themselves partly when they consider that usually distraction is a dolorous presage of destruction as Eusebius in his ecclesiasticke Historie observeth that the dissension betwixt the Easterne and the Westerne Church was the forerunner of the tenth persecution and partly because vnion maketh strength but devision bringeth weaknesse There is no Nation under Heaven hath more reason to lay this to heart then we of this Kingdome We read that when Antonius was vanquished by Augustus Caesar while he lay a dieing by his owne deadly wounds he said to Cleopatra Queene of Egypt It is no shame for a Romane to be vanquished by a Romane but truly it is the miserie and dishonour of this Kingdome that SCOTLAND hath beene so frequently vanquished by Scots for our History telleth us that the most powerful forraine people that ever invaded this Kingdome was never able to vanquish this Nation without the combining of treacherous miscontented subjects amongst our selves Of whom it may be said as the Greek Oratour spake of the besieged Olynthians (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 Citie But if we be true to our selves and keepe that peace which we have sworne in our Covenant and is recommended to the disciples of Christ wee need the lesse to care for all the enemies of the Cause of Christ Secondly when the people of the Lord heare of the assembling of their enemies they should labour what in them lyeth to hinder them that are in severall places to come together into one place It was wisely done of the Romans to fight with the armie of Hazruball before they joyned with the armie of Hannibal for otherwise the later troubles of Italie had beene greater than the former It is a great deale more safe to deal with the severall parts of an Armie than with the compleat body of an Armie as the history of our Nation telleth of one of our Noble men who with eight thousand of our people in the time of Edward the first King of England vanquished in one day thirtie thousand of the English Nation that were devided in three bands which would have beene more defieill if all had beene joyned together We know that as many burnes may make a great river so many hands joyned together may make a strong and powerfull invasion the smalest enemie is not to be contemned because his power may grow if he be altogether neglected and dispised as Amorath the sixth king of the Turks told his sonne Mahomet concerning Scanderbeg the prince of Epirus who increassed in power because he was neglected and contemned It was well said by a Greeke writter (g) Qui hostem spernit sibi periculum accersit Thucidides lib. 1. That whosoever contemneth his enemie bringeth danger to himselfe Wise people should doe with their combining enemies as Christians should doe with sinne which in the beginning is to be resisted lest afterwards it grow so strong that it car not be resisted It was worthily said by a learned man (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 avoyd the greatest evil must needes extinguish the beginning of evil It greatly concerneth the peace and present saftie of this Nation to make timous opposition to the armies of our enemies before they be strengthned by a greater faction as * 2 Sam. 20. Ioab pursued Sheba the sonne of Bichri before he could gather a greater companie And truly we have reason to blesse the Lord for that singulare care and diligence that he hath put in the hearts of our worthie Noble-men and commanders that are conservers of peace that they have so timously opposed the insulting enemie that no sooner was his power increased but al 's soone it decreased like * 1 Kings 16 15. the kingdome of Zimri that lasted for a week Thirdly when we heare of the assembling of divers people from divers quarters our humble prayer should be to the Lord * Psal 89.7 That he would be present in the assemblie of his Saints that so they may be protected and defended against the assemblies of their cruell enemies * Rom. 8.31 If God be one our side who is against us * Chro. 13.10 Abijam was more incouraged that God was with his people While wee pray for the Lords presence against our enemies wee must looke to two things than he was afrayed of the hudge number of Ieroboams armie which were against his people But while we thus intreat the Lord by prayer we must looke well to two things First That we feare not excessively nor be faintheart ed when we are fewer in number seeing it is alike to the Lord * 1 Sam. 14.6 to vanquish by few as by many according to the frequent passages that we reade of this purpose in the book of the Iudges in the Books of the Kings Secondly Though by Gods providence our number be greater yet we must not leane to the strength of man but to the help assistance of God for neither the greatnes of number nor the goodnes of a cause for which they fight will make a people prevaile aginst their enemies that hath greater confidence in their own strength than in the help of God I verily thinke that when Iehosaphat was threatned by his enemies he could have raised a greater Armie nor all the kings that were his enemies such a number as I think all the Princes of Europe conbined could not bring the like number to the fielde and yet he saith * 2 Chro. 20.12 Lord we know not what to do but our eyes are towards thee for as he knew that he was threatned by his enemies without the Lords approbation so he knew that though he had a greater number he might be vanquished by the Lords permission * 2 Chro. 20.12 Chariots and horses may runne to the battell but the Lord of hosts giveth victorie wherefore he imploreth the help of the Lord and putteth his trust and confidence in him by whose only asistance and power the greatest number may be vanquished as well as the least and without whose helpe and asistance the greatest number may be vanquished by the least But if we shall finde accesse to God by prayer then whensoever we are threatned by our enemies we may looke for protection and deliverance according to the observation of David * Psal 56.9 When I crie then mine enemies shall be turned backe this I know for God is for me Now let us speake of the third thing considerable in the enemies of David The enemies of the Saints are cruel in three respects he calleth them violent and cruell men that seeke after his soule where we are to observe that the enemies of
Ministery amongst you in how great weaknes is known to God and my selfe but with what willingnesse and readienesse it is known to you my honourable Patrons and the rest of my worthie Citizens Secondly because as God of his goodnesse hath made this Citie the chiefest of this Nation so hath he been pleased to furnish you the present Magistrats and Councellours with wit and discretion vertue and pietie which the exigencie of this dangerous time requireth in such as are worthy of your places and as the tree is known by the fruits so the eminencie of these gifts showeth foorth it self in you by the singulare care that ye have to see the true Religion flourish in your Citie to charish learning in all kinds of professions of divine and humane literature and in a word your Citiznes ought to be thankfull to God for your singulare diligence in punishing of vice and advancing of vertue Seeing as the Romane Oratour could say (g) Nec domus nec respublica stare potest si in eâ— nec recte fact is praemia extent ulla nec supplicia peccatis Cicero lib. 3. de natura deorum No house or common-wealth can long continue where there is no reward appointed for good workes or punishment for evil And one of the Latine Comicks could say (h) Oppidum si incolae sunt bene morati pulchre munitum arbâ— tror Plaus in persâ— That he did thinke a Citie well guarded whose Citizens were indued with good manners These then being the reasons of the didication of this first birth of my weake 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 weightie affairs and the wellfare of your flourishing Citie And so shall remaine Your Lo. humble servant in Christ to the uttermost of my power even untill death Mr. Archibald Skeldie THE TABLE HERE FOLLOWETH THE SUMME 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 possesse and miscarie the children of men Page 3 This inward pride hath three branches Page 3 Pride breaketh outagainst God four manner of wayes Page 7 Pride against men breaketh out four manner of wayes Page 11 Proud parsecutors arise against Gods Saints for three reasons Page 17 The Saints of God when they are threatned 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 Davids 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 looke 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 soule there are two things included Page 38 The consideration of the cruelty of Davids enemies teacheth as a two fold use Page 40 We should avoyd crueltie and studie to mercy for foure 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 three-fold 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 alwayes set God before him Page 55 PSALME LXXXVI Verse 14. O God the proud are risen against me and the assemblies of violent men have sought after my soule and have not set thee before them THe present condition and state of this our time letteth us see what need wee have to understand the meaning of these words for our instruction and comfort For as the Prophet David when hee penned this Psalme was persecuted by powerfull and malicious enemies from whose rage and furie hee prayeth to God for deliverance So we being threatned by the like hostile invasion have need to crave by humble supplication the Lords gracious and favourable protection This Psalme is justly styled A Prayer of David with every petition whereof is joyned a motive argument to move the Lord to hear his prayer and grant his requests And because the royall Prophet after his manner in the former verses hath beene mixing praise with prayer he now subjoyneth two motive arguments to move the Lord to grant him both the petitions which he hath put up in the former part and is to put up in the latter part of this Psalme The first of those arguments is taken from the consideration of the nature of his enemies against whom he prayeth And the second from the consideration of the Nature of God to whom he prayeth For amongst all things betwixt which may be seene any kind of opposition there cannot any two things be found more contrarie to other than Davids persecutours and Davids Protectour His persecuters are cruell proud and godlesse Atheists His Protector is a * Psal 86.15 mercifull and pitifull God slow to anger and of great kindnesse and truth Which maketh Ierome to say (a) Divinitatis natura clemens est pia magis ad in dulgontiam quam ad vindictamprona Hieronimus in Psal 118. The divine Nature is gentle and pitifull more readie to pardon than revenge And therefore the Prophet comparing the gracious Nature of God with the wicked nature of his enemies he more earnestly imploreth and more confidently expecteth the Lords helpe and protection against the malitious rage of his mighty enemies Now that wee may enter upon the words of the Verse Foure things are to be handled in the explaning of the words wherein the Prophet describeth the nature of his enemies both in respect of their inward disposition and outward conversation There are four things to be exponded in order together with the uses that arise from the consideration of them first How these proud men are said to arise against Davids For this the Prophet useth as a motive argument to prevaile with God seeing he knoweth that proud men are so hatefull to God Secondly The enemies of David were not a few but a great number that are said to assemble themselves and so the Prophet hath the more need of the helpe of God Thirdly The enemies of David were violent and cruell men whose crueltie is manifested in seeking of his soule To which in the nixt verse is opponed the pitie and mercie of God and so this part of the argument is powerfull to obtaine the helpe of God Fourthly The grosse Atheisme of the enemies of David is expressed when
they consider how diversly the Lord is affected towards his humble Saints The saints of God whē they are threatned by their proud enemies may boldly pray to God for two reasons and towards their proud oppressors for he taketh the humble for his dearest friends the proud for his rebellious enemies * Isaiah 66.2 He is near to the humble as a mā is to the house where he dwelleth * Psal 25.9 and a Master to the Scholer that he teacheth But though he be near to the proud in the inflicting of of his anger he is far from them in the manifestation of his favour The Psalmist saith * Psal 128.6 That though the Lord be high he looks to the lowly but he knoweth the proud afar off And therfore Augustine saith (x) Humiliats Deus appropinquat ab exaltato longe recedit nisi quem ipse prius humiliatū exaltaverit Aug. in Ps 50. That the Lord draweth near to him that is humbled but he goeth farre away from him that is exalted except he be one whom the Lord hath first humbled and afterwards exalted The Lord multiplieth upon the humble his grace and his favour * 1 Pet. 5.6 For when they humble themselves he promiseth to exalt them and he exhorteth them to humble them selves that he may exalt them to him they may pray confidently * Psal 86.1 under the sense of their needines poverty And therefore as Bernard saith (y) Magna virtus hum ili tatis cui ipsa dei matestas se tam facile inclinat Bern. sermo 85. in canticum That great is the vertue of humility to which the Lord so easily inclineth his Majestie But as the Lord compasseth the humble with his favour so he pursueth the proud with his rath and displeasure The Psalmist saith * Psal 86.1 That he plentifully rewardeth the proud doer for usually when he punisheth their pride he abateth their power and plagueth their persons One of the heathen could say (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 powreth shame and contempt upon all that are haughty * Psal 18.27 and casteth downe the countenance of them that looke proudly And the Prophet Isay fore-telling the destruction of Moab He saith * Isaiah 16.6 We have heard of the pride of Moab And the saying of Solomon is worthy of observation That pride goeth before a fall and a high minde before destruction Secondly The Saints of God at such a time may confidently pray when they consider the nature and event of the insultation of the proud persecutors how hatefull it is to God how hurtfull to themselves whom for a time it pleaseth how comfortable in end it is to the Saints of God to whom at first it seemeth to be fearfull and terrible for when the proud oppressors of the Church of God have a purpose to trouble their peace by some grievous persecution if they see any likelyhood or probability that they can bring their purpose to passe then such is their untimous foly that as the proverbe saith They begin to sing the triumph before the victory and to sell the Bear skin before the Bear be slaine they threaten to execute what ever their malice can devise against the Saints of God as if their power were so stronge that they could not be resisted and their wisedome so deepe that it could not be disappointed and their purposes so sure that they could not be overturned Now when they thus begin to insult by blaspheming railing and threatning then the Saints of God betake themselves to prayer and cry * Acts 4.29 Lord behold their threatnings this prayer so prevaileth with God that he maketh a sudden change and alteration for when the Saints of God are brought lowest and the pride of their enemies advanced highest then it is time for the Lord to worke such a change as both declareth the glory of his mercie justice and power When like the nailes of the wheele of Sesostris his chariot that which was highest in a moment becomes lowest and that that was lowest is advanced highest Therefore we have reason to thinke that in the beginning of this combustion wherewith now these kingdomes are set on fire many of the Saints of God found matter of great comfort and a wonderfull ground of hope that the enemies of the cause of Christ should not prosper and the Covenanters should be comforted and graciously delivered when they did heare of the untimous and foolish in sulting of their proud enemies that did promise victory to themselves before they did fight and were dividing Lands distributing offices skaring Cities and killing all that should make opposition before that either they were vanquished or invaded for as it was a presage of the Syrians overthrow * 2. Kings 20 11. when putting on their Armour they boasted as though they had put it off and as it was a presage of the ruine of Senacherib and his army when he boasted so much of his power and victory And as our History telleth us that the hudge armie of Edward the second of England was vanquished by a handful of our Nation who so presumed of the certainty of his victory that before hee entred the Countrey he devided the lands and appointed the King and his Nobles to severall torments and brought a Poet in his company to describe his victory who afterwards being taken amongst other captives described in verse the victory of his enemies In later times we know how the army of the Spaniards was overthrown that was called The invincible Armado And truly the enemies of our Church and Kingdome may learne to know by their sorrowfull experience that such untimous and proud insulting hath beene an evident presage of their just confusion and a manifest fore-token to the people of God of their unspeakable comfort and gracious exaltation for when the pride of the wicked and the prayer of the godly come together before the Lord the one cryeth for speedy justice to punish the wicked and the other for timous mercy * Psal 32.10 to compasse such as put their confidence in God as wee may see in the pride of Senacherib and the prayer of Ezekias the 37. of the prophesie of Isaiah The Prophet mentioneth the assembling of his enemies for two reasons Now come we to the second thing considerable in the enemies of David when he sayeth that they assemble themselves together The Prophet maketh mention of their assembling for two reasons first for the glory of Gods power secondly that he may declare his trust and confidence which he had in God First I say for the glory of Gods power for the weaker that the defendant party be and the stronger that the assailing partie be the power of
the defender of the weaker against the stronger is knowne to be the greater the Scripture telleth us that king AchaZ whose armie was miserably foyled by the king of Israel was greatly affrayed when he heard of the coming of the kings of Syria and Israel but then the power of the king of Ashur was greater that both defended Achaz and vanquished his enemies Historie telleth us that when the city of Constantinople was hardly besieged by the hudge armie of Bajacet King of the Turkes and the Greek Emperour could obtaine no help at the hands of Christian Princes that were at variance amongst themselves he implored the help of Tamberlane king of the Tartars who forced the King of the Turkes to raise his seige and put his armie to route and tooke himselfe captive and so the power of the King of the Tartars was knowne in delivering the weake Emperour of Greece from the puissant king of the Turkes The same way the power of God Almightie is manifested when his Saints and servants are brought to extremitie that they can neither helpe themselves nor have help of others against their many and mightie persecutors he that manifested his power in * 2. Cor. 12.9 Pauls weaknesse in the houre of temptation declareth his power in the protecting of his Saints in time of persecution (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 necessitie But graciously helpeth them when they are redacted to greatest extremity remarkable is that example of Ezekias and his people the armie of the Assyrians was known to be great Ezekias was sensible of his weaknes that was not unknown to his enemie * Isai 33.5 8 which told him that he had neither riders for horses nor counsell for war but the power of God that protected EZekias was manifested not only in promising him security but likewise in the performing of his safety in the destruction of his enemie EZekias that was so weake in the sight of Senacherib seemed foolish in holding out a walled city against him but he would have judged him mad if he had hazarted to come in open field against him because he should have beene like the unhappie young son of king Priamus (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 goe beyond his permission than an horse can goe but where his rider pleaseth The Church of God in the 83. Psalme complaineth of the confederacy of many enemies who not only sought the wracke of Gods people when they say * Psal 38.4 Let us root out Israel from being a Nation but their pride breaketh out against the Lord himselfe when they say * Psal 38.12 Let us take for our possession the Mansions of God whose destruction the Church craveth by humble prayer that God may be magnified in his glorious power Secondly The Prophet mentioneth the assembling of his enemies to declare his trust and confidence in God for the multitude of his enemies is so farre from chassing him from God that it maketh him to run the more to God by earnest prayer and settled confidence who as by his power he is able to protect him so by his * Psal 32.1.3 mercy he will compasse him that putteth his trust and confidence in him for the Prophet well knew how powerfully this argument would prevaile with God that he that is pursued by many enemies and trusteth in God should be protected by the power and mercy of God Humanity will teach men not to forsake nor betray but rather to protect to the uttermost of their power such as put confidence in them and commit their lives to their care As it is said in the Historie of Artaxerxes king of Persia which set a Sparrow at libertie which fled to his bosome would not give it a prey to the Hawk he uttered these words in the audience of his Princes As I have not delivered this Bird to bee a prey to its enemie so will I never dedeceive but protect the man that trusteth in mee Much more I say will the tender mercie of our gracious Lord move him graciously to protect * Psal 53.1 4 all those that put their trust under the shadow of his wings For the deepe consideration and comfortable application whereof we have divers remarkable things set downe in holy Scripture Concerning our trusting in God diverse things are to be observed As first that every one of Gods Saints should well observe what singular experience they have found of Gods favourable protection which maketh David not to be afrayed of the multitude of his enemies when he considereth how hee hath beene delivered from the furie and rage of his enemies As Basil well explaineth his meaning in the 27. Psa (c) Quoniam tantum auxilij divine experimentum accepi ut etiamsi duplo vel triplo plures hostes me obruere conantur hac tamen spe munitus infracto animo obsiistaÌ„ malis Basilius in scoliis in Psal 26. Because I have received so great experience and proofe of divine helpe that albeit twise or thrise so many prease to overwhelme me yet being guarded by this hope I will withstand all those evils with invincible courage Secondly The Lord himselfe hath exhorted his people to trust in him with a promise of security and safety The 20 of the second of the Chronicles * Psal 34.23 Trust in the Lord and yee shall bee established believe his Prophets and ye shall prosper Thirdly If we looke to the experience of his Saints it may be justly said * Psal 22.5 None of them that trust in him shall be desolate * Psal 22.5 because they were alwayes delivered that trusted in him and our fathers that trusted in him were not ashamed And therefore we must not with-draw our confidence from God when we see no appearance of help at the hands of men but so much the more relie on him with trust and confidence whose reliefe commeth usually when there is least appearance It is our part that are Christians to say as Eusebâ—â—â— bringeth in Philo the Iew speaking to his countrey-men when Caligula the Emperour would not hear their petition but commanded them to avoid his presence (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 angrie because of necessitie divine helpe will bee present when humane helpe ceaseth From the consideration of the assembly of Davids enemies we are to remarke a two-fold use First Here wee may observe that albeit the enemies of
Gods Saints and servants may well be called violent and cruell and that in three respects first in respect of their affection secondly in respect of their words thirdly in respect of their actions First I say in respect of their affection for the hatred they beare to the Saints of God as it is unjust in respect of the ground of it and deadly in respect of the project so it is irreconciliable in respect of the continuance of it First I say it is unjust in respect of the ground of it for they hate the Saints of God for the excellent graces which they see in them * 1 Ioh. 3.12 Cain slew his brother Abell because his own works were evil and his brothers good and therfore one said well (i) Si non esset claritudo sanctorum non surgeret invidia impiorum Lyra. cap. 4. Epist 1 Ioan. If the brightnesse of the Saints did not shine the invie of the wicked should not arise against them Next it is deadly in respect of the project of it for wicked men desire the utter ruine of the Saints of God and that not of a certaine number but of all the godly without exception for as the cruell Emperour Caligula wished that all the Romans had but one head that he might strik it aff at one blow So the desire of the wicked is that the Saints of God might perish from the earth The confederate Nations * Psal 83.4 will have Israel to be rooted out of memorie that they be not a nation Haman wil have all the Iews to perish in one day Dioclesian and Iulian the apostate had a purpose to roote out the name of Christians from under heaven Lastly their hatred is irreconciliable in respect of continuance Cain will not be reconciled to his brother albeit the Lord offer himselfe to take up the matter * Gen. 4.6 Esau layeth up in his heart the hatred of his brother untill the death of his father For this * Gen. 27.4 cause they are called not only enemies but likwise foes * Psal 27.2 because their enimitie is altogether implacable and their seed like that of Amalecke is irreconciliable Secondly They are violent and cruel in respect of their words whereby sometimes they expresse how they despise and contemne the Saints of God as Nabal spake of David Sometimes they threaten to execute the extremity of their rage and furie as did Senacherib against Ezohia and some-times they burden the Saints of God with calumnies and reproaches as Shimei railed against David In all which respects they are said * Psal 27.12 To speake cruelly and their words are compared * Psal 120.3 to a great scourge * Psal 58.3 and to sharpe arrowes to burning coales and to the venome of Aspes for as any of these things can griveously hurt mans body so the cruel words of violent men do greatly grieve and afflict the hearts of the Saints of God Thirdly They are called cruell and violent in respect of action and so their cruelty is best seen by some and felt by others for when they are permitted by the Lord to afflict his Saints they expresse all manner of cruelty that can be devised or executed without regard of sex or age or quality of persons Therefore it is that in holy Scripture they are called * 2 Thessa 1.6 Troublers Oppressors * Psal 10.18 Persecutors * Ioh. 15.20 Troublers because they suffer not the Saints of God to live in peace and quietnesse but frequently give them occasion of griefe and sorrow under the sense whereof they are forced to complaine to God They are called Oppressors by reason of the manifold injuries which they doe to the Saints of God without any cause or occasion they do to others what they would not be content should be done to themselves And they are called Persecutors partly because though they finde not opportunity at the first to execute their malice yet they diligently seek occasion and wait till they finde it and partly because they invade the Saints of God as savage beasts doe set upon their prey to which they are compared by the Prophet David in the 22. Psalme The Turks History telleth us that Bajacet the fourth king of the Turkes by his countrey-men was called Gilderin which signifieth lightning because in a great battell which his father Amorath fought against the Christians he brake in with a part of the Army so fiercely and terribly as if it had beene thunder and lightning But there is a word in the Text which is not to be lightly overpassed seeing it includeth more than at first it would seeme to doe For when the enemies of David are said To seeke afttr his soule there are two things included First When the enemies of David seeke after his soule there are two things included That the harme which Davids enemies would doe to him is not a light but a grievous hurt Secondly That they wish not only the death of Davids body but likewise the destruction of his soule First I say that the hurt and skaith which they wished him is not a light harme which easily may be comported with soon repared but a great and grievous hurt which can neither be indured nor repared This is not like other kindes of hurt that sometimes by men is done to men King * 1 Sam. 11.7 Saul threatneth that the oxen of the Hebrews shall be cut in pieces which follow him not to war against the Ammonits cruel * 1 Sam. 11.2 Nahash will put out the right eyes of the Citizens of Iabesh * Luke 23.16 Pontius Pilate will scourge Iesus and let him goe But the enemies of David seeke after his soule they wil not only spoil him of his wealth and honour but likewise of his life they are set against him as the Pharisees were set against Christ * Luke 23.21 That will have him put to death And as the Iewes were against Paul when they said * Acts 22.22 It is not fit that he should live And as History telleth That Charles Duke of Anjew was so cruelly set against Conradine king of Cicily that the proverbe vvent through the world Vita Caroli mors Conradini The life of Charles was the death of Conradine he should not live except he died And so the Scripture telleth us That the life of David was fought by his enemies both by secret plots open violence which not only maketh him to say * Psal 56.1 That his enemies would swallow him up but likewise he compareth them to savage beasts which when they set upon a man doe not simply byte him untill he bleed neither take they away one of his members but they leave him not untill he be dead and have eaten their pleasure of his carcase wherefore he saith * Psal 27.2 That his enemies come upon him to eat up his flesh Secondly It importeth that the enemies