not be disappointed, and their purposes so sure, that they could not be overturned: Now when they thus begin to insult by blaspheming, railing, and threatening, than the Saints of God betake themselves to prayer, and cry, 
* Acts 4.29.  Lord, behold their threaten, this prayer so prevaileth with God, that he maketh a sudden change and alteration, for when the Saints of God are brought lowest, and the pride of their enemies advanced highest, than it is time for the Lord to work such a change, as both declareth the glory of his mercy, justice, and power: When like the nails of the wheel of Sesostris his chariot, that which was highest in a moment, becomes lowest, and that that was lowest, is advanced highest. Therefore we have reason to think, that in the beginning of this combustion wherewith now these kingdoms are set on fire, many of the Saints of God found matter of great comfort, and a wonderful ground of hope, that the enemies of the cause of Christ should not prosper, and the Covenanters should be comforted, and graciously delivered, when they did hear of the untimous and foolish in sulting of their proud enemies, that did promise victory to themselves, before they did fight, and were dividing Lands, distributing offices, scaring Cities, and killing all that should make opposition, before that either they were vanquished or invaded: for as it was a presage of the Syrians overthrow, 
* 2. Kings 20 11.  when putting on their Armour, they boasted as though they had put it off: and as it was a presage of the ruin of Senacherib, and his army, when he boasted so much of his power and victory.  
And as our History telleth us, that the huge army of Edward the second of England, was vanquished by a handful of our Nation, who so presumed of the certainty of his victory, that before he entered the Country, he divided the lands, and appointed the King and his Nobles to several torments, and brought a Poet in his company to describe his victory, who afterwards, being taken amongst other captives, described in verse the victory of his enemies.  
In later times we know how the army of the Spaniards was overthrown, that was called, The invincible Armado. And truly the enemies of our Church and Kingdom, may learn to know by their sorrowful experience, that such untimous and proud insulting hath been an evident presage of their just confusion, and a manifest fore-token to the people of God, of their unspeakable comfort, and gracious exaltation, for when the pride of the wicked, and the prayer of the godly come together before the Lord, the one cryeth for speedy justice to punish the wicked, and the other for timous mercy, 
* Psal. 32.10.  to compass such as put their confidence in God, as we may see in the pride of Senacherib, and the prayer of Ezekias the 37. of the prophecy of Isaiah. 
The Prophet mentioneth the assembling of his enemies for two reasons.   
Now come we to the second thing considerable in the enemies of David, when he sayeth, that they assemble themselves together. The Prophet maketh mention of their assembling for two reasons: first for the glory of God's power, secondly, that he may declare his trust and confidence, which he had in God.  
First I say, for the glory of God's power, for the weaker that the defendant party be, and the stronger that the assailing party be, the power of the defender of the weaker against the stronger, is known to be the greater: the Scripture telleth us that king AchaZ. whose army was miserably foiled by the king of Israel, was greatly afraid, when he heard of the coming of the kings of Syria and Israel, but then the power of the king of Ashur was greater, that both defended Achaz and vanquished his enemies. History telleth us that when the city of Constantinople was hardly besieged by the huge army of Bajacet King of the Turks and the Greek Emperor could obtain no help at the hands of Christian Princes that were at variance amongst themselves, he implored the help of Tamberlane king of the Tartars, who forced the King of the Turks, to raise his siege, and put his army to rout, and took himself captive, and so the power of the King of the Tartars, was known in delivering the weak Emperor of Greece, from the puissant king of the Turks. The same way the power of God Almighty is manifested, when his Saints and servants are brought to extremity, that they can neither help themselves, nor have help of others, against their many and mighty persecutors: he that manifested his power in 
* 2. Cor. 12.9  Paul's weakness in the hour of temptation, declareth his power in the protecting of his Saints in time of persecution. 
(a) Praesidia sua non negabit Deus suis in necessitato positis. Lyra. in Ps. 91.  For the Lord will not deny his safe guard to his Saints while they are straited with necessity.  
But graciously helpeth them, when they are redacted to greatest extremity: remarkable is that example of Ezekias and his people; the army of the Assyrians was known to be great, Ezekias was sensible of his weakness, that was not unknown to his enemy, 
* Isai. 33.5, 8  which told him that he had neither riders for horses, nor counsel for war, but the power of God that protected EZekias was manifested, not only in promising him security, but likewise in the performing of his safety in the destruction of his enemy. EZekias that was so weak in the sight of Senacherib, seemed foolish in holding out a walled city against him, but he would have judged him mad, if he had hazarted to come in open field against him, because he should have been like the unhappy young son of king Priamus. 
(b) Infaelix puer atqne impar con gressus Chilli. Virg. lib. 1, Aeneid.  Who would needs fight with valiant Achilles. Yet the power of God was magnified, whose bridle was in the lips of Senacherib, that he could not further go beyond his permission, than an horse can go but where his rider pleaseth. The Church of God in the 83. Psalm, complaineth of the confederacy of many enemies, who not only sought the wrack of God's people, when they say, 
* Psal. 38.4.  Let us root out Israel from being a Nation, but their pride breaketh out against the Lord himself, when they say, 
* Psal. 38.12  Let us take for our possession the Mansions of God: whose destruction the Church craveth by humble prayer that God may be magnified in his glorious power.  
Secondly, The Prophet mentioneth the assembling of his enemies, to declare his trust and confidence in God, for the multitude of his enemies is so fare from chassing him from God, that it maketh him to run the more to God, by earnest prayer and settled confidence, who as by his power he is able to protect him, so by his 
* Psal. 32.1.3  mercy he will compass him, that putteth his trust and confidence in him, for the Prophet well knew how powerfully this argument would prevail with God, that he that is pursued by many enemies, and trusteth in God, should be protected by the power and mercy of God. Humanity will teach men not to forsake nor betray, but rather to protect to the uttermost of their power, such as put confidence in them, and commit their lives to their care. As it is said in the History of Artaxerxes king of Persia, which set a Sparrow at liberty, which fled to his bosom, & would not give it a prey to the Hawk, he uttered these words in the audience of his Princes, As I have not delivered this Bird to be a prey to its enemy, so will I never dedeceive, but protect the man that trusteth in me: Much more, I say, will the tender mercy of our gracious Lord, move him graciously to protect 
* Psal. 53.1, 4  all those that put their trust under the shadow of his wings.  
For the deep consideration, and comfortable application, whereof we have divers remarkable things set down in holy Scripture. 
Concerning our trusting in God, divers things are to be observed.   
As first, that every one of God's Saints should well observe what singular experience they have found of God's favourable protection, which maketh David not to be afraid of the multitude of his enemies, when he considereth how he hath been delivered from the fury and rage of his enemies.  
As Basil well explaineth his meaning in the 27. Psa. 
(c) Quoniam tantum auxilij divine experimentum accepi ut etiamsi duplo vel triplo plures hosts me obruere conantur hac tamen spe munitus infracto animo obsiistā malis. Basilius in scoliis in Psal. 26.  Because I have received so great experience, and proof of divine help that albeit twice or thrice so many press to overwhelm me, yet being guarded by this hope, I will withstand all those evils with invincible courage.  
Secondly. The Lord himself hath exhorted his people to trust in him, with a promise of security and safety. The 20 of the second of the Chronicles. 
* Psal. 34.23.  Trust in the Lord, and ye shall be established, believe his Prophets, and ye shall prosper.  
Thirdly, If we look to the experience of his Saints, it may be justly said, 
* Psal. 22.5.  None of them that trust in him, shall be desolate, 
* Psal. 22.5.  because they were always delivered that trusted in him, and our fathers that trusted in him, were not ashamed: And therefore we must not withdraw our confidence from God, when we see no appearance of help at the hands of men; but so much the more rely on him, with trust and confidence, whose relief cometh usually, when there is least appearance. It is our part that are Christians to say as Euseb●●● bringeth in Philo the jew, speaking to his countrymen, when Caligula the Emperor would not hear their petition, but commanded them to avoid his presence. 
(d) Bono animo esse debemus quibus iratus est Caius. Necesse enim est adesse auxilium divinum, ubi cessat humanum Euseb. Eccles. histor. lib. 2. cap. 5.  We should be of good courage (said Philo) at whom Caius is angry, because of necessity divine help will be present, when humane help ceaseth. From the consideration of the assembly of David's enemies, we are to remark a twofold use,  
First, Here we may observe that albeit the enemies of David be proud, and by reason of their pride and ambition, have their mutual dissensions and emulations: yet they can combine themselves to be David's persecutors. 
There is a two fold use to be remarked of the assembling of David's enemies.   
This may seem the more strange and admirable, if we consider the nature of proud men, in so far as they are proud, for they presume of their own worth, and think all others to be base and contemptible, they presume of their own wit, so that nothing in their estimation can be well spoken or done, but their own words & their own works, or else what one way or other pleaseth their humours, they so look to their own honour and wealth, that they care not for the wrack and disgrace of others. It is a wonder then, that in any respect they can assemble with others, that in these respects do separate themselves from all others, & yet we see that though Pilate and Herod be mutual enemies they can be friends when Christ is crucified. And though there be mutual hatred betwixt the Pharisees and Sadduces they can conspire when Christ is persecuted. There was no greater confusion at the building of the tower of Babel, nor is in the Roman Church amongst their religious orders: yet all of them can conspire against the profession and professors of the Truth.  
The reason then of the combining of the proud persecutors of the Saints of God, may be expressed in a plain comparison. A great king that is the commander of divers Countries, and Provinces, though those Countries differ in their Languages, and in their manners, though some of them invie others privileges, and contemn others baseness, yet being employed in a war against the king's enemies, they can all make up the body of one Army, as if they were Citizens of one City, we know that persecution is the work of Satan, the king of pride: though it be performed by men that are the children of pride, the persecution of the Saints is hatched in hell by Satan, before it be either threatened, or executed by men upon earth. 
* Revel. 12.15  This is the water that cometh out of the mouth of the Dragon, to drown the woman and her son; that is a fruit of the enmity 
* Genes. 3.15.  betwixt the seed of the serpent and the seed of the woman. The proud persecutors of the Saints of God, are set a work by Satan, the king of the children of pride, about one work, for one end, to destroy the kingdom of Christ, albeit it be true, that wicked men, that have hand in the business, have their own worldly deulish and divers other respects, in the satisfying of their wicked humours, ambition, cruelty, and covetousness.  
But to bring the application nearer home, it may be questioned, How can it be thought, that all the Malignant party, which persecute the Covenanters in these Kingdoms, do service to Satan for one end, seeing many of them make profession, that all they do, is for the propagation of true Religion? To this I answer, that seeing there is a great assembly of divers sorts of persons against the professors and defenders of the truth in their kingdoms, that is to say, Professed Papists and Malignant Protestants. Concerning the Papists, we may justly say, They carry themselves more wisely in keeping of silence, than if they should speak, for it is well known to God and their own consciences, & to all that know them, that the main end of all their do, is to get liberty to profess their own Religion, and to find opportunity to extirpate the Protestant Religion. But the Malignant Protestants do carry themselves more Antichristian like in the business, than the Papists themselves, for we know that the name of Antichrist importeth one that saith, He is for Christ, and yet doth against Christ. so those men make profession, that all their care is for the advancing of the true Religion, when in the mean time all their courses & projects tend to the ruin of true Religion, and erecting of idolatry and superstition. And as History relateth of Didius julianus, who succeeded Pertinax in the Roman Empire, which he attained not by the consent of the Roman Senate, but bought it with money that he promised to the Praetorian Soldiers, when this man after the custom of the Roman Emperors would be styled the father of his Country, there was a writing set upon the gate of his palace by night 
(e) Didius julianus non pater patriae sed emptor, venditor & proditor patriae mellificium histor.  Didius julianus is not the father of his Country, but the buyer and seller, and betrayer of his Country.  
So those Malignant Protestants who profess themselves to be furtherers of Religion, and defenders of their Country, are by their lewd and wicked practices declared to be enemies to the Truth, and traitors to their Country. 
The Covenanters should lay three things to heart when they hear of the assembling of their enemies.   
The second use which hereof ariseth when the Covenanters of Britain & Ireland hear of the assembling of the Malignant enemies from divers quarters: there are three things which earnestly they should lay to heart, first they should study by all means to keep peace amongst themselves. Secondly they should hinder by all means the enemies which are in divers places to come together into one place. Thirdly they should entreat the Lord by prayer to be present in the assemblies of his Saints, that so they may be protected against the assemblies of their enemies. First I say, they should carefully study to keep peace amongst themselves, that is to say, they should labour to be of one mind in the mater of Religion, and in the exercise of the service and worship of God, they should mutually defend one another, according to their Covenant, they should remove all excuses from them, which may hinder them to advance the Cause of Christ, none that hath power should pretend weakness: nor that hath wealth should pretend poverty, but every zealous Christian should count it his honour & happiness that God hath furnished him with hability, and by his providence offered him opportunity to honour Christ, and to advance his Kingdom. 
* Colos. 3.15  Christians that are called to peace in one body, should let the peace of God rule in their hearts at all times, but especially when their peace is troubled by cruel persecutors. Abraham thought it not time 
* Genes. 13.8.  To discord with Lot in the land of the Amorites History telleth us that though the Athenians and Thebans had their mutual jealousies, yet they packed up all their dissensions, when they were invaded by Philip king of Macedon the common enemy of the liberty of Greece. It is a lamentable matter 
* Luke 16.8.  that the children of this world in their own generation should be wiser than the children of light. At this time all the covenanted people of the Lord should be careful to keep peace amongst themselves, partly when they consider that usually distraction is a dolorous presage of destruction, as Eusebius in his ecclesiastic History observeth that the dissension betwixt the Eastern and the Western Church was the forerunner of the tenth persecution: and partly, because union maketh strength, but division bringeth weakness.  
There is no Nation under Heaven, hath more reason to lay this to heart, than we of this Kingdom. We read that when Antonius was vanquished by Augustus Caesar, while he lay a dieing by his own deadly wounds he said to Cleopatra Queen of Egypt, It is no shame for a Roman to be vanquished by a Roman: but truly it is the misery and dishonour of this Kingdom, that SCOTLAND hath been so frequently vanquished by Scots, for our History telleth us that the most powerful foreign people that ever invaded this Kingdom, was never able to vanquish this Nation without the combining of treacherous & miscontented subjects amongst ourselves. Of whom it may be said as the Greek Orator spoke of the besieged Olynthians, 
(f) Ibi alij hostes propulsabant, alij urbem prodebant Demost thenet oratione. 3. Philippica.  That while some valiantly were repulsing the enemies, others were treacherously betraying the City.  
But if we be true to ourselves, and keep that peace which we have sworn in our Covenant, and is recommended to the disciples of Christ, we need the less to care for all the enemies of the Cause of Christ.  
Secondly, when the people of the Lord hear of the assembling of their enemies, they should labour what in them lieth, to hinder them that are in several places to come together into one place. It was wisely done of the Romans to fight with the army of Hazruball, before they joined with the army of Hannibal for otherwise the later troubles of Italy had been greater than the former. It is a great deal more safe to deal with the several parts of an Army, than with the complete body of an Army, as the history of our Nation telleth, of one of our Noble men, who with eight thousand of our people, in the time of Edward the first, King of England, vanquished in one day, thirty thousand of the English Nation, that were divided in three bands, which would have been more defieill, if all had been joined together. We know that as many burns may make a great river: so many hands joined together, may make a strong and powerful invasion: the smallest enemy is not to be contemned, because his power may grow if he be altogether neglected and despised, as Amorath the sixth king of the Turks, told his son Mahomet concerning Scanderbag, the prince of Epirus, who increassed in power, because he was neglected and contemned. It was well said by a Greek writer, 
(g) Qui hostem spernit sibi periculum accersit. Thucydides. lib. 1.  That whosoever contemneth his enemy, bringeth danger to himself.  
Wise people should do with their combining enemies, as Christians should do with sin, which in the beginning is to be resisted, lest afterwards it grow so strong, that it car not be resisted. It was worthily said by a learned man, 
(h) In rebus omnibus qui maximum malum vitare cupit, necesse est, ut malum exoriens extinguat. Osor. lib. 4. de institutione Regis.  That in all things he that would avoid the greatest evil, must needs extinguish the beginning of evil.  
It greatly concerneth the peace and present safety of this Nation, to make timous opposition to the armies of our enemies, before they be strengthened by a greater faction as 
* 2 Sam. 20.  joab pursued Sheba, the son of Bichri before he could gather a greater company. And truly we have reason to bless the Lord for that singular care and diligence that he hath put in the hearts of our worthy Noblemen and commanders, that are conservers of peace, that they have so timously opposed the insulting enemy, that no sooner was his power increased, but als soone it decreased: like 
* 1 Kings 16 15.  the kingdom of Zimri that lasted for a week.  
Thirdly, when we hear of the assembling of divers people from divers quarters, our humble prayer should be to the Lord, 
* Psal. 89.7.  That he would be present in the assembly of his Saints, that so they may be protected and defended against the assemblies of their cruel enemies. 
* Rom. 8.31.  If God be one our side, who is against us? 
* Chro. 13.10.  Abijam was more encouraged that God was with his people, 
While we pray for the Lords presence against our enemies, we must look to two things,  than he was afraid of the huge number of jeroboams army which were against his people. But while we thus entreat the Lord by prayer, we must look well to two things.  
First, That we fear not excessively nor be faintheart,ed, when we are fewer in number, seeing it is alike to the Lord 
* 1 Sam. 14.6.  to vanquish by few as by many, according to the frequent passages that we read of this purpose in the book of the judges, & in the Books of the Kings.  
Secondly, Though by God's providence our number be greater, yet we must not lean to the strength of man, but to the help & assistance of God: for neither the greatness of number, nor the goodness of a cause for which they fight, will make a people prevail against their enemies that hath greater confidence in their own strength than in the help of God.  
I verily think that when jehosaphat was threatened by his enemies, he could have raised a greater Army nor all the kings that were his enemies, such a number as I think all the Princes of Europe conbined, could not bring the like number to the field, and yet he saith, 
* 2 Chro. 20.12  Lord we know not what to do, but our eyes are towards thee: for as he knew that he was threatened by his enemies, without the Lords approbation, so he knew that though he had a greater number, he might be vanquished by the Lord's permission. 
* 2 Chro. 20.12  Chariots and horses may run to the battle, but the Lord of hosts giveth victory, wherefore he imploreth the help of the Lord and putteth his trust and confidence in him, by whose only assistance and power the greatest number may be vanquished, as well as the least, and without whose help and assistance, the greatest number may be vanquished by the least. But if we shall find access to God by prayer, then whensoever we are threatened by our enemies, we may look for protection and deliverance, according to the observation of David. 
* Psal. 56.9.  When I cry then mine enemies shall be turned bacl, this I know, for God is for me.  
Now let us speak of the third thing considerable in the enemies of David, 
The enemies of the Saints are cruel in three respects.  he calleth them violent and cruel men that seek after his soul, where we are to observe, that the enemies of God's Saints and servants may well be called violent and cruel, and that in three respects: first in respect of their affection, secondly in respect of their words, thirdly in respect of their actions.  
First I say, in respect of their affection, for the hatred they bear to the Saints of God, as it is unjust in respect of the ground of it, and deadly in respect of the project, so it is irreconciliable in respect of the continuance of it. First I say, it is unjust in respect of the ground of it, for they hate the Saints of God for the excellent graces which they see in them. 
* 1 joh. 3.12.  Cain slew his brother Abel, because his own works were evil and his brothers good, and therefore one said well, 
(i) Si non esset claritudo sanctorum, non surgeret invidia impiorum. Lyra. cap. 4. Epist. 1 joan.  If the brightness of the Saints did not shine, the invie of the wicked should not arise against them.  
Next, it is deadly, in respect of the project of it, for wicked men desire the utter ruin of the Saints of God, and that not of a certain number, but of all the godly without exception, for as the cruel Emperor Caligula wished that all the Romans had but one head, that he might strike it off at one blow: So the desire of the wicked is, that the Saints of God might perish from the earth. The confederate Nations 
* Psal. 83.4.  will have Israel to be rooted out of memory, that they be not a nation. Haman will have all the jews to perish in one day: Dioclesian, and julian the apostate had a purpose to root out the name of Christians from under heaven. Lastly their hatred is irreconciliable in respect of continuance, Cain will not be reconciled to his brother, albeit the Lord offer himself to take up the matter. 
* Gen. 4.6.  Esau layeth up in his heart the hatred of his brother, until the death of his father. For this 
* Gen. 27.4.  cause they are called not only enemies but likewise foes, 
* Psal. 27.2.  because their enmity is altogether implacable, and their seed, like that of Amalecke, is irreconciliable.  
Secondly, They are violent and cruel, in respect of their words, whereby sometimes they express how they despise and contemn the Saints of God, as Nabal spoke of David. Sometimes they threaten to execute the extremity of their rage, and fury, as did Senacherib against Ezohia: and sometimes they burden the Saints of God with calumnies, and reproaches, as Shimei railed against David. In all which respects, they are said, 
* Psal. 27.12.  To speak cruelly, and their words are compared 
* Psal. 120.3.  to a great scourge, 
* Psal. 58.3.  and to sharp arrows, to burning coals, and to the venom of Asps, for as any of these things can griveously hurt man's body: so the cruel words of violent men do greatly grieve and afflict the hearts of the Saints of God.  
Thirdly, They are called cruel and violent, in respect of action, and so their cruelty is best seen by some, and felt by others: for when they are permitted by the Lord, to afflict his Saints, they express all manner of cruelty that can be devised, or executed, without regard of sex, or age, or quality of persons. Therefore it is that in holy Scripture they are called 
* 2 Thessa. 1.6  Troublers, Oppressors, 
* Psal. 10.18.  Persecutors. 
* joh. 15.20.  Troublers, because they suffer not the Saints of God to live in peace and quietness, but frequently give them occasion of grief and sorrow, under the sense whereof they are forced to complain to God.  
They are called Oppressors, by reason of the manifold injuries which they do to the Saints of God, without any cause or occasion: they do to others, what they would not be content should be done to themselves. And they are called Persecutors, partly because though they find not opportunity at the first to execute their malice, yet they diligently seek occasion, and wait till they find it, and partly because they invade the Saints of God, as savage beasts do set upon their prey, to which they are compared by the Prophet David in the 22. Psalm.  
The Turks History telleth us, that Bajacet the fourth king of the Turks, by his countrymen was called Gilderin, which signifieth lightning, because in a great battle which his father Amorath fought against the Christians, he broke in with a part of the Army so fiercely and terribly, as if it had been thunder and lightning. But there is a word in the Text, which is not to be lightly overpassed, seeing it includeth more than at first it would seem to do: For when the enemies of David are said, To seek afttr his soul, there are two things included.  
First, 
When the enemies of David seek after his soul, there are two things included.  That the harm which David's enemies would do to him, is not a light, but a grievous hurt. Secondly, That they wish not only the death of David's body, but likewise the destruction of his soul.  
First I say, that the hurt and skaith which they wished him, is not a light harm, which easily may be comported with, & soon repared, but a great and grievous hurt, which can neither be endured nor repared: This is not like other kinds of hurt, that sometimes by men is done to men. King 
* 1 Sam. 11.7  Saul threatneth that the oxen of the Hebrews shall be cut in pieces, which follow him not to war against the Ammonits', & cruel 
* 1 Sam. 11.2  Nahash will put out the right eyes of the Citizens of jabesh. 
* Luke 23.16  Pontius Pilate will scourge jesus, and let him go. But the enemies of David seek after his soul, they will not only spoil him of his wealth and honour, but likewise of his life: they are set against him, as the Pharisees were set against Christ, 
* Luke 23.21  That will have him put to death. And as the jews were against Paul, when they said, 
* Acts 22.22.  It is not fit that he should live. And as History telleth, That Charles Duke of Anjew, was so cruelly set against Conradine king of Sicily, that the proverb went through the world, Vita Caroli mors Conradini. The life of Charles was the death of Conradine, he should not live except he died. And so the Scripture telleth us, That the life of David was fought by his enemies, both by secret plots, & open violence, which not only maketh him to say, 
* Psal. 56.1.  That his enemies would swallow him up, but likewise he compareth them to savage beasts, which when they set upon a man, do not simply bite him until he bleed, neither take they away one of his members, but they leave him not, until he be dead, and have eaten their pleasure of his carcase, wherefore he saith, 
* Psal. 27.2.  That his enemies come upon him to eat up his flesh.  
Secondly, It importeth that the enemies of David not only desired the death of his body, but likewise they wished that his soul might perish forever, the like example of matchless cruelty, we shall hardly find in profane History; for sometimes we read of men that hath wished the death of their enemies, and yet afterwards hath lamented their death. As it is said of Alexander the great, that weeped over the dead body of Darius' king of Persia: Sometimes though they lament not their death, yet they will cause them to be buried, as 
* 2 Kings 9.34  jehu would have done to jezabel: And as it is said, that Hannibal the famous Carthaginian Captain, caused the Roman Consuls to be honourably buried, whom he had valiantly vanquished: sometimes they will not suffer them to be buried, which was the despite that Caesar used against the Army of Pompey, who was vanquished in the fields of Pharsaly. Albeit as one said well, 
(k) Ignobilia sunt odia qua ultra mortem procedunt. Barclaus. lib. 4 argendis.  That is base hatred that goeth beyond death.  
The Scripture telleth us of the base and barbarous despite of the Chaldeans, that did open the graves of the jews, and scattered their bones upon the earth. The writters of the Indian Histories relate, that many of these nations have a custom to eat their enemies, which they take in the war, and to make musical instruments of their bones. One example we read amongst the Pagans, who in his book that he writeth against his enemy, whom he dar not name, he not only wisheth many bodily miseries to befall him, but likewise, 
(l) In loca ab elisiis di versa fugabere campis quasque tenent sedes noxia turba coals. Et ibid. nec mortis paenas mors altera finiet huius horaque erit tantis ultima nulla malis. Ovid. in thin.  That his soul may be tormented in hell with endless pain.  
We read in the Gospel that the jews think not enough that Christ should die, unless he be crucified, because so they thought his soul should perish, by dieing a cursed death. But if it be asked how may it be known that this was the despite of David's enemies, against him, I answer briefly in this plain comparison, if one man shall desire another to go from one place to another, in a way that he knoweth to be full of robbers, and savage beasts, out of all question, he desireth him to die: So the enemies of David did not only banish him from the house of God, where he was most desirous to dwell, but likewise they bid him go, and serve the gods of the Gentiles, the 26. Chapter of the first of Samuel, that by committing idolatry he might perish eternally: and therefore 
* Psal. 86.13.  he magnifieth the mercy of God, who in this respect delivered his soul from the lowest hell. A twofold use may be made of this point.  
First, 
The consideration of the cruelty of David's enemies, teacheth us a two fold use.  Christians should have a singular care not only to look to their words and ways, that they show no signs of cruelty, but likewise that the spirit of cruelty be not harbured in their hearts, but rather that they may study to meekness, and the exercise of mercy, and that for four reasons. First, because so we are taught by the word of God. 
We should avoid cruelty and study to mercy for four reasons.  Secondly because cruelty maketh men like Satan: Thirdly in respect of our union with God. Fourtly, In respect of divine vengeance, which is the reward of cruelty.  
First I say, because Christians are taught by the word of God, to flee cruelty, and follow mercy, and that by no less example than God their Creator, and Christ their Redimer, 
* Luke 6.36.  Be merciful as your heavenly Father is merciful 
* Matth. 11. 2●  And learn of me that I am meek and lowly in heart: We justly think that both the Religion of Papists, and the Religion of the Machometans, cannot be a good religion, seeing their religion teacheth them the practice of cruelty, and to force people with fire and sword to embrace it, whom they cannot persuade by their arguments, even as Ambrose speaketh of the carriage of the Arrians in his time, towards the Orthodox Christians, 
(m) Quos non possunt sermonibus decipere, gladio clamant feriendos, cruentas leges ore dictant, manu scribunt & putant quod lex fidem hominibus imperare possit Ambros lib. 5 epist 32  Whom they cannot deceive by word, they cry, that they are to be killed by the sword, they indite cruel and bloody laws with their mouth, they writ with their hand, and think that their laws can command Faith unto men.  
But the Christian and true Religion, which is grounded in the word of God, in this is known to be a good Religion, because it enjoineth the hatred of cruelty and love of mercy, and will have none to be forced by violent compulsion, but rather persuaded by powerful preaching, and evident arguments from divine truth, that men may acknowledge and embrace the truth, according to the worthy saying of Tertulian, 
(n) Religionis non est cogere religionem, quae sponte suscipi debet, non vi, cum & hostiae ab animo libentiexpostulentur. Tertu. lib. ad Scapulam.  It is not the part of Religion to constrain Religion, which men should willingly receive, and not by force, seeing the sacrifices of the Lord are required of a willing mind: howbeit it cannot be denied but although the Lord only can persuade the heart: yet when the professors of the truth have to do with Heriticks and Schismatics, and profane persons, that live amongst them, but walk not with them in the unity of faith, and in the way of godliness refusing to be informed, and hating to be reform, such may be constrained by humane Laws, to use the means of the true Religion, that either their souls may be saved, or their impiety may be restrained, that it prove not scandalous to the people of God, and so the Scripture telleth us, that when josias in the Reformation of the people of the jews, renewed the Covenant betwixt God and his people, 
* 2 Chro. 34.32.  He caused all judah and Benjamine to stand to it: albeit we have reason to think that many of them were affected to idolatry in their hearts. But Papists, and all other enemies of the Truth, who think rather by rigorous persecution, than by right imformation, to bring people to their erroneous profession, thereby they declare to the world the cruelty and falsehood of their Religion.  
And therefore whosoever is delighted with the exercise of cruelty, and is averse from the works of mercy, what ever profession he make of the true Religion, he hath not found the converting power of the Gospel of Christ, seeing, though 
* Gen. 27.22.  he hath the voice of jacob, yet he hath the hands of Esau, together with the cruel heart of Esau.  
Secondly, Because meek and merciful men are most like God, who glorieth in his mercy: so fierce and cruel men are most like Satan, who delights in cruelty, to whom is given the name of a destroyer in the 20. of the Revelation, because he taketh pleasure to destroy the creatures of God, so that when he cannot extend his malice to men, he is content to exercise his cruelty on beasts, as the Gospel telleth us, of the legion of devils that drowned the Swine.  
Thirdly, Because our happiness standeth in an union with God, and the neernes of our access to God, augmenteth our blessedness, according to the saying of the Psalmist, 
* Psal. 65.4.  Blessed is the man whom thou choosest, and whom thou causeth to come to thee. Cruel men can have no society nor fellowship with God: 
* Psal 5.6.  Who abhorreth the bloodthirsty, for amongst all things that can be presented to the mind or senses of man, there is not any two things so contrary to another, as the merciful Creator, and cruel creature.  
4. Because albeit cruel and malicious men for a time may get liberty to exercise their fury, yet in end they shall not escape the vengeance of God, which is the just reward of their cruelty. Amongst the Pagans Hercules and Theseus were famous, that subdued, and punished cruel men, by whom many had been injured and oppressed: And shall it not much more concern the glory of God's power & justice, to render to cruel men the reward of their cruelty. It was observed by Plato the Philosopher, 
(o) Nullus tam severe inimicum saum ulcisci potest quam deus solet miserorum oppressores Plato in Timaeo.  That there is no man upon earth, so sevirly can take vengeance on his enemy, as the Lord God useth to take vengeance on such as oppress poor men.  
This vengeance the Lord some time executeth by the hand of man which did make 
* judges 1.7.  Adonibezek to acknowledge the justice of God, albeit it often falleth out, that men, whom God useth as instruments of his justice, look not to the glory of God, but to sacisfie their own vindictive humour. 
* Isai. 33.1.  Woe to thee that oppresseth, for when thou shalt cease, another shall oppress thee. The Meeds and the Persians were no less cruel to the Chaldeans, nor they had been to the people of God, but more frequently the Lord plagueth cruel men by his own immediate hand, with visible judgements in the sight of the world, to the glory of the power & justice of God: We read in the history of the Macabees, that the bowels of the cruel Antiochus were tormented, who had caused the bowels of others to be tormented: and in the jewish history, we read of the punishment of cruel Herod the great, for his cruelty, as well against his own Children, as against the Nobles, and people of the jews. The Scripture likewise telleth us of the condign punishment of the wicked 
* 2 Chro, 21.8.  Iehoram, king of judah. And in the sea of histories, it is related of the cruel and bloody Attila, king of the Huns, who was never moved with tears of any, to show mercy or pity, but as he delighted in the shedding of humane blood, while he lived, he was overtaken by the vengeance of divine justice in his greatest triumph, in his marriage day, for he was chocked with his own blood, which did flow abundantly from divers parts of his body, until his wretched life was finished. There are infinite examples both in Ecclesiastic history, & in the book of the Martyrs, of the just punishment wherewith the cruel persecutors of the Saints of God in all ages have been plagued: therefore it was worthily observed by Cyprian, 
(p) Certi sumuset fidenres quod inultum non remanet quod perpetimur: quantoque mator fuerit persecutionis iniuriatanto et iustior pro persecutione viudicta. Cypreanus tract. coutra Demetrium.  We are sure & confident, that what we suffer shall not be unrevenged, and the greater the wrong of the persecution be, somuch the more just and grievous shall be the revenge, which God shall take of the persecutors.  
The Second use which here is to be observed, whensoever we hear of the cruelty of wicked men, against the Saints of God, in any place of the world, and when we ourselves are threatened with their cruel hostility, than we should put up our humble prayer to the Lord our God, 
We should pray to God to be delivered from cruel enemies, for two reasons.  that if he will chastise us for our sins and offences, he would do it with his own hand, and not give us * up to the will of our enemies: For David wisely choosed * to fall into the hand of God, rather than into the hand of men: Thus we should pray: for two reasons, First, because no favour towards the Saints can be expected at the hands of their persecutors: Secondly, because God, to whom the Saints pray, is both willing to hear, and able to help.  
First I say, because no favour, but extreme cruelty to the people of God, may be expected at the hands of the cruel enemies of God and his people, as jeremy speaketh of the king of Babylon, * which did show no mercy to the people of the jews. The Scripture compareth persecution to a flood of water, for as a flood of water is not like an ordinary river, which runneth along in its own channel, but altogether overfloweth bank and braes, and violently carrieth away whatsoever it overtaketh: So persecution is not like an ordinary war betwixt two Nations, that can give & take reasonable quarters, as occasion is offered, but persecution passeth the bounds of Humanity, and breaketh the bonds of Nature, and committeth outrageous cruelty, that Humane sense abhorreth, the committing whereof maketh the ears to tingle, the flesh to quake, and the heart to tremble, 
(q) Quamquam animits meminisse horret luctuque refugit. Virg. lib. 2. Aentid.  So that the mind of man will abhor the remembrance thereof with grief and sorrow.  
We need not to call to mind the ancient examples of cruelty, that are registrate in Ecclesiastic history, seeing of later times, we heard of the Spanish inquisition, and that which hath been used in the prison houses, and pillories of England, while as the tyranny of the Prelates advanced to that height, that it could not stand: and that these years bypast, hath been more than barbarously practised by the Irish Rebels, against the Saints and servants of God. All this should make us draw near to God, by humble prayer, that we be not exposed to the cruelty of our enemies, especially, seeing as Solomon saith, * The very mercies of the wicked are cruel: For whatsoever favour cruel persecutors offer to the people of God, is always upon conditions, that are worse than death. For as Wizards and Witches, when they cure men's bodies of diseases, bring greater hurt to their souls, by the use of unlawful means, whereby they draw guilt upon their consciences: and as that cruel Antiochus in the seventh chapter of the second book of the Macabees, not only would have spared the mother, and her seven sons, but likewise would have advanced them to wealth and honour, if they would have forsaken the Law of their God, and become idolaters: So the Malignant party will offer both peace, and preferment to the Covenanters, that will break the Covenant, to which they have sworn; and join with them in their unlawful courses, and wicked proceed, that merely tend to the overthrow of the true Religion, and erecting of idolatry and superstition.  
Secondly, Because our Lord to whom we pray is not like Baal, that neither could hear nor help his worshippers, for our Lord is willing to hear, and able to help, and as be heareth us, when we pray, so he is able to grant our requests. For truly the case and condition of the Saints of God were miserable, if the might of their enemies were answerable to their malice, and their power to their purposes. But as our Saviour said to Pontius Pilate. 
* Psal. 19.11.  They have no power over God Saints but what is given them from above, the Lord first breaketh down the hedge, 
* Psal. 80.12 13.  And then the wild boar of the forest pilleth the bark of the vine that the Lord hath planted. 
(r) Impii non quando volunt sanctis nocere possunt, sed quando Deus illis nocendi, tempus concesserit, ut suis sanctis. coronam provideat. Chry. Homil. 25. supr. Ma.  It is a worthy saying of Chrisostome, wicked men cannot always hurt the Saints of God, when they please, but when the Lord granteth them a time to hurt them, that he may provide a crown of glory for his Saints and servants.  
The Lord that did send Senacherib to threaten Ezekias, 
* 2 Kings 1.25.  Who came not up without the Lord, did likewise put abridle in the lips of Senacherib, that he was not able to hurt Ezekias, as he cruelly purposed: as then the proudest persecutors without God's permission, are not able to trouble his Saints, so he can limit their power, and dissapoint their purposes, and turn their rage to his praise, that his Saints that are preserved from the fury of their enemies, 
* Psal. 124.8.  may acknowledge their help to come from God, that made the heaven and the earth, and hearty bless the Lord that hath not given them, 
* Psal. 124.6.  to be a prey to their teeth.  
Now come we to the last particular considerable in the enemies of David, who did not set God before them: this is to be under-stood in a threefold respect: First in respect of their different purpose from the purpose of God in troubling the Saints of God. Secondly because they are not directed by the Light of God. 
The persecutors of the Saints are said not to set God before them in a threefold respect.  Thirdly, because they forget God, while as they consider not his divine properties.  
First I say, the proud enemies of David, and all the cruel persecutors of God's Saints set not God before them, in respect of their different purpose, & intention, from the purpose and intention of God while by God's permission they are instruments of the trouble of God's Saints, for as in the crucifying of Christ, the purpose and intention of the jews was to destroy him, but the purpose of God was, that Christ might be glorified, and his Elect redeemed. So when the Saints of God are persecuted, the purpose and intention of God, is either that he may be glorified in the exercise and trial of the faith and patience of his Saints: as in the 14. of the Revelation: or else that like a loving and wise father he may chastise his children by the rod of the wicked, for the sins wherewith they have offended him, that they may repent, and turn to him, as we may read in the book of the judges in which respect Nebuchadnezar is called the servant of God: but the purpose of the persecutors is either altogether to dishonour God, and destroy his people, whereof Gods open enemies make their boast in the 83. Psalm: or else they do carry themselves like some knavish servants, that work their Master's work to their own advantage, and to their Master's prejudice, as we may read in the parable of the unjust steward the 16 of Luke's Gospel for they altogether so respect themselves by doing there own will, and seeking their own honour, that they have no regard at all to the pleasing of God, or advancing of his honour. For while they persecute the Saints of God, they care not how God be dishonoured and displeased, providing they themselves may be honoured and well pleased by satisfying their wicked humours, and accomplishing their cruel projects, and so they set not God before them, because they serve not the Lord but themselves,  
Secondly, Because though sometime they think they are doing service to God, yet they are not directed by the light of God, but by a preposterous zeal, 
* Rom. 10.8.  which is without knowledge, they are like some foolish servants that while they think the work they are working will please their master, it greatly will offend him, and provocke him to anger. They are like josua and his princes, that made covenant with the Gibionits', 
* john 9.19.  but asked not counsel of the Lord for our Saviour saith, 
* john 16.2.  That they that persecute his Disciples, shall think they do service to God, and he well saith, That it shall be according to their thinking, and not according to truth, for doubtless they neither consider aright whom they do persecute, nor for what they do persecute them, they consider not that they do persecute God with his servants, Ananias saith to the Lord, 
* Acts 9.14.  that Saul the persecuter had a warrant from the high Priest to bind all that called upon the Name of the Lord, but jesus himself testifieth from heaven 
* 2 Acts 9.4.  That he was persecuted when his Saints were persecuted, neither consider they for what they persecute them, even for such things as should make them to love & cherish, and respect them, for they persecute them 
* Matth. 5.20.  for righteousness sake, and for the Name of Christ, 
* Luke 6.22.  and for the profession of the Truth 
* Acts 24.14.  which they call heresy, and for walking in the way of godliness which they count superstition and vanity, and therefore as our Saviour saith in the Gospel: 
* john 11.9.  He that, walketh in the day, stumbleth not because he seethe the light of this world, but he that walketh in the night, stumbleth because there is no light in him: so when a man is led by the direction of the light of God, he is convoyed safely and walketh securely, but when he is not led by the direction of God's light, it is no wonder though he miscarry, so fearfully, that he think that to be service done to God, which is most offensive to the Majesty of God, seeing they are not enlightened by the spirit of truth, but led by the light of misinformed conscience, which is nor proper light, but darkness.  
Thirdly, They set not God before them, because they do not remember God as they ought, they are of the number of the people, 
* Psal. 9.17.  that forget God, seeing they do not consider the presence, nor the justice, nor the power of God, for other wise they durst not persecute nor oppress his Saints, but rather would strive to gain their love and favour by profiting them to the uttermost of their power, seeing such is the sympathy betwixt Christ and Christians, that what evil or good is done to them, he thinketh it done to himself, the 25 of Matthew.  
First then, I say, they consider not Gods all where presence from whose sight nothing can be hid, and in whose sight all that men do 
* Hab, 4.13.  are naked and open. The light of nature teacheth man to know this which made on of the heathen to say 
(s) Est profecto Deus qui quae nos gerimus auditque & videt. Plaut. in capteivis.  Truly their is a God, who seethe, and heareth all that we do. But all men make not a right use of this light, for such is the gross atheism wherewith the hearts of the persecutors of God's Saints are replenished, that they say with themselves, 
* Psal. 10.11.  God doth not see them, neither will crave a reckoning of them, which either they think to be so, or indeed would have it so; but then their folly appeareth as the Psalmist saith, 
* Psal. 94.4.  Shall not he that made the eye see clearly even according to the Philosopher's rule, 
(t) Propter quod unu mque quodque est tale id ipsum est mains tale. Arist. lib. 2. Topicon.  Whatsoever maketh a thing to be such, itself most be more such: nothing can lurk from his sight who is the fountain & Author of sight, next they remember not the justice of God who certainly will revenge, and cannot but revenge the wrongs that are done to his servants, 
* 2 Thess. 1.6.  It is a righteous thing with God to render tribulation to them that trouble you, saith the Apostle, & our Saviour telleth, 
* Luke 18.7.  That the cries of the Elect which night and day are send up to their heavenly father, shall quickly be avenged. Lastly they consider not the power of God, who is able to protect his weakest servants, & to punish their strongest enemies, he is not like Rehoboam, that for the stoning of his servant, 
* 1 Kings 12.18  is not able to punish the Israelits, but rather like David, who for the wrong done to his servants, did 
* 2 Sam. 12.3.  grievously plague the Ammonits'. And therefore both Scripture and History telleth us, that the persecutors of God's Saints, neither by their greatness, nor multitude, could escape the avenging hand of the Lord, who is Almighty, as Augustine saith, 
(w) Omnipotens est Deus faciendo quae Gult, non paetiendo quae non vuls. Aug. lib. 5. decivitate dei.  By doing what he willeth, not by suffering what he willeth not.  
The use of this point which Christians should make standeth in this, their singular care should be both in the works of their Christian & particular calling 
* Psal. 16.8. That a Christian may set God before him, four things are to be required.  To set God always before them. To which four things are required. First that he look to the will of God, as the rule of his actions. Secondly that he look to the glory of God, as the end of his actions. Thirdly, That he be led by the light of God's word, and spirit. Fourtly that he remember God in his divine properties. First I say, that they look to the will of God as the rule of their actions, 
* Gala. 6.16.  As many as follow this rule, mercy shall be on them, and peace, but this includeth two remarkable things.  
First that a Christian should so look to God's pleasure, that he should have no regard to man's pleasure, 
To look to the will of God, as the rule of our actions, includeth two things.  that is to say, as he most not do any thing offensive to God, though thereby he should please man, so he most not omit any thing that may please the Lord though by doing thereof, he should greatly offend man. There is a remarkable example in Ecclesiastic history to this purpose, of the worthy Christian Theodosius the first, Emperor, who when by open proclamation, he had forbidden the Egyptians to sacrifice to the river Nilus, which had been their yearly custom by their superstition, which had continued for many ages: it so fell out, that the next year after, that the river Nilus did not water the land of Egypt by such abundance as it was wont, for which when the superstitious people began to murmur, as though the reason thereof had been the neglect of their wont sacrifice, the Governor wrote unto the Emperor, that he would look timously to the matter and consider what might be the event, as if he would have desired him to revock his former Edict, and to give way to the superstitious people to sacrifice to Nilus, lest they should rebel. But the worthy Emperor answered him that he would not permit a thing to be done to the offence of God, for the pleasure of men, & he had rather that men should be offended, before the Lord should be displeased. It had been good for joab if he 
* 2 Sam. 11.21.  had so deeply considered the matter of Vriah, he had not offended God to please his king, it was better considered by Peter and john, who willed the jews 
* Acts 5.29.  to judge whither it were better to obey God, than men. For seeing none can serve two Masters, it is the best and wisest course to serve the best and worthiest Master, according to the saying of Gregory, 
(x) Quomodo ergo a vobis potest par exlerberi famulatus quorum dipar est nominatus Greg. bomil. 12. in Evang.  How can it be required of you that ye all should give a like service to Masters that are of an unlike name, That is to say, Mortal men, and the eternal God.  
It were good that this were deeply laid to heart by many Malignants, that trouble the peace of the Saints of God, that they might look more to the pleasure of their heavenly, than their earthly king, for so should they do more acceptable service to God and more profitable service to their king.  
Secondly, It includeth that he that doth the will of God, and maketh it the rule of his actions, should not be desirous to conform Gods will to his will, but rather to study to conform his will to Gods wil For if this should be the carriage of servants towards their earthly Masters, much more ought it so to be towards God, their heavenly Master: whom Augustine bringeth in thus speaking, 
(y) Ille meus minister eris qui non audire quod voluerit paratus est, sed velle quod audierit. August. in Psal. 118.  He shall be my servant, who is ready not to hear what he willeth, but to will what he heareth. Which a Christian must carefully look to, not only in the abstaining from things that ought to be avoided, but likewise in doing things, that aught to be performed, the one, because they are forbidden, the other because they are commanded of the Lord, for thereby a Christian giveth testimony of his sincer obedience in the sight of God, according to the saying of Augustine 
(z) Verus obediens non attendit quale pracipitur, sed hoc contentus est quia praecipi tur. Aug. ibid.  He that is truly obedient, doth not consider what sort of thing is commanded, but with this he is only content that it is commanded.  
Secondly, That a Christian may set God before him, it is not only required that he look to the will of God, as the rule, but likewise that he look to the glory of God as the end of his actions, for in this is the fidelity and sincerity of the servants of God manifested who shall obtain their Master's approbation in the day of their reckoning for then a Christian may be said, to look to the glory of God, as the end of his actions, when he so zealously tendereth the bonour of God, that he will not do any thing to dishonour him though thereby he should make never so much profit and commodity, neither will he omit any thing whereby God should be honoured, though by doing of it, he should incur both skaith and ignominy. We read of the servants in the parable of the talents, that they so respected their Master's honour, that they rendered into his hands both the talents they had received, and those they had gained, committing the distribution of their rewards to their Master's discretion. Happy is that Christian, that can say with Christ 
* john 17.4.  that in finishing the work which God hath given him to do, he hath glorified God upon earth, for he may be well assured, 
* 2 Sam. 2.30  that as they that dishonour God, shall come to shame, so they that honour him shall be honoured of him. 
* john 12.26.  If any man serve me him shall my father honour, saith our Saviour in the Gospel; upon which words Augustine saith, 
(a) Sic ministrantem Christo honorificabit pater cius honore illo magno ut sit cum filio cius nec unquam deficiet faelicitas eius. Aug. tract. 51. in joan.  So shall the Father of Christ honour the servant of Christ, with that great honour, that he may be with his Son, neither shall his happiness at any tie me fail or fall away.  
3. He that setteth God before him, must be led by the light of his word, & spirit, for the word of God, 
* Psal. 119.  Is a light to our feet, & a lantern to our paths. 
* Luke 1.79.  It giveth light to them that sit in darkness, & in the shadow of death. 
* Psal 27.19.  The prophet David intreateth the Lord, 
* john 2.20.  To teach him his ways, & to lead him in a right path, because of his enemies. The Scripture telleth us, 
* john 16.13.  That the holy Spirit is the unction, that teacheth us all things, * And leadeth us in all truth, which is not to be understood of extraordinar, but ordinar revelations when he maketh us to understand the true meaning of the written word of God, that we may flee the evil, which is to be avoided, & follow the good which is enjoined and commanded.  
Fourthly, He that setteth God before him, must remember God in the forenamed properties, in his ubiquity, justice, and power: he must consider that God is all where present, to take notice both of the inward and outward conversation of men whither it be good or evil. Therefore Augustine saith, 
(b) Deustotus oculus est quia omnia videt manus totus est quia omnia operatur totuspes est quia ubique est. Aug in Psal. 120.  That God is all an eye, which seethe all things, all hand, who worketh all things, and all foot, who walketh every where.  
He must likewise remember, that the righteous Lord will neither suffer the evil doing of men to be unpunished, nor their good do unrewarded, of the one, the Church saith in the book of the Lamentations, 
* Lament. 1.18.  The Lord is righteous, for I have rebelled: And of the other the Apostle saith, 
* Heb. 6 10.  God is not unjust, to forget your work & labour of love. Lastly, he mustremember the power of the Almighty God, 
* Psal. 135.6.  Whereby he doth whatsoever he wileth in heaven, and earth. And can do all that he can will, without impediment: according to the saying of Tertulian, 
(c) Deiposse velle est, & non posse nolle est. Tertul. in apologe.  To be able with God, is to will, and not to be able, is not to will.  
Whereby likewise he can punish sinners for their iniquity notwithstandsting of their greatness amongst men, & the multitude wherewith they combine in the course of sin, by which power likewise, 
* Psal. 91.1.  He protecteth his Saints in their greatest danger and difficulty, and comforteth & strengtheneth them, 
* Colo. 1.11.  in their greatest trouble and calamity, 
* Ephes. 3.20.  & satisfieth their desire exceeding abundantly. Now there are three reasons wherefore a Christian should carefully labour thus to set God before him: First, 
There are three reasons wherefore a Christian should always set God before him.  because amongst many other differences this is one most remarkable betwixt the Elect and the Reprobate; betwixt men in the state of nature, and in the state of grace. Spiritual men like David, 
* Psal 16.8.  set God always before them, but wicked and worldly men, like the enemies of David, do not at all set God before them: but live in the world 
* Ephes. 2.12  without hope, and without God, and by their carriage, declare to the world, 
* Psal 36.1.  That they are void of the fear of God, but when Christians set God before them, this is an evident note of their effectual calling, 
* Acts 26.16.  Whereby they are turned from the power of Satan unto God, 
* Colos. 1.13.  And translated from the power of darkness unto the Kingdom of the Son of God. 
* 1 Pet. 2.9.  And are called out of darkness unto the marvellous light of Christ.  
2. If we consider the happiness of such as set God before them, and the misery of those that set not God before them, the happiness of the one appeareth in this, that as they set God before them, so he setteth them before him: For in all reciprocal offices betwixt God and man, that is in those things which are mutually done by God to man, and by man to God, the Lord is always the preveener, and beginner, so that a man by the performance of his part, may certainly know that God performeth his. There is mutual love betwixt God and his Saints, but God first beginneth, as the Apostle john saith, And they that love God, 
* Prov. 8.17.  may know that they are beloved of God God hath chosen that man for his portion, 
* Psal. 73.25.  who chooseth God for his portion. 
* Psal. 119. ult.  And God seeketh us, before we can seek him, and whosoever set God before them, by doing his will, and seeking his honour, by following his light, and remembering his properties, the Lord setteth them before him by a high estimation of them, by tender & earnest love towards them, and by a fatherly & provident care about them. 
* Esai. 49.16.  I have graven thee upon the palms of my hands, and thy walls are continually before me. But the misery of the other is answerably great, for it may be said of them, as the Latin Comic faith of harlots, 
(d) Nec pol istae metuunt Deos, neque has respicere D●os opinor. Terent in Hecyra actu 5. Scenae 2.  That they fear not God, and God regardeth them not.  
For as they have no purpose to advance God's glory, so God hath no purpose of their safety, and as they will not hear God, when he calls on them in their prosperity, 
* Prov. 1 24.  so he will not hear them when they call on him in their adversity, & as they contravine Gods reveilled will, when they lived upon earth, so he crosseth their will, when they are tormented in hell, which they testify by gnashing of their teeth, which maketh Bernard to say, 
(e) Frustra volent quod nunquam erìt, & srustra nolent quod semper erit. Bern. serm. 10 in Psal. 90.  That in vain they shall will, which never shall be, and in vain they shall nill, which ever shall be.  
And in a word as they were careless to walk as in his presence, 
* 2 Thess 1.9.  So they shall be for ever banished from the presence of God, and glory of his power.  
Thirdly, This is required in respect of our spiritual walking, For 
* 1 Thess. 4.5.  Christians must not walk like the Gentiles, which knew not God, but rather like 
* Luke 1.6  Zacharie, and Elizabeth in all the commandments of God, 
* Colos. 1.10  This is called a walking worthy of the Lord, 
* Gala. 5.25  a walking in the spirit, 
* Rom. 8.1.  and after the spirit, a walking with God, as did Enoch, and before God, as 
* Gen. 5.25  Abraham was enjoined. Now there is no possibility that any can so walk, 
* Gen. 17.1  unless he set God before him, for this indeed shall make him know the way wherein, the manner how, and the end towards which he ought to walk, that in all these respects he may make conscience of his walking in the sight of God, by walking in his commandments with a perfect heart, 
* Psal. 84.7.  from strength to strength, towards Zion, where he shall see the Lord of Losts, 
* Colos. 〈◊〉  and by walking worthily of the Lord, pleasing h●●●●th all things, he may be fruitful in good works, and increase in the knowledge of God.  
To which heavenly, and holy disposition, God of his infinite mercy bring all our souls, for the sake of Jesus. To whom with the Father, and the holy Ghost, be all praise, honour, and glory, world without end, Amen.  
FINIS.