XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT HOL∣DENBIE, on the V. of AVGVST, A. D. MDCVIII.

I. SAM. CHAP. XXVI. VER. VIII. IX.

Dixitque ABISAI ad DAVID &c

Then said ABISHAI to DAVID: GOD hath closed thine enemie into thine hand this day: now therefore, J pray thee, let me smite him once with a speare to the earth, and J will not smite him againe.

And DAVID said to ABISHAI, Destroy him not: For who can lay his hand on the LORD's Annointed, and be guiltlesse?

* 1.1THERE is sombody heer, in this text, in danger to be destroyed; and the partie is the LORD's An∣nointed, King Saul. The matter is come to hard hold: Destroy him, and destroy him not. Abisai would have it done: David at no hand; he cries Ne perdas. But the end was, Saul was saved. Thus lyeth the case heer in the text.

And, was not the very same, the case of this day? There was sombody in as great danger to be de∣stroyed, this day. It was Christus Domini, God's Annointed heer before us. The case was come to the very same plunge: Perdas, ne perdas; a King, or no King. Some were of Abisai's mind: GOD was faine to supplie David's; there was none els. But blessed be GOD, all ended in Ne perdas. And againe blessed be GOD, who then also verified the latter part of the verse, that Non•• shall seek to lay hands

on the Lord's Annointed; but they shalbe found, and handled, as guilty persons. For, so they were; and their blood was upon their owne heads. Both cases suiting so well, 〈…〉〈…〉 might well serve for this day.

••••ere is, in the former verse, a motion made by Abisai for a blow at Saul, thus:* 1.2 See &c. There be three perillous motives in it: ¹ Inimicum, He is your enemie; [unspec I] ² Conclus••••, heer is an opportunitie; ³ Sine me, the act shall not be yours, lett me alone, I will take it upon me.

There is in the latter, David's utter dislike of the motion, thus: Destroy not &c. [unspec II] Wherein, first there is a double charge to the contrarie: ¹ One ad oculum; Destroy him not. ² The other rising out of the reason, yet plaine enough. He had sayd, Destroy him not: Not that; Quis enim misit manum? for, a lesse matter then that, you may not do, 〈◊〉〈◊〉 lay your hands, not so much: which is (as it were) a surcharge to the former; or (if I may so say) a second edition of Ne perdas. No talke of destroying: so farre from that, as no stirring the hand toward it.

1. Then upon this double charge, followeth a double reason; two retentives (as it were) against the first motion. ¹ He is the Lord's Annointed: that, may stay you, if you be a good subject.

2. Be you good subject or no, if that will not, this must; You shall not be guiltlesse. If not guiltlesse, then guiltie: and what becomes of them that be guiltie, we all know. That is, do it not; if you do, it shall bring you to guiltie or not guiltie: if you lay your hand, you shall hold up your hand for it: it is as much as your life is worth.

3. Thirdly, it is not indeed, Non eris insons. For, if it had been so, it might have been thought to have reached to Abisai, to this particular, and no further. But he chose rather, to utter it by Quis? For, by asking Quis? Who shall? He plainly im∣plyeth Ne quis unquam, that none ever may: Not he, not Abisai; nay, not any. So, there is a double charge: ¹ Destroy not, ² lay not your hand. A double retentive: ¹ He is God's Annointed; ² You shall not be guiltlesse: ³ and a Quis upon all, to bind all, and to shew, the charge is generall without exception.

1. In all which, there is a protection for Saul the first King, and all after him, not onely from perditio, destroying, giving of the blow; but from missio manus, stirring of the hand.

2. There is a neck-verse for Abisai, and all undertakers in that kind; they are all cast, they are all found guiltie, ye•• they come to the barre; they are attainted, every one.

3. There is an Euge for David: who sheweth himselfe through all. ¹ In his charge (destroy not) a good subject: ² In his reason (He is God's Annointed) a good Divine: ³ In his sentence (Non cris insons) a good Iudge: ⁴ In his challenge (Quis mit∣ter? a stout champion, to any that shall maintaine the contrarie.

4. But 〈◊〉〈◊〉 that, besides this reason in the text (of inimicum tuum,) there have been oth•••• ••••asons framed in our dayes, to the same end; and all of them in Saul, the partie in the text: we will take them in too, to rule this case once for all. For, Saul's case will be found to have in it, all that can be alleadged, why any King should be, if any King might be touched. All (I say) wilbe found in him: But he, for all them, may not be touched: therefore none may.

5. And this done, we will come (as the duety of the day requireth) to lay these ca∣ses, case to case; ours of the day, to this in the text. Where we shall see, that we have as great cause: nay, of the twaine, the greater cause of gratulation, for the hap∣py Ne perdas of this day.

* 1.3THis is Abisai's motion. There be three motives in it. ¹ The partie is your enemie. ² GOD hath sent you opportunitie. ³ I will take it upon me. Enmitie makes us willing to take revenge; opportunitie, able; and if another will do the act, the rather for that; for, then we shall beare no blame: Three shrewd motives, where they meet: and heer they meet all in one. Let us weigh them: which I do the more willingly, because all three meet also in this day's attempt. ¹ Enmitie, that was the colour, an old wrong; so, there were in both, the same pretense. ² And the same advantage in both. For, the King was shutt up indeed, and that literally. ³ And he that was at Church, he should not have done it, not he: Abisai should have done it, he in the chamber. Of these motives then.

* 1.4 He is an enemie. But not every enemie is to be destroyed, but they that would de∣stroy us. All enmitie is not deadly feud: Saul's was; nothing would serve him but David's life; and many wayes he sought it indirectly. ¹ By matching him with his owne daughter, and laying on him, for a dourie, so many fore-skinns of the Philistines, so he might fall by their hands. ² That would not doe: he went to it directly: ¹ at three severall times cast his javelin at him, to have ••ayled him to the wall. ² When he escaped him so;* 1.5 then gave he expresse charge openly to all men, to kill him, where∣ever they mett him. ³ When that would not be, sent to his house for him; when word came,* 1.6 he was sick in his bed, bad bring him bed and all, that he might see him slaine in his owne presence. Was there ever the like? who would not haue been quit of such an enemie?

* 1.7It may be, there was cause why: and then it holds not. Nay, no cause. To GOD he protests, Saul, without any cause, was his enemie. For, no cause he gave him to be his enemie; He never hurt him: But great cause to have been his good Lord, he had many wayes done him good service. Not to speake of his harpe (wherewith he had ridd him of many a furious fitt of melancholie,* 1.8 or a worse matter:) with his sing, it can∣not be denied, he did him, and the whole realme good service, in the overthrow of Ge∣lias,* 1.9 and took away the rebu••e from Israel. Yea many times after, put his soule in his hands (as Ionathan pleaded for him) that is, ventured his life to do him service in his warrs, and ever with good successe; and yet for all this, sought his life. And who would save the life of such an enemie?

* 1.10Yes, there may be hope to winne an enemie, and in that case he would not be de∣stroyed. Nay, no hope of ever winning Saul. He was an enemie out of envie, and they will never be woon more. From the time, the fond women made that foolish rime of a thousand and ten thousand he could never abide to looke right on him. Envie was the matter; that, is the dangerous enmitie, that never wilbe pacified. Well saith Salomon,* 1.11 Anger is fierce, and hatred is cruell, but who shall stand before envie? As who should say, there be meanes, to satisfie both those: But the enemie from envie, no appeasing him, no hope ever to do it. If ought would, when he saved his life at the cave▪* 1.12 and shewed by cutting a shred from his mantle, he might have gone further if he would; Saul himselfe confest, it was a great favour: yet that would not winne him; he sought his life still: And even after this heer, yet he sought it still. There was no hope to appease him. And who then would not make sure of such an enemie? Verily if any enmitie might have served, heer it was.

* 1.13But there is yet a worse enmitie then all these. Saul was not onely an enemie to David; but Saul's life, an enemie to David's rising. David was, in reversion (we know:) So, Saul stood in his way. There was not onely the sting of revenge; but the edge of ambition,* 1.14 to helpe this motion forward. It was but occîdamus cum; heer

〈…〉〈…〉, kill him and the inheritance is ours, all is ours. Any other enemies spare, and 〈◊〉〈◊〉 not; but, these that stand in our light, away with them.* 1.15It made Abime∣lech not to spare his owne bre••hren; nor Absalon, his Father; nor Athalia, her chil∣dren. Sure, he that weighs it well, that at one blow he might have ridd himselfe of such an enemie, and withal•• have gained the crowne, will wonder, he let not the blow proceed. Now, lay them together: ¹ An enemie, such an one, so deadly; ² so without cause; ³ so without all hope of appeasing; ⁴ such a stop to his fortunes: who would have stayd Abisai's hand?

This is enough to give his appetite an edge: but, we lacke opportunitie to doe it;* 1.16 and want of opportunitie saves many an enemie's life. Men must deale wisely, and for∣beare, till they find him handsomely, at some good advantage. Nay, it is now growne to be good Divinitie, rebus sic stantibus, to be as gentle as David; and Neperdas is good doctrine. But, as soone as time serves and strength, if we get him once within locks, penned up, and in our power, then doe as we see cause, destroy him and spare not. So that, upon conclusit eum ever stayeth our conclusion. Why heer now, conclusit eum. It was night: Saul lay all wearie asleepe, in a dead sleepe, he and all about him.* 1.17 Da∣vid and Abisai came and went; said what they would; tooke what they would; none waked or knew of it. It might have beene done safely, there was none to resist them: and been carried closely, none to descrie them▪ An opportunitie it was, and a faire one.

And (as it might seeme) of GOD's owne sending.* 1.18 It was perillouslie put in (that) of Abisai, Conclusit Deus; that it was GOD's doing, sure: it was the sleepe of GOD was fallen on them: none awake; all asleepe; watch and all. They might stay all the daies of their life, and GOD never send the like againe. What now?

Though David wanted no courage to be revenged on an enemie,* 1.19 nor wisedome to discerne this opportunitie; yet, for his reputation, he must not soile his hands: but possibly, if some other would take it upon him, he would not be much against it. Why, it was undertaken by Abisai, that too: he shall goe his way, and doe nothing to it: Sine me, you shall beare no blame, let that be upon me; You shall goe to Church and sing Psalmes, and heare the Sermon, and never appeare in it. What now? I know not what can be required more. Thus you see the motives: Now, what saith David?

Nay first, what saith Saul? Can we have a better Iudge then him in this case? [unspec II] * 1.20 Et inimici nostri sint judices, an enemie to be iudge in his owne cause? If you will know, what he saith; He it is, that (in the XXIV. Chapter XX.) saith thus: Who shall finde his enemie at such an advantage, and let him goe free? As much to say, Not any; Sure, not he. But if he, or many an other had found David, as David did him, in the Cave, he would have cut his skirts so close, as he would have made him have bled in the reines of his backe; or, if he had taken him (as he did Saul heere) asleepe, he would have set him out of that sleepe, into another, a perpetuall sleepe, and made him sure enough for ever waking more. This is Saul's doome, from his owne mouth. And indeed, haec est Via hominis, with flesh and blood these motives would have wrought. They did not with David: what saith he? these motives move him not.

For all this, all this notwithstanding, Ne perdas, saith he. And first, marke;* 1.21 he denieth none of his three motives, ¹ that Saul was his enemie; ² or that the 〈◊〉〈◊〉 served fitly; ³ or that the colour was good: but, granting all these, for all our en••itie, for all this opportunitie, for all your colourable offer to save mine honestie; for all this, Destroy him not.

Secondly, marke, it is not negando, a bare deniall, Non est faciendum: but, with an

imperative, with authoritie, Ne feceris; streightly charging and commanding him, not to be so hardie, as to doe it. Et est efficacior vetandi ratio quam negandi; by Ne, then by Non: The imperative negative is most effectuall.

And thirdly, that this is not the first time: once before, he had done the like: an•• Iteratio praesupponit deliberationem. And indeed, there is a mysterie in this same [Sin•• me] of Abisai. They had had him once before at like advantage, in the Cave; (and will you but observe, how it went then; it is well worthy your observing.) Then, they were at David, to have done it himselfe, Destroy him you: What was his an∣swer? Who I? GOD forbidd, never move it, I will never do it. Now then, heere at this, Abïsai, knowing by the former, it was in vaine to move him to doe it, he offers to be the doer: It shall be none of your act; Sine me: What answer now? No nor you; See you doe it not. Perdas (saith Abisai) before: Non perdam saith Da∣vid. Perdam (saith Abisai) now: Ne perdas, saith David. So, he will neither doe it himselfe, nor suffer it to be done. The short is: Neither waking, as at first; nor sleeping, as now: neither by day, as in that; nor by night, as in this: neither by him∣selfe, nor by other, will David endure to doe it, or to have it done. But, in the one and the other, first and last, still and ever, Ne perdas (saith David:) Saul must not be destroyed.

4. Yea, so farre was he after this, from forethinking this speech, or wishing it unsaid, that he pleased himselfe in this Ne perdas so, that not content to have said it, he made a Psalme of it, to sing himselfe, and all Israel with him; and by singing it, to sing their dutie in this point, into all their mindes and memories. A signe, the words were good, he would bestow a dittie and tune upon them, as if he gloried in them. Yea, to make them the more memorable, that they might never be lost, he hath framed di∣verse other Psalmes to the same tune. You may turne to the LVIII. LIX. LXXV. You shall finde all their titles, to the tune of Ne perdas; that so, all that then were, and all that were to come might know, how good a speech, he tooke it to be; how meet to be said, and sung, of all ages.

5. And, what would ye more? Not these two only, said, and sung; but in the verse following, takes his oath, and sweares to it: As the LORD liveth (saith he) GOD's hand may, but mine shall never be upon him: and his day may come; but, not a day sooner for me. So that, he said no more in this, then he meant to sweare to.

* 1.22But now to come to looke into the reason: we shall finde, he goeth further then so, then Not destroying. For, being to give a reason of Ne perdas, keeping the rule, he should now have gone on with it, as he begunne, and said, Quis enim perdidit? For who ever destroyed a King? He doth not so: That (as it seemeth) would not serve his turne: he changeth his verbe now, and saith, Quis enim manum misit; Who hath but putt forth his hand? As if he had given too much scope, in saying no more, but de∣stroy not. Indeed, it was well spied; it must be stopped, before it come to destroying. If it come to the deed once, we are all undone: Ne perdas is not enough. Much mis∣chiefe may be; at least much feare, and fright (as this day there was) and yet, no de∣struction.

To make sure worke then, so farre is he from perdas, as he will not allow manum mittas. By which denying the latter, the former is put past all doubt. If the hand be stayed, no blow can be given: if order be taken for one, the other will follow of it selfe. You may not destroy; for, you may not stirre your hand, is a good conse∣quent.

And sure, GOD's care, in this point, is worthy all observation; it descendeth to such minutes: heere in this place we have two restraints together, ¹ Destroy not; ² and (which is more) lay no hand. In another place, he goeth yet further, Touch not mine Annointed;* 1.23 there needs no hand to that, the finger will serve. And yet further in another place,* 1.24 Ne Surgas, Rise not out of your place; or (as the Psalme express••th it) lift not up your heele: (that is) stirre not hand nor foot, to any such end.* 1.25 Men may stirre their foot and not rise; and rise, and not touch; and touch, but

l••y no hands; and lay the hands on, and not destroy. But, GOD's meaning is, from ••he first to the last, to restreine all: To have all so farre from destroying, as not to lay your hand; nay, not touch with your finger; nay, not so much as rise, or stirre the foot: b••t keepe every joynt quiet, from any the least quetching in this matter of Ne perdas. To goe about to doe it, is as much as to doe it.

We heare his charge: but all this while we see not the Retentive, that holds him, so,* 1.26 that all Abisai's motives could not move him. He tells us now, what it was: CHRISTVS DOMINI. In which word, is the solution of Abisai's argument, thus. That his militarie Maxime (destroying an enemie) which he and many one els in the world take to be universall, is not so. It admits exceptions div••rse; but, among the rest. and above the rest, this; if the partie be CHRISTVS DOMINI, it holds not. There is more retentive force in CHRISTVS DOMINI, to keepe him alive; then there is motive in Inimicus tuus, to destroy him. This is his answer. And it is under one, both a solution of Abisai's argument; and a new one propoun∣ded by David, to conclude his part, thus. The Lord's Annointed is not to be touched (GOD's own expresse words, Touch not mine Annointed:) But Saul, what termes soever he stand in of amitie or enmitie, GOD's Annointed he is: Therefore, no tou∣ching him. And I observe this, that he maketh choise of CHRISTVS DOMINI, for his medius terminus, rather then Dominus Rex, or any other; rather of GOD's Annointed, then of his Liege-L••rd the King. (Yet there is force in them too; but nothing such, as in this.) To the Sa••ctuarie he goeth, as to the surest place, and from thence fetcheth this terme of the Lord's Annointed, and so makes the matter surer, as he thinketh. For, when all is done, from that place it commeth, that ma∣keth both their Callings, and Persons sacred, and holy: therefore, not without sacri∣ledge to be violated; nay, not to be touched. For, such is the nature of holy things, not to be touched; I say, not by any enemie; no, not in warre. For, so we see, Da∣vid is displeased with the Philistims, for so dealing with Saul,* 1.27 as if he had not beene annointed with oyle; as who say, it was their duties to have spared him, even in that re∣spect.

And sure, a high terme it is, and not slightly to be passed over. In another place he calleth them Gods; heere, CHRISTOS DOMINI: So,* 1.28 they participate with the name of GOD, and with the name of CHRIST, Annointed; and if they be ••n••o••nted, it is with the Holy Ghost and power from above.* 1.29 Which all shew a neere allia••ce betweene GOD and them, CHRIST and them, the Holy Ghost and them, so as, the•• are not to be harmed, the least way, if GOD, or CHRIST, or the Holy Ghost can keepe them from it.

And this Retentive is strong enough, where there is any sense of Religion. But,* 1.30 it is to be doubted, Abisai, and some besides him, have no great feeling that way, and so not ca••able of t••is. What care they for Samuel or his horne of oile. It must not come out of the Sanctuarie, it must come from the Barre and the Bench, that must pre••aile with them. Tell them of Non eris insons, Guiltie or not guiltie, and then you say something. We said before, there is no more effectuall way to denie, then to for∣bidd; and, it is as true, Nec efficiacior vetandi ratio, quàm paenâ propositâ, No way of more force to forbidd, then set a penaltie on it: specially, the great penaltie of all, 〈◊〉〈◊〉. And yet, death a Soldier careth not so much for neither, except it be mors son∣tica, a malefactor's death, and the chiefe malefactor's, the traitor's death, to be drawen and dragged from his place, as a 1.31 Ioab; hanged, as b 1.32 Bigthan; His bowells pulled out (to suite him to c 1.33 Iudas, whose gushed out of themselves;) To have his heart opened, yet being alive, as d 1.34 Absalon; His head chopped of, as e 1.35 Seba; and it and his quarters hanged up, as f 1.36 Baana, and Rechab's were: To have g 1.37 their lands and ••••vely-hoods seazed on, and given to strangers; h 1.38 Their issue miserable for their sakes: i 1.39 To be damnatae memoriae, their name, and memorie as a curse: (which three are set do••••e in the hundreth and ninth Psalme, the Psalme against trecherie.) Tell Abisai of 〈◊〉〈◊〉, and this may perhapps stay him.

And to say truth, this was no more then needfull; without it, all that was said, might have beene thought to have had but rationem consilij & non praecepti; to have beene spoken by way of good honest advise, but to have beene no penall or capitall law. Gently said of David, Ne perdas; And well done of Abisai, to forbeare; but, no necessitie in it. Therefore he tells them, These words [Ne perdas] are a binding pre∣cept: and that so, as if they be transgressed, they will beare an action; yea, an endite∣ment; that who so breaketh them, Non erit insons. And Non erit insons are judiciall words, and this they import: That, not onely they may be arraigned; but, that no Quest can acquitt them, or finde them not guiltie: that by no Booke, they can; that by this Book, they cannot be saved. But, if they stretch forth their hands against the Lords Annointed, their necks must stretch for it; and being found guiltie, they must be dealt with as those that are so found; and upon them must come all that is written in this booke, which yer-while we recounted.

And yet, Non erit insons goeth further. For, suppose some of them should happen not to be brought to the barre, it shall not serve; for all that, Non erit insons, still. GOD will not hold them guiltlesse; He will not so leave them; but (rather then there should none be holden) hold an Assise himselfe, and bring them to the end of guiltie persons, all the sort of them. Heaven shall doe it by lightning a 1.40 (as Psal. 144.) or the earth doe it by swallowing up (as b 1.41 Core;) or their owne friend shall do it (as c 1.42 Ioab; or their owne beast (as d 1.43 Absalon;) or their owne selv•••• hang themselves (as e 1.44 Achitophel;) or burne themselves (as f 1.45 Zimri.) If they will not say Ne perda•• to Christus Domini, Christus Domini shall say perdas to them, and send them all to their owne place, the pit of perdition, so many as will not say Ne perdas, to the Lord's Annointed. It was not for nought, that David said to him (II. Sam. 1.) How wast thou not afraid to doe it?* 1.46 There is (sure) matter of feare in it, every way, to stay them: feare of GOD, in Christus Domini, to move David; feare of the Gallowes, in Noa eris insons, to move Abisai.

* 1.47But, upon all this, would it not do well, if we had Abisai's owne confession given in evidence against himselfe? That (I suppose) would take up the matter quite. We have it, 2. Sam. 16. There, in a case only of loosenesse in the tongue, where Shemei let goe certaine railing speeches against David, could Abisai say, What shall this foule-mouthed curre thus be suffered to speake against the Lord's Annointed? and no remedie, he would needs have gone and fetch'd his tongue and head and all. Yea, after their returne in peace, when King David had, upon Shemei's submission, gi∣ven him his pardon, Abisai pleaded hard, to have it called backe, and would needs have him die for it; and well worthie he was. And all was but for misit linguam: and Abisai himselfe is heere laying hands, violent hands, on the Lords Annointed; a worse matter by farre. So that, upon the matter, Abisai is judged out of his owne mouth, and David justified by him, in his Non eris insons. There are your two Retentives: ¹ the first for good Subjects; ² the latter for whomsoever.

* 1.48Now, lest any might conceive, this is but a case of instance; holds in this particular, but extends not to all; somebodie, in some case, may doe it for all this: therefore is it, he carieth it along through all, with his Quis? to tell us, his meaning is, That not onely Abisai, but that Nequis perdat, Ne quis manum mittat; that, none at all destroy, none lay hands at all: that his Ne, is generall, without exception of any.

And in this, even his manner of denying, his figura dictionis, the tenor of his speech is such, as I dare make a note of it. There be diverse wayes of denying, one more full and forcible then another: but of all, the way by interrogative, is holden the fullest, and most of force. To have said, None did ever attempt it, which was not guiltie; this had been a deniall, but a calme one. But to say: Who ever went about it▪ but he was found guiltie? there is more life and vigor in it, by a great deale. Indeed, of all Ne∣gatives, the strongest, the most peremptorie, is by Quis? For it is not a bare Neg••tive; but a Negative with a challenge: sending a challenge to any, if he can for his life, to

shew one, that was holden innocent in that case. They call it the triumphant Nega∣tive; as bearing it selfe confident, that none can rise up against it: Who? (that is) shew, if ever any such had peace, if ever any were reputed innocent; As much to say as, Never was there any, never. If there were, name him, bring him forth; but that you cannot: therefore Quis fuit insons? maketh the case cleere and past all question. So you see, David told us of Christus Domini, as it were in his Ephod, as a Prophet: Then went he into his long robe, and told us Non erit insons, as a Iudge: And now he is in his armor, as a Challenger, with Quis unquam? to challenge any, that holdeth the contrarie.

And his challenge wilbe taken; and there be, that hold the contrarie, in our age; and that dare step forth, and make a question of it for all this: or rather, make no question at all of it, but can tell David, both who may lay his hand on, to destroy GOD's Annointed ; and who shall acquitt, absolve, and make them innocent, that so do.

Who shall? Quis? marrie Quisquis, any whosoever, being warranted. And who shall warrant him? That shall the High Priest, by his last censure.

These fellowes would not stick to tell Abisai, a cleane contrarie tale, to that of David's. Destroy not, saith he: Go to, say David what he will, or what he can, we say, Destroy him: what, if he be—? Yea though he be the Lord's Annointed. You shall be guiltie then certainly, saith David. What say they? Say they thus: You shall not be guiltie, you may do it, we will absolve you? (that were too much:) No; but you shall merit by it; you ought to do it: we will Sainct you for so doing. This is not matter of talke; we know, it hath been done.

Quis, who? A Iacobine lay his hand: Yea, hand and knife, and thrust it into the body of GOD's Annointed: Yea, annointed with the oyle that came downe from hea∣uen (as they tell us) sent purposely to annoint the French Kings and make them GOD's Annointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What, and not guiltie? Not guiltie: yea, and hardly scaped from being a Saint, if the Cardinall's faith had failed as well as the Pope's did, and if they had not kept Saint Peter's successor from erring. Be not we fallen into strange times, wherein David must be driven to recant, and Abisai proove the Prophet? and in which (as if there were no such verse as this, in the Bible) the illusion of error is growne so strong with some, as they will rather themselves be destroyed, then say, the Lord's Annointed is not to be destroyed.

I will do them no wrong: They will say, This text is enough,* 1.49 to condemn this day's attempt; it commeth full home to that case. It was upon Inimicum tuum: in which case of private revenge, themselves hold it cleere, quòd non, as well as we. But, when they dispense with Ne perdas, it is upon other grounds: upon misgovernment, or (to speake as they do) tyrannie; upon usurping power in matters ecclesiasticall; upon bloudy persecution, and that of GOD's Priests; and these are not in the text. Yes they are in him in the text, concerning whom, this Ne perdas was given, every one: and yet Ne perdas stands, for all that. And this I say, howsoever Abisai did looke up∣on Saul, but with a Soldier's eye, and saw nothing in him but an enemie, to move him, to destroy him; if some of these quick and sharp-sighted Ab••saies had had the loo∣king into him, they would have spied in him other manner of matter, to have resolved him meet to be made away: they would have found him, not David's enemie onely, but an enemie to GOD, and all goodnesse; and returne him culpable of all those faults, which they use to insist on, when they write their bookes to that end.

And I verily think, God, in this first example, of his first King over his owne peo∣ple, hath purposely suffered them all to fall out, and to be found in him; even all that should fall out in any King after him, to inforce their position: that so we might find them answered to our hands.* 1.50

To touch them in order. They would easily have quarrelled at Saul's misgovern∣ment. Not at the first: he then, was a mild, and a gratious Prince. Never came

there from any Prince's mouth, a more princely speech, then the first speech, he is re∣corded to have spoken,* 1.51 Quid populo quòd flet? What ayles the people to complaine? A speech worthie everlasting memorie, so they complaine not without cause. But with∣in a while, he grew so sterne and fierce, as no man might speake to him. Vpon euery light occasion, nay upon no occasion at all, his javelin went streight to nayle men to the wall:* 1.52 Not David onely, but Ionathan his Sonne and Heire apparant, and no cause why. In the XIII. Chapter it is said, Saul had then been King a yeare, and raig∣ned two yeares in Israël:* 1.53 yet it is well knowne, his raigne was forty yeares: Their own Writers resolve it, thus: how long soever he raigned, he was a King but two yeares. All the time after, he was somwhat els, or somwhat more then a King. And they lett not to tell what;* 1.54 applying to Saul that of the Psalme, Tyrants that have not God before their eyes seek after my soule. And that: Vnder thy wings shall be my refuge, till this tyrannie be over past. Yet for all this tyrannie, Ne perdas saith David.

* 1.55Yet for all this he fell not into the sinne of all sinnes, which they stand so much on, Vsurping power in things spirituall. Yes: and that would they have found too. Why? did he call himselfe Head of the Church? Indeed no: Samuel did that for him; He it was,* 1.56 that said: When thou wert little in thine owne eyes, the Lord made thee Head of the Tribes of Israël (of which, the Tribe of Levi was one:) for that, Samuel must answer. But Saul went further a great deale; yea further then Oza: For he tooke upon him to sacrifice in person himselfe;* 1.57 to offer burnt offerings upon the very Altar, the high∣est part of all the Priest's Office: that is, usurped further then ever did any. And all this David knew, yet it kept him not from saying Ne perdas.

* 1.58They never have done with persecuting and shedding Priest's bloud: was Sau••'s f••n∣ger in that too? In that, he passed: He putt the High Priest himselfe and LXXXIV. more, all in one day, to the sword: and all but upon the single accusation, but of ••o∣ëg; all protesting their innocencie, in the fact; and all, loyalty to him: and all but for a douzen of bread given to David. This could not but grieve David exceedingly: it was for his sake; yet he saith, Ne perdas though▪ for all that.

* 1.59And one case more I give in for advantage. It is well knowne, he was a Daemoniak, one actually possessed with an evill spirit; which is a case beyond all other cases: Yet destroy him not Abisai, though. So that, if Abisai, in stead of inimicum tuum, had said, GOD hath shut up ¹ this Tyrant, ² this Vsurper, ³ this Persecutor, ⁴ this 〈◊〉〈◊〉 partie, this what you will; David would have said no other then he did, N••perdas, still. I would faine know, which of all their destructive cases is heere wanting: They be all heere; all, in Saul; all, in him, at the time of this motion: yet, all alter not the case: David saith still, as he said. If then all be in Saul, all incident, all eminent in him; nay if his case be beyond all; said it must be, that David heer saith. Though he be any of these, though he be all these, destroy him not; or destroy him and b•• de∣stroyed, destroy him and be the child of perdition.

* 1.60I would be loth to deceive you: There may seem yet to want one thing. Heer was no High Priest to excommunicate him, or give warrant to do it: yes, that there was too. For Abiathar scaped that great massacre of Priests by Saul: and now, he was lawfull High Priest. Now he fled to David thence, and brought the Ephed with him.* 1.61 So as by good hap, the High Priest was with David now in the Camp, and the Ephod too. There wanted no just cause (you see) to proceed against Saul. There wanted no lawfull authoritie; the High Priest we have. There wanted no good will in Abiathar,* 1.62 ye may be sure, his father and brethren having been murthered by Saul. So heer was all, or might have been, for a word speaking. All would not serve; Da∣vid is still where he was; saith still, Ne perdas; knew no such power, in the High Priest's censure, was not willing to abuse it: cannot see Quis, any person to doe it; nor any cause, for which it is to be done. Enough, to make a ruled case of it for ever. That Abisai may not do it, nor Abiathar give warrant to it. His charge is honest, Ne perdas: His reason good, Christus Domini: His sentence just, Non erit insons: His challenge un-answerable, Quis mittet manum?

And, this being cleered, come we now to the principall cause of our comming,* 1.63 Which is, in this publique manner, to render our yearly solemne thankes to Christus Dominus, for the deliverance of our Christus Domini, this day (a deliverance like this in the text;) even for his Ne perdas, at Perth. For it, and for both points in it ¹ That His Annointed was not destroyed. ² That they, that put forth their hand to doe it, carried it not away, but found the reward due to guilty persons. The two cases, ¹ this in the Text, ² and that of this day; are both like in the maine: if in circumstances, dislike; this of ours hath the advantage. The fact more foule, the deliverance more famous.

To speake then of malitia diei hujus, the malitious practise of this day. Had the King beene an enimie; yea, such an enemie as Saul, it had beene no warrant. But, he was no enemie: No, but many wayes, a gratious Prince to them both. I know, pretence there was, of a wrong. Say it had beene one; what was done, was done by others, in the King's minoritie. And though done by others, yet justly done: and no wrong was it at all, but wrongfully so called.

Secondly, the King was shut up, it is true; but not as in the text, by GOD; but by wicked men, who found him not casually (as Saul was) but trained him guilefuly to the place, and there shut him up treacherously. It was not suddaine, it was a long plott: the malice, the more; the fact, the fowler. And there he was conclusus & derelictus both; shutt up by Abisai, forsaken of David.

Thirdly, And it was not night, nor the King asleepe, that he might have passed away without any fright or terror. No: it was daemon meridianus this, a noone-day devill. He was broad awake,* 1.64 and the feare of death (worse then death it selfe) I know not how oft and many times, before his eyes.

Fourthly: And as beyond it in these; so, in the Principall beyond it too. Both of them lift up: Abisai, his speare; this, his dagger, to have giuen, the fatall blow. Abi∣sai, but once: This, twise. And certainly, neerer it came the King, then David would suffer it come to Saul: So, the danger neerer, & the deliverie greater. And yet, there was a Ne perdas in this too; and that a strange one: Not by David, no: Iudge, if it may not seeme a miracle, that GOD then shewed. When there was none to say destroy not, els; GOD opened, his mouth that was there set, himselfe to be the de∣stroyer, to say once and againe, ô destroy him not, destroy not the King. The voyce was David's; the hands, Abishai's. It calls to my minde, what long since I read in He∣rodotus: that at the taking of Sardi, when one ranne at Croesus the King, to have slaine him, that a little boy borne dumbe, that had never spoken word in all his life, with the fright and horror of the sight, his tongue loosed, and he broke forth and cried 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. O man destroy not the King, and so saved his life. So writeth he, as of a won∣der: and see, if this were not like it. But so we see, if there were no body els to say it, they that are borne dumbe shall say it; yea, the destroyer himselfe shall say it, rather then Ne perdas shall not be said. This would not serve (though it did to Abisai;) but they were worse then Abisai, that were heere. That GOD therefore might have the honour of the day, he passed over to the latter part of the verse; and when there was none els to doe it, He tooke the matter into his owne hands; Himselfe held the as∣sise, found him guilty, gave order for his excecution, sent up one to doe it; and one, that formerly had beene his speciall friend, and (if I be not deceived) sworne brother, as I••ab, to bring Absalon to his end; that destroyed him, for not hearing destroy not.

And yet the goodnesse of GOD stayed not heere, neither; but, where in the text, in Saul's case, there was but one blow, one danger, one delivery: In this, there were no lesse then three, one after another. First came Abisai; he and his armed man: GOD delivered him. Then came the other, the Master of the mischiefe, then bewrayed, and (as one bewrayed) desperately set: GOD againe delivered him. Then last of all (and that was worst of all) came the popular tumult, whose rage knowes

no reason, who, as they Num. XVI. called Core and Dathan, the people of the Lord: so these (little better:) and even then also did God by his mighty providence turne away the destruction. This in the text was soon done; a few words, and away: This of the day, it was long first, and much adoe, yet it was done: the longer, and the more, the more is God to be magnified for it.

And when all was done there, he that was saved was but Saul: but heer (envie flatters not, but) if envie it selfe should speak, it would say, Major Saule hîc, a greater then Saul eny: (For, the territorie of the least of your kingdomes was greater then that of his:) And melior Saule hîc, a better then Saul was heere saved; better, without all comparison. So, the beginning was (as they made account) Conclusit Deus ini∣micum nostrum: The end was, as it prooved, Conclusit Deus inimicos Domini Regis, GOD made a conclusion of their wicked premisses and their wretched persons all at once. So, the conclusion was Ne perdas to the King, and Non insons to the children of perdition.

Now, to that, GOD, that when You were shutt up, forsooke You not, but delive∣red You à malitiâ diei hujus & à Daemone meridiano; that in the depth of all Your dan∣ger, when there was no tongue on earth could say Ne perdas, said it from heaven, and sayd it thrice over: for that His threefold deliverie, render we threefold thankes and praise; thrice blessed be His holy Name for it. And He grant, that this lesson of David's, may take deep root in all our hearts, that there may never be a Quis in Israël to lift up his hand, to the like action; all may be quit, none found guiltie ever of so foule a crime. None, on Abisai's side, to make any such motion; all of David's mind, to mislike it, to say Ne perdas: Ne perdas, though it be Saul. But, for David, Neperdas is not enough. To Him, and such as He is, let us with one voyce crie Hosanna; not onely, not destroy, but Hosanna, Lord save, Lord prosper, Lord add dayes to his dayes, that his yeares may be as many ages. And as this day thou didst, so still and still prepare thy loving mercie and truth, that they may preserve Him, even for ever and ever.

Notes

• * 1.1

  The Summe
• * 1.2

  The Division.
• * 1.3

  I. Abisai's Motion.
• * 1.4

  1. The first mo∣tive:

  Inimicum tuum. ¹ A deadly ene∣mie.

  Chap. 18.15.
• * 1.5

  Chap. 18.11.19.20.
• * 1.6

  Chap. 19.1.19.15.
• * 1.7

  ² An enemie without cause. Psal. 7.3.
• * 1.8

  Chap. 16 23.
• * 1.9

  Chap. 17.49. Chap. 19.5.
• * 1.10

  ¹ An enemie not to be w••on as out of envy Chap. 18.6.
• * 1.11

  Pro. 27.4.
• * 1.12

  Chap. 24 18.20.
• * 1.13

  ^• An enemie to his rising. Chap. 16.20.
• * 1.14

  Matt. 21.18.
• * 1.15

  Iud. 9.5. 1. Sam. 15. 2. King 11.1.
• * 1.16

  2. The II. Mo∣tive,

  Conclusit Deus.
• * 1.17

  ¹ It was night, a faire opportu∣nitie.
• * 1.18

  ² Of Gods sen∣ding (as it might seeme.)
• * 1.19

  3. The III. Mo∣tive.

  Sine me.
• * 1.20

  David's dislike.
• * 1.21

  1. The first charge: Ne perdas.
• * 1.22

  2. The Reason, or II. charge, Ne manum mittas.
• * 1.23

  Psal. 105.15.
• * 1.24

  Prov. 30.31.
• * 1.25

  Psal. 41.9.
• * 1.26

  1. The first Re∣••entive:

  Christum Do∣mini.
• * 1.27

  Agg. 2.13: 2. Sam. 1.21.
• * 1.28

  Psal. 82.6.
• * 1.29

  Act. 10.38.
• * 1.30

  2. The II. Re∣ten••ive:

  Non e••it insens.
• a 1.31

  1. Reg. 2.2••.
• b 1.32

  Est. 2.••••
• c 1.33

  Act. 1.18.
• d 1.34

  2 Sam 18 14
• e 1.35

  2. Sam 20.22.
• f 1.36

  2. Sam 4.11.
• g 1.37

  ••sal. 109.11.
• h 1.38

  10.
• i 1.39

  13.
• a 1.40

  Psal 144.6.
• b 1.41

  Num. 16 32.
• c 1.42

  2. Sam. 18 14.
• d 1.43

  9.
• e 1.44

  2. Sam 17.23.
• f 1.45

  1. King 16.18
• * 1.46

  2. Sam. 1.14.
• * 1.47

  3 Abisai's owne conf••ss••on. Verse 9.
• * 1.48

  3. The generalitie of the charge: Quis erit insons?
• * 1.49

  Saul's case, a ruling ca••e for Ne p••r••as.
• * 1.50

  Notwithstan∣ding HIS ••••s∣government & Tyrann••e.
• * 1.51

  Chap. 11.5.
• * 1.52

  Chap. 20.33.
• * 1.53

  Chap. 13.2.
• * 1.54

  Psal. 54 3.57.1.
• * 1.55

  ² Vsurping the Priest's office.
• * 1.56

  Chap. 15.17.
• * 1.57

  Chap. 13.19.
• * 1.58

  ³ Shedding the Priest's blood. Chap. 22.18.
• * 1.59

  ⁴ Being posses∣sed with an evill spirit. Chap. 16.14.
• * 1.60

  ⁵ There was an High Priest, Abiathar.
• * 1.61

  Chap. 22. last.
• * 1.62

  Chap. 23.6.
• * 1.63

  The Text and Day compared.
• * 1.64

  Psal. 91.6.