upon their consciences and as that cruel Antiochus in the seventh chapter of the second book of the Macabees not only would have spared the mother and her seven sons but likewise would have advanced them to wealth and honour if they would have forsaken the Law of their God and become idolaters So the Malignant party will offer both peace and preferment to the Covenanters that will break the Covenant to which they have sworne and joyn with them in their unlawfull courses and wicked proceedings that mirely tend to the overthrow of the true Religon and erecting of idolatry and superstition Secondly Because our Lord to whom we pray is not like Baal that neither could heare nor helpe his worshippers for our Lord is willing to heare and able to help and as be heareth us when we pray so he is able to grant our requests For truly the case and condition of the Saints of God were miserable if the might of their enemies were answerable to their malice and their power to their purposes But as our Saviour said to Pontius Pilate * Psal 19.11 They have no power over God Saints but what is given them from above the Lord first breaketh downe the hedge * Psal 80.12 13. And then the wild boare of the forrest pilleth the bark of the vine that the Lord hath planted (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 alwayes burt the Saints of God when they please but when the Lord granteth them a time to hurt them that he may provide a crowne of glory for his Saints and servants The Lord that did send Senacherib to threaten Ezekias * 2 Kings 1.25 Who came not up without the Lord did likewise put abridle in the lips of Senacherib that hee was not able to hurt Ezekias as he cruellie purposed as then the proudest persecutors without Gods permission are not able to trouble his Saints so he can limit their power and dissapoint their purposes and turne their rage to his praise that his Saints that are preserved from the furie of their enemies * Psal 124.8 may acknowledge their help to come from God that made the heaven and the earth and heartily blesse the Lord that hath not given them * Psal 124.6 to be a prey to their teeth Now come we to the last particulare considerable in the enemies of David who did not set God before them this is to be under-stood in a three-fold respect First in respect of their different purpose from the purpose of God in troubling the Saints of God Secondly because they are not directed by the Light of God The persecutors of the Saints are said not to set God before them in a three-fold respect Thirdly because they forget God while as they consider not his divine properties First I say the proud enemies of David and all the cruell persecutors of Gods Saints set not God before them inrespect of their different purpose intention from the purpose and intention of God while by Gods permission they are instruments of the trouble of Gods Saints for as in the crucifying of Christ the purpose and intention of the Iews was to destroy him but the purpose of God was that Christ might be glorified and his Elect redeemed So when the Saints of God are persecuted the purpose and intention of God is either that he may be glorified in the exercise and tryall of the faith and patience of his Saints as in the 14. of the Revelation or else that like a loving and wise father he may chastise his children by the rod of the wicked for the sins wherewith they have offended him that they may repent and turn to him as we may read in the book of the Iudges in which respect Nebuchadnezar is called the servant of God but the purpose of the persecutors is either altogether to dishonour God and destroy his people whereof Gods open enemies make their boast in the 83. Psalme or else they doe carrie themselves like some knavish servants that worke their Masters worke to their own advantage and to their Masters prejudice as we may reade in the parable of the unjust steward the 16 of Lukes Gospel for they altogether so respect themselves by doing there own will and seeking their own honour that they have no regard at all to the pleasing of God or advancing of his honour For while they persecute the Saints of God they care not how God be dishonoured and displeased providing they themselves may be honoured and well pleased by satisfying their wicked humours and accomplishing their cruell projects and so they set not God before them because they serve not the Lord but themselves Secondly Because though sometime they thinke they are doing service to God yet they are not directed by the light of God but by a preposterous zeale * Rom. 10.8 which is without knowledge they are like some foolish servants that while they think the work they are working will please their master it greatly will offend him and provocke him to anger They are like Iosua and his princes that made covenant with the Gibionits * Iohn 9.19 but asked not counsell of the Lord for our Saviour saith * Iohn 16.2 That they that persecute his Disciples shall think they doe service to God and he well saith That it shall be according to their thinking and not according to truth for doubtlesse they neither consider aright whom they doe persecute nor for what they doe persecute them they consider not that they doe persecute God with his servants Ananias saith to the Lord * Acts 9.14 that Saul the persecuter had a warrand from the high Priest to bind all that called upon the Name of the Lord but Iesus himself testifieth from heaven * 2 Acts 9.4 That he was persecuted whē his Saints were persecuted neither consider they for what they persecute them even for such things as should make them to love cherish and respect them for they persecute them * Matth. 5.20 for righteousnesse sake and for the Name of Christ * Luke 6.22 and for the profession of the Truth * Acts 24.14 which they call heresie and for walking in the way of godlinesse which they count superstition and vanity and therefore as our Saviour saith in the Gospel * Iohn 11.9 He that walketh in the day stumbleth not because he seeth the light of this world but he that walketh in the night stumbleth because there is no light in him so when a man is led by the direction of the light of God he is convoyed safely and walketh securely but when hee is not led by the direction of Gods light it is no wonder though he miscarie so fearfully that he think that to be
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
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
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 happinesse standeth in an union with God and the neernes of our accesse to God augmenteth our blessednesse according to the saying of the Psalmist * Psal 65.4 Blessed is the man whom thou choosest and whom thou causeth to come to thee Cruell men can have no society nor fellowship with God * Psal 5.6 Who abhorreth the bloud-thirstie for amongst all things that can be presented to the minde or senses of man there is not any two things so contrary to another as the mercifull Creator and cruell creature 4. Because albeit cruel and malicious men for a time may get liberty to exercise their fury yet in end they shal not escape the vengeance of God which is the just reward of their cruelty Amongst the Pagans Hercules and Theseus were famous that subdued and punished cruell men by whom many had beene injured and oppressed And shall it not much more concerne the glory of Gods power justice to render to cruel men the reward of their cruelty It was observed by Plato the Philosopher (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 enemie as the Lord God useth to take vengeance on such as oppresse poore men This vengeance the Lord some time executeth by the hand of man which did make * Iudges 1.7 Adonibezek to acknowledge the justice of God albeit it often falleth out that men whom God useth as instruments of his justice looke not to the glory of God but to sacisfie their owne vindictive humour * Isai 33.1 Woe to thee that oppresseth for when thou shalt cease another shall oppresse thee The Meeds and the Persians were no lesse cruell to the Caldeans nor they had been to the people of God but more frequently the Lord plagueth cruell men by his own immediate hand with visible judgements in the sight of the world to the glory of the power justice of God We read in the history of the Macabees that the bowels of the cruel Antiochus were tormented who had caused the bowels of others to be tormented and in the Iewish history we read of the punishment of cruel Herod the great for his crueltie as well against his owne Children as against the Nobles and people of the Iews The Scripture likewise telleth us of the condigne punishment of the wicked * 2 Chro 21.8 Iehoram king of Iudah And in the sea of histories it is related of the cruel and bloudy Attila king of the Huns who was never moved with tears of any to shew mercy or pitie but as he delighted in the sheding of humane bloud while he lived he was overtaken by the vengeance of divine justice in his greatest triumph in his mariage day for he was chocked with his own bloud which did flow abundantly from divers parts of his body untill his wretched life was finished There are infinite examples both in Ecclesiastick historie in the book of the Martyrs of the just punishment wherewith the cruell persecutors of the Saintes of God in all ages have beene plagued therefore it was worthily observed by Cyprian (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 heare of the cruelty of wicked men against the Saints of God in any place of the world and when we our selves are threatned with their cruel hostility then we should put up our humble prayer to the Lord our God We should pray to God to be delivered from cruell enemies for two reasons that if he will chastise us for our sins and offences he would doe it with his own hand and not give us * up to the will of our enemies For David wisely choosed * to fall into the hand of God rather than into the hand of men Thus we should pray for two reasons First because no favour towards the Saints can be expected at the hands of their persecutors Secondly because God to whom the Saints pray is both willing to heare and able to helpe First I say because no favour but extreme cruelty to the people of God may be expected at the hands of the cruell enemies of God and his people as Ieremie speaketh of the king of Babylon * which did show no mercy to the people of the Iews The Scripture compareth persecution to a floud of water for as a floud of water is not like an ordinary river which runneth along in its owne channell but altogether overfloweth banke and brae and violently carieth away whatsoever it overtaketh So persecution is not like an ordinary war betwixt two Nations that can give take reasonable quarters as occasion is offered but persecution passeth the bounds of Humanity and breaketh the bonds of Nature and committeth outragious crueltie that Humane sense abhorreth the committing whereof maketh the eares to tingle the flesh to quake and the heart to tremble (q) Quamquam animits meminisse horret luctuque refugit Virg. lib. 2. Aentid So that the minde of man will abhorre the remembrance thereof with greife and sorrow We need not to call to minde the antient examples of cruelty that are registrate in Ecclesiastick history seeing of later times we heard of the Spanish inquisition and that which hath beene used in the prison houses and pillories of England while as the tyranny of the Prelates advanced to that hight that it could not stand and that these yeares by-past hath beene more than barbarously practiced by the Irish Rebels against the Saints and servants of God All this should make us draw near to God by humble prayer that we be not exposed to the cruelty of our enemies especially seeing as Solomon saith * The very mercies of the wicked are cruell For whatsoever favour cruell persecutors offer to the people of God is alwayes upon conditions that are worse than death For as Wizards and Witches when they cure mens bodies of diseases bring greater hurt to their soules by the use of unlawfull meanes whereby they draw guilt
service done to God which is most offensive to the Majestie of God seeing they are not enlightned by the spirit of truth but led by the light of mis-informed conscience which is nor proper light but darknesse Thirdly They set not God before them because they doe not remember God as they ought they are of the number of the people * Psal 9.17 that forget God seeing they do not consider the presence nor the justice nor the power of God for other wise they durst not persecute nor oppresse his Saints but rather would strive to gaine their love and favour by profiting them to the uttermost of their power seeing such is the sympathy betwixt Christ and Christians that what evil or good is done to them he thinketh it done to himselfe the 25 of Mathew First then I say they consider not Gods all where presence from whose sight nothing can be hid and in whose sight all that men doe * Hab 4.13 are naked and open The light of nature teacheth man to know this which made on of the heathen to say (s) Est profecto Deus qui quae nos gerimus auditque videt Plaut in capteivis Truly their is a God who seeth and heareth all that we doe But all men make not a right use of this light for such is the grosse atheisme wherewith the hearts of the persecutors of Gods Saints are replenished that they say with themselves * Psal 10.11 God doeth not see them neither will crave a reckoning of them which either they think to be so or indeed would have it so but then their folly appeareth as the Psalmist saith * Psal 94.4 Shall not he that made the eye see clearly even according to the Philosophers rule (t) Propter quod unu mque quodque est tale id ipsum est mains tale Arist lib. 2. Topicon Whatsoever maketh a thing to be such it selfe most be more such nothing can lurk frō his sight who is the fountain Auther of sight next they remember not the justice of God who certainly wil revenge and cannot but revenge the wrongs that are done to his servants * 2 Thess 1.6 It is a righteous thing with God to render tribulation to them that trouble you saith the Apostle our Saviour telleth * Luke 18.7 That the cryes of the Elect which night and day are send up to their heavenly father shal quickly be avenged Lastly they consider not the power of God who is able to protect his weakest servants to punish their strongest enemies he is not like Rehoboam that for the stoning of his servant * 1 Kings 12.18 is not able to punish the Israelits but rather like David who for the wrong done to his servants did * 2 Sam. 12.3 grievously plague the Ammonits And therefore both Scripture and Historie telleth us that the persecutors of Gods Saints neither by their greatnesse nor multitude could escape the avenging hand of the Lord who is Almighty as Augustine saith (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 singulare care should be both in the works of their Christian particular calling * Psal 16.8 That a Christian may set God before him foure things are to be required To set God alwayes before them To which foure things are required First that he look to the wil of God as the rule of his actions Secondly that he look to the glory of God as the end of his actions Thirdly That he be led by the light of Gods word and spirit Fourtly that he remember God in his divine properties First I say that they look to the wil of God as the rule of their actions * Gala. 6.16 As many as follow this rule mercy shall be on them and peace but this includeth two remarkable things First that a Christian should so look to Gods pleasure that he should have no regard to mans pleasure To looke to the will of God as the rule of our actions includeth two things that is to say as he most not doe any thing offensive to God though thereby he should please man so he most not omit any thing that may please the Lord though by doeing thereof he should greatly offend man There is a remarkable example in Ecclesiasticke historie to this purpose of the worthie Christian Theodosius the first Emperour who when by open proclamation he had forbidden the Egyptians to sacrifice to the river Nilus which had been their yearely custome by their superstition which had continued for many ages it so fell out that the next year after that the river Nilus did not water the land of Egypt by such abundance as it was wonte for which when the superstitious people began to murmure as though the reason thereof had beene the neglect of their wonted sacrifice the Governour wrot unto the Emperour that he would look timously to the matter and consider what might be the event as if he would have desired him to revock his former Edict and to give way to the superstitious people to sacrifice to Nilus lest they should rebel But the worthy Emperour answered him that he would not permit a thing to be done to the offence of God for the pleasure of men he had rather that men should be offended before the Lord should be displeased It had beene good for Ioab if he * 2 Sam. 11.21 had so deeply considered the matter of Vriah he had not offended God to please his king it was better considered by Peter and Iohn who willed the Iews * Acts 5.29 to judge whither it were better to obey God than men For seeing none can serve two Masters it is the best and wisest course to serve the best and worthiest Maister according to the saying of Gregorie (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 Mortall men and the eternall God It were good that this were deeply laid to heart by many Malignants that trouble the peace of the Saints of God that they might look more to the pleasure of their heavenly then their earthly king for so should they doe more acceptable service to God and more profitable service to their king Secondly It includeth that he that doeth the will of God and maketh it the rule of his actions should not be desirous to conforme Gods will to his will but rather to studie to conforme his will to Gods wil. For if this should be the carriage of servants towards their earthly Masters much more ought it so