Verse 1. I will sing (saith hee) Mercie and Iustices O eternall God, I will sing them to thee.

DAuid a warlike Prince, ve­rily, if euer there were any, wanted not matter here to sing, after the manner of prophane and heathen princes, his triumphs and victories: for he had vanquished strangers abroad, and rebels at home, he had done very famous acts of a worthy captaine and valiant souldier, yea therein hee had proceeded so farre, that the princes and nobles of his kingdome were inforced to present a solemne supplication vnto him, that hee would no more hazard or indanger his person, 2. Sa. 21.17. Least they might see the light [Page 10]of Israel put out. A man would thinke then, that hee should haue made a vow, and haue set out his valour, and magni­fied his armour and weapons, and haue exalted them: but being spiritually min­ded at this time, he was farre from the thoughts of these wordly things. And though for the first instruction of a Prince, he might as a man would ima­gine, haue taught him to haue ben har­die and courageous, yet he was conten­ted to omit all that, and to come to deale with matters of greater consequence. For though I will not denie, but confesse rather, that it is a vertue very profitable for all great Princes, and for Dauid him­selfe more necessarie than for others, who had spent the whole course of his life, as well in warres against them that lay nigh vnto him, as in compounding inward troubles at home: yet hee will as it were in silence for the time, passe by all these things, and sing of, and exalt be­fore them all, this benignitie (as he saith) and iustice, Mercie & Iudgement. Now to sing them, what is it, but to publish [Page 11]them, and to cause them to sound and shine forth, yea to sound them forth euery where, to spread them abroad, and to distribute them into all the quar­ters and corners of his kingdome? And good reason it should bee so, because they are indeed the two daughters of holy and heauenly wisedome, by which kings raign: yea they are two special qua­lities, by which God manifesteth him­selfe vnto men, and by which hee will haue his lawfull lieutenants knowne amongst men, and bee marked. For take them away once, and how can publike persons be said, to be like the Lord? Or what difference then, between them and priuate? Sauing that they shal be worse, by how much in place and power they are aduanced aboue others. Yea two such they are, as in the vertue and strength whereof, God blesseth among the nati­ons euerie estate and condition, as well of peace, as of warre. For what is peace I say, and what is warre (specially thorow mens corruption) without iustice? Peace is nothing els but carnall securitie, and [Page 12]warre nothing els but contention and theeuerie. Yea Iustice it selfe, thorow strong and strange passion, that ouerru­leth vs all, passeth many times into his contrarie, that is to say, iniustice and vn­righteousnesse, vnlesse we labor to make a good temperature, and intermingle much mercie therewithall. And this is the cause also why these two vertues are (as I may say) essentiall to all princes and magistrates, whereas the rest tending to no other purpose, but as it were to serue these two, may bee called, and are in a manner accidentall. Which that wee may bee the better persuaded of, let vs marke, that howsoeuer kings and states liuing without war, and by consequent, without acts of prowesse and valiant deeds, may by meanes thereof bee ac­counted, and be indeed much more hap­pie than their neighbours, that continu­ally combate and fight one with ano­ther. Yet herein is not the felicitie, either of the publike, or of the priuate condi­tion, but that it standeth rather in this, that Iustice beareth sway, and Mercie [Page 13]also is administred. For what are kings and states without iustice and without mercie; without punishment, and with­out recompence, Rom. 13.4. For terror to the wic­ked, and for honor to the good? What are they I say, but either so many scar crows, or so many Tyrants? And it hath neuer been seene, that states haue ben wel gui­ded, and realmes rightly ruled, at the least without some apparance and ap­prehension of these qualities in them. The reason whereof is this, States con­sist in their subiects: for as Salomon saith, The glory of a king, is the multitude of his people: and subiects in societie & fellow­ship one of thē with another: & Iustice is the onely band of all societie amongst men, which if it decay once, and bee not rightly executed, what can mē look for, but all confusion, disorder, oppres­sion, and all other violence and outrage besides? And hereof we may adde yet a further reason, Because kings subsist by the loue of their people, and Mercie sweeteneth and maketh easie vnto them that hard burden of their subiection. [Page 14]And therfore Mercie also is not without cause well called by one, The preseruer of scepters. Yea I say, it seasoneth this great power, otherwise intollerable to men, (for who would willingly be in subiecti­on?) and otherwise also vnsupportable to it selfe; because it is the easiest thing of a thousand, to turne lawfull authoritie into cruell oppression and tyrannie.

Those that teach, professe, and pra­ctise Physike, begin after this manner: First they propound the knowledge of mans bodie, afterwards followeth pre­scription of diet, either to vphold it in good state, or to bring it to it, if it be de­caied: yron and fire, that is to say, cut­ting off, and searing; come in the last place, being of accidents become such instruments, as inconueniences thorow noisome and festering diseases, haue ad­ioined to that art, and mans intempe­rancie and corruption haue made ne­cessarie. And euen such course as this must Magistrates obserue in their poli­tike bodies, and in the sickenesses and fores that sprout and spread therein: not [Page 15]vsing corrosiues, but when the disease calleth for them: nor lenitiues, when biting plaisters and medicines are meet. Adde hereunto, that Dauid so well gra­ced as hee was, knew well ynough, that kings raigne not by their armes, but by their heads; not by strength only (much lesse by violence) but by vertue: yea hee knew this further, that whē God should call them to an account, concerning their offices and charges, hee would not say vnto them, You haue not beene bold ynough, valiant ynough, &c. for men are naturally prone to such things, and when they haue authoritie on their sides, many times exceed therein: but this rather will he charge them withall, euen as this great king himselfe telleth vs, Ye haue not iudged rightly. Ye that were, Psal. 82.2.3. Wis. 6.4. or should haue ben officers of my kingdome, ye haue not ministred mercy to the afflicted, the poore, and the widdow. The common people thinke these two vertues, contra­rie one of them to the other. But what a conceit is that? For if they were so, they could not bee in God, because the [Page 16]Godhead being but one, and alwaies like it selfe, cannot admit contraries. And if that were true, how could it bee said, Psal. 25.10. That all his waies are mercy & truth, and all his workes mercie and iustice? And the like may bee in kings, or else how could they be called Fathers and Iudges. Prou. 16.12. And God himself hath said in one place, The throne is established by Iustice. And in another place he sayth againe, The king vpholdeth his throne by Mercie. And as much is spoken doubtlesse of all other men, Psal. 112.5. of whom it is said, The iust are mer­cifull, Prou. 14.22. and that their mercies are iustice in­deed. Againe, if that were so, to wit, that they were contraries, they could not themselues be vertues, but the one or the other of them should bee a vice; the reason whereof is plaine, because no vertue is contrarie to vertue, but onely opposite to vice. And therefore if they were contraries, one of them, chuse which you will, must needs bee a vice. Wherefore wee may safely conclude, that seeing they are not contraries, they doe not destroy one another, but rather [Page 17]instruct and helpe one another: neither doe they driue away the one the other, but follow and accompanie the one the other, as those that are in one and the selfe same God, and as it were going arme in arme together, tend to the same end. So that here that is verified, which the Prophet promised: Psal. 85.10. Mercie and truth shall meet, righteousnesse and peace shal kisse one another. In God verily these great graces flow, from that verie eternall fountaine, which in him wee call good­nesse, which he communicateth to some after one maner & measure, & to others after another, according to his owne good pleasure. And these graces, accor­ding to the diuers subiects wherein they are, and about which they are oc­cupied, haue diners names. Gods good­nesse vpon or towards his owne peo­ple, is called Clemencie, Beniguitie, Mercie: but vpon, or towards the wic­ked, it changeth his name, and is tear­med Seueritie, Iudgement, and Iustice, Both the one and the other are good, and that not onelie as they come from [Page 18]God, but euen whether they tend, to blessing or to punishment. Good they are I say, for the aduancement of Gods glorie, and the vpholding of order in the world: for take away Mercie and Iustice and what shall we see amongst men, but hell as it were let lose? Good I say again for the societie and fellowship of men, which without these two exercised and executed amongst them, can neuer bee vpheld. And lastly they are good, euen for them also to whome they are dire­cted, and vpon whome they are bestow­ed, as who without these cannot either well or comfortablie passe the daies of their pilgrimage, or bee thorowly hum­bled. For as in respect of the godly, what consolation is this, to know, that the ve­rie iustice of God is in them, & for thē, Mercie and goodnesse, that so his good­nesse might bee exceeding great and large? And what a terror is this to the wicked, or at the least wise ought it to be vnto thē, that Gods iustice & iudge­ment shall bee so much the more great and greeuous, by how much they haue [Page 19]fruit trampled and trodden vnderfoot his great grace and goodnesse. Some are prouoked by blessings to serue the Lord. Others are moued to displease and offend him euen by their punish­ments. In both God worketh, and for both prouideth by these meanes. Re­spect the eternall God himself, and then we shall see that his mercies are iustices, and his iustices are mercies. Will you see it by example? His iustice vpon Adam, was infinite mercie, as may well appeare by this, that being at the verie brinke of the bottomelesse pit, and hee might iustly haue thrust him into the same, he withheld him notwithstanding from it, and which is more, euen then gaue to him and his, his owne sonne to saue them from death. And yet this infinite Mercie was as a man may say, swallowed vp of iustice, when he laid the sinnes of men vpon the backe & bodie of his eter­nall sonne (I mean his whole person, yet without cōfounding of the properties of either nature) and was please, that in his only begottē, all our debts should [Page 20]be exactly paid, and all our iniquities fullie pardoned.

This point is meet for all estates and degrees to remember, as being full of heauenly comfort and spiritual instru­ction, but cheefely profitable for princes and great personages, who are Gods owne liuely images in this world, and therefore should most remember and resemble these things. True it is, that they cannot balance or beare them in thēselues, or weigh thē out to others so rightly as God doth, for they are imper­fect when they are at the best, and God is alwaies perfect and iust. And yet they should beware of this, how they set thē at warre, or make them to iarre one of them with another, or oppose them one of them against another. They should rather on the other side persuade themselues of this, that that is indeed the most true Mercie, that keepeth in it selfe, and ministreth vnto others most of iustice: and that that is the most true Iustice, that holdeth in it selfe, and yet expresseth to others most of Mercie. [Page 21]So doe Mercie and Iustice in a prince, or vnder a prince, open the eyes & cleer the sight, as I may say, one of another. Mercie, whilest it rightly ruleth the cou­rage and haughtinesse of Iustice, which because rulers many times inforce and constraine it further than is meet, may easily run riot, and be turned into rage: And Iustice, whilest it moderateth the affectiōs that enlarge mercie too much, because they are they that blind it, and cause it sundrie times to fall vpon the wicked; it I say, euen that mercie I mean, which was borne and bred for the good onely: as on the other side, it causeth that rigour to light vpon good men, which was created & made for the wic­ked alone. Dauid therefore here sin­geth and setteth out vnto vs, both the one, and the other. He maketh them for our sakes to accord well vpon his harpe, and bringeth both the one and the other to his proper and peculiar tune, them I say, which in truth tend both to one end, that is, the glorie of God, and the good of men, and bring forth the like [Page 22]effect, to wit, faithfull obedience to Gods will. Prou. 21.3. For sayth Salomon, Mercie and Iudgement are more acceptable to God, them sacrifices. So that we may thence gather, that they make kings, as also al other mē, acceptable before God. And in another place hee saith, Prou. 21.17. Hee that pursueth Iustice and Mercie, shall find life and glorie. What meaneth he by this? Surely nothing els but this, that a good feeling, and faith­full practise of these two holy vertues, will defend princes, and get them glorie in this world, and in the other, bring thē euen to eternal life. But to find out these vertues, and to follow after them; euen the best, both men and Magistrats, haue need of a good guide. He onely that gi­ueth this grace to kings, that they bee kings, must giue them also grace to raign aright, or to rule well. Wee say, no man is borne an artificer: much more safe­ly may wee say, that no man is borne a goodking. For as it is one thing to bee borne a man, and another thing to bee a good man, so is it also to be born a king, and to bee a goodking. To God there­fore [Page 23]hee must come. And this Dauid did well see, when praying for himselfe and his sonne Salomon, hee saith, Psal. 72.1.2. O God giue thy iudgements to the king, and thy righte­ [...]usnesse to the kings sonne, to the end, that he may iustly gouerne thy people, and iudge the afflicted with equitie. And Salomon saith of himselfe: 1. King. [...].7.8.9. O Lord I know not how to goe out or in. Thy seruent is set ouer this great people: giue him an vnderstanding heart to iudge rightly, that he may discerne betweene good and euill: otherwise, who is able to gouerne this great people? Verie no­table and excellent doctrines are deliue­red vnto vs out of these few words. These vertues of which we haue spoken, haue their root and resting place in goodnes, and indeed, cannot elsewhere be foūd. And goodnesse naturally communica­teth and distributeth it selfe, as a grace that cannot containe it selfe within it selfe, but needs must breake forth for the glorie of him that giueth it, and the good of them who are partakers there­of. Wherefore these royall and kingly vertues must send out their boughes [Page 24]and branches, euen vnto the borders of the kingdome and countrey, so as there may not be any, though neuer so mean, but in some measure more or lesse, they should partake thereof. One of them spreadeth out it selfe in the sinewes, that so it may preserue the people, and con­taine thē in their dutie. The other sprea­deth out it selfe in the veines, comforta­bly to water the land, and the people thereof, with the Princes fauour. And this is that same common and generall good which the Prince oweth vnto all his subiects, Iustice I meane, and with it, peace and protection, or defence also, and that without difference or respect, be herein framing & conforming him­selfe vnto God, the soueraigne Lord, Who maketh his sunne to shine, Mat. 5.45. and his rain to fall indifferently vpon the good and the euill, giuing more sometimes to the de­based and afflicted, than to others that are not humbled, not only because they stand in more need, but also because Mercie in his own nature, draweth nigh vnto him that hath need thereof as Iu­stice [Page 25]likewise to him that lieth more open to outrage and violence: he follo­wing herein that which is commanded, Open thy mouth for the dumbe, Prou. 31.8. in the cause and right of them that are appointed to de­struction: and herein also fashioning himselfe like vnto God, Pro. 23.10. Who boweth down his head to heare him that is humbled, & keepeth himself continually about them that are by an afflicted spirit, and watcheth ouer the harnest of the fatherlesse, and preserueth the widdowes bounds. But to them that are knowne for good people, and found in­deed to bee men of godlinesse, and in­tegritie, there is another mercie, there is another iustice due, that is, to shew vn­to them Christian countenance, and particular or speciall fauour, to cherish them, to acknowledge them for such, & to honour in them that grace or graces, which God hath vouchsafed vnto them to honour him withall: that so he might apparently distinguish them frō others, that indeed are not such. Euerie one should learn to put a difference betwixt the precious and the vile, Psal. 15. [...]. and to make [Page 26]much of them that feare the Lord. There­fore the prince much more should doe it, because he should be of a more discer­ning spirit than other men, and it is [...] peece of his dutie to obserue and make this difference. And yet wee many times see, that none are more blind than they, and none lesse regarded; or rather more contemned than those that [...]n [...]ai [...]e [...]tly feare God: It may be we know not what it is to honour them. If that be so, let vs listen and learne a little. To honor good men is nothing else but to sound; yea & if need be, to send them abroad into [...] world; and by that m [...]nes to stir [...]e vp at desire in all, both to resemble them, and indeed to become such. But to leaue thē wrapped vp in confusion, and in a masse of miserie, that is nothing else but to make vice and vertue all one, or rather indeed, against vertue to streng thē vice: vice I say, which is but of too much ac­count amongst men, yea which is but too much in euerie one of vs, by reason of the secret intelligences, which it hath with our corrupted nature. And so by [Page 27]this wee see second step of Gods goodnesse towards men, which as it ap­peareth in this, that he maketh them his children, his deerelie beloued oues; his heires, and reserueth for them his trea­sures, and distributeth freely his gra­ces vnto them: so doth it more particu­larly appeare, as in respect of kings, who though by nature they may be borne to kingdomes, or by men be chosen there­to, yet neuer can haue grace to be kings indeed, but from him, I am. 1.17. From whom alone descendeth euery good gift, & perfect grace: and who can neuer faile them indeed, or euer will, except it bee through iniu­stice, neglect of dutie, or other some grecuous transgression, seeing it hath pleased the soueraigne Lord to make them such to himselfe and his seruants: And from this second degree or step, we come vnto the third, that is, that amongst these good people, those whō God hath in [...]ed with some speciall grace for the managing of some special affaires, and for al other good purposes, Iustice would, that euen the verie mercy [...] [Page 30]his owne father. Here Mercie will re­straine; and that euen as if it were in the aire, and before it come to strike, the sword of Iustice, which otherwise is ve­ry readie to execute that same seuere and hard decree, He that killeth, shall die the death. In laws (no more than in other formes of speech) men are not so much to regard the words thereof, as the mea­ning and end of the same, because many times the words may bee much more hard than the meaning. A certain yong woman of Roman goeth, and with her own brest norisheth hir father in prison, an yet the arrest and decree that was pronounced against him meant, that he shuld die there by famine. Mercie in this processe against law, did right to nature, and turned that rigor into grace, & that crime into vertue & praise. So that euen here the Apostles speech is true, [...]. 2.13. Mercie r [...]ioiceth agaist condemnation or iudge­ment. Likewise, by Gods law it was not permitted to any but to the priests, to eat the shew bread And by the same law men are also straitly commanded to [Page 31]obserue and fanctifie the Sabboth. But yet when the question is, to nourish and feed one sore bitten with hunger, as for example, Dauid Gods annointed, who was vniustly banished from Saules pre­sence: or else to comfort a mans neigh­bour in extremitie, or to defend his countrey, &c. the case will quickely bee altered, and the stare of the question soone changed. And here once againe Mercie taketh vpon it the cause of cha­ritie, against the letter of the law. Yea here the very authour of Mercie and Iu­stice telleth vs, that the law must giue place to charitie ( which indeed is the true butt & end of the law, 1. Tim. 1.5. Roma. 13.8. yea the very fulfilling of it, as the Apostle saith) yea that our neighbour in this case must be preferred before the verie Sabboth it selfe. Which if it bee true in a priuat and particular person, will much more bee strong in an extreame danger or necessitie of a pub­like state, which ought to be so much the more regarded, by how much maine, yea all, are to bee preferred before one, or some. But perhaps it will seeme to [Page 32]sundrie that wee doe not farre ynough inlarge the skirts and bounds of Mer­cie, because wee make it the interpreter of Iustice, and some would, that wee should make it a part thereof. Whervp­on also it may bee, they will say vnto vs: what? shall not the king shew fauours? Othersome perhaps will say againe: shall not the king lift vp and aduance, or create (as some vse to say) such as hee shall like of? But wee answere, that wee are so farre off from disliking his boun­tie, that if hee will follow our counsell, he sall doe nothing but shew fauours, yea true fauours indeed, for they shall be ciuile, and such as sauour of Iustice and Mercie together. Howbeit, vnder the colour or shaddow of Mercie and Iustice, the king wee meane and speake of, shall not commit iniustice. For Mer­cie and Iustice to, shall neuer serue him in steed of a maske or visar, neither shall they euer lend him their glorious appa­rell to so bad a purpose, and wicked end, as to couer iniquitie. If hee bee such a Prince as he ought to be, he will not for [Page 33]some tendernesse of heart in himselfe, or towards others, much lesse at the im­portunitie of a courtier will he winke at a heinous crime, and make it no of­fence: as for example, a desperate mur­ther or a slaughter committed, with thought of it beforehand, or a rape, &c. but as hee will listen vnto the wife and friend of the offending partie, so he will heare the crie of the fatherlesse, hee will set before his eyes the teares of the wid­dow, and in thinking vpon the particu­lar sorrow of some, hee will weigh the publike hurt and domage, which no doubt of it cannot but bee increased, by the letting of sinne go vnpunished, and that that may insue thereupon. The truth of this is confirmed by that wor­thie speech of the spirit, Prou. 1 [...].15. He that iustifieth the wicked (saith Salomon) and he that con­demneth the righteous, they are both an ab­homination to the Lord. And if a man would see it watranted, let him regard but the sentence of God himselfe (who is no respecter of persons) and that pronoun­ced and giuen against a king, truly clo­thed [Page 34]with the purble or scarlet robe, and then he shall heare a verie fearefull one: 2. Kin. 20.42. Because thou hast saued him (saith the eternall God) whom I appointed to die, they life shall be for his life, and thy people for his people. Wherefore where God stri­keth, the Princes heart, hand, or e [...]e, must not spare: and as God appointeth, so must he execute, both for soundnesse of sentence, vprightnesse of affection, end of punishment and all, or else it is not aright.

Princes parasites pretend many pri­uiledges for them, as abolitions procee­ding from fulnesse of power, matters of merry motion, and sundrie such like, as wee call them reserued cases, all which the soueraigne king holdeth in his owne hands, neither transferreth them to any person whatsoeuer. Howbeit here it were good for them to consider what they suppose, heold, or practise in such cases. For though wee will not impaire, no not in the least iot, any part of kingly dignitie, yet this we cannot dissemble, that to vse them, is to attempt against [Page 35]God, to wound his Maiestie, to violate his Iustice, and to vsurpe vpon his Mer­cie. Hee himselfe being incomprehensi­ble mercie, and infinite power, when he purposed to abolish sinne, hath not so vsed to speake. Doe wee not see that it was his good pleasure, and hee determi­ned it with himselfe, and in time accom­plished it, that in his onely begotten son (a wonderfull secret of his grace) his Iu­stice should bee satisfied? That is to say, to speake properly, that his Mercie to­wards vs, became Iustice. Little or no fauour at all shall a Prince bestow, nay rather he shall commit a great and gree­uous euill, when vnder the shaddow and colour of Mercie, hee shall raise vp to one or sundrie dignities, an vnworthie person, and shall create for Magistrates such as are incapable and vnmeet for the same. This word, to create, properly sig­nifieth to raise vp, or make of nothing. And flatterers would make Princes be­leeue, that herein they draw nigh to the greatnesse, and to goodnesse of Al­mightie God, that they haue their crea­tures. [Page 36]And that they might the more in­force, it they say, that the lesse a man hath in himselfe to bee placed in dig­nitie, this shall be the more euident de­claration and apparent act of their king­ly power, to set them very high. But fie vpon such prophane propositions, and farre bee it from any Christian heart to delight in, or dare to heare such blasphe­mous voices: for to create, is an incom­municable proprietie of God, neuer to be giuen to all or any of the creatures, to men or to kings. God himselfe, the onely law and ruler of all things, that he might the better set out vnto kings the examples of his grace, neuer vseth it but iustly, and in matters of great goodnes. And shall princes applie it to purposes and practises of inconueniences and sinne? God of a lumpe of clay createth a man. In confesse that to bee true, but hee leaueth not there, hee proceedeth fur­ther, and breatheth into him the spirit of iudgement, and of life, yea he putteth into him all that which is meet for the making of a man. Who can forbid him [Page 37]from a cottage or sheepefold, to take a Prince for himselfe and his people ( as he did Dauid) seeing hee giueth him his spirit to conduct him, Psal. 78.70. and hee powreth aboundantly vpon his head all that is needfull for him to make him a Prince. In this respect is it, that verie beasts thē ­selues disdaine not to obey man, neither doe men so refuse to honour their prin­ces. But kings verily, when they make men of no worth, Magistrates, they giue them, yea they can giue them no more, but the name: yea they doe lesse for thē, than a painter doth for the image that he hath portraited, for hee can alter and change it at his pleasure, and make it and deface it, as seemeth good to himselfe: but they change not either the qualitie or the substance, they cannot alter his head, nay they cannot adde or diminish an haire. And many times they set them so high, that they are readie at leastwise in affection, to set them besides the seat. All which should worke lowlinesse in worldlie gouernours, and should make them warie whom they aduance.

[Page 38] But our Prophet proceedeth & saith: O Lord I will sing them vnto thee. He saith not, I will sing them vnto men: neither saith he, that he will exercise Iustice and Mercie to please them. And doubtlesse as little regard will hee haue, of feare to displease them, but would respect the Lord onely, Acts. 17.23. because he did liue and raign by him, to him, Prou. 8.15. and for him: by him, as in respect of his power; to him, as in re­gard of the rules he had set him; and for him, as in consideration of the aduance­ment of his praise. Good reason there­fore he should doe these things to him, for verily, Iustice and Mercie that are practised by occasion of men, or for hu­mane respects, are flacteries, hypocrisies, idolatries: flatteries, because they are done to please men; hypocrisies, because they make a better shew than they are; and idolatries, because they rob God of his glorie, and cause men to fall downe before men. But concerning them in things of a like nature, the Lord hath said, Math. 6.2. They haue their reward, that is, accep­tance, honour, & ceremonies from men, [Page 39]because they are done to men. But the Iustice and Mercie, that haue God for their obiect, and are referred to his glor­rie, and set him before them, who is the beholder of actions, and the searches of hearts, they I say, haue him for a rewarder and recompence of them, 1. Co. 10.13. Rom. 8.32. Psal. 16.11. that is faithful. And hauing him, how can they not but toge­ther with him haue all things also, because in his presence is the fulnesse of ioy, and at his right hand there are pleasures for euer­more. And this is it that Salomon sayth: They haue for their wages and hire of well doing, both glorie and life. Againe, it many times falleth out, that the Prince cau­seth a wicked instrument or person to be executed. The deed is good, but per­haps hee is moued thereto, rather with courage and stoutnesse of heart in himselfe, than with the vilenesse or dete­station of the deed. This worke I say is iust in it selfe, for the malefactor by his sinne deserued the punishment, yet hee that doth it, is notwithstanding vniust. Nay, I will say more than so: Respect him and the wicked affection of his heart, [Page 40]and then I cannot but say, hee is a mur­therer, and that not onely when with a hatefull heart hee causeth a guiltie per­son to bee executed, but when hee hath appointed or commanded his innocent neighbour to bee slaine. On the other side, a Prince powreth out his fauor vp­on a fit person. The action is good, and the man it may bee deserued all that is bestowed vpon him. Howbeit, hee that did it, was happily moued with some blameworthie affection, as he respected kindred onely, or considered fauour, or did dread some feare, or had some such worldlie regard or other. But here nei­ther the man that did it, nor the deed it selfe, as in respect of him, is to bee estee­med. And why? because it aimed neither at religious respects, nor right ends: & so by that meanes his Mercie becom­meth corruption, and his vertue shall be vnto him, as if it were a vice. So much doth vertue desire to bee cherished for her owne sake, or rather so much is God (the very fountaine of all vertue) iealous of his honour, and iealous also of our [Page 41]loue, that he will haue euery good thing (to the end it may be good indeed) to be referred vnto himselfe, and to the ends that he hath appointed, as indeed all is taken, and commeth from him alone, and therefore also should bee referred vnto him and his glorie onely, as the Apostle plainly sheweth, when he saith: Whether you eat or drinke, 1. Cor. 10.31. or whatsoeuer els you doe, doe all to the glorie of God. To bee short, the Prince should properly both referre and approue his actions to God, seeing that God alone, and not man hath set him vp, and seeing that hee is not to bee iudged by men, and seeing al­so that in the power, by which hee is established, he hath none for his Iudge but God alone. Wherfore it is truly said by the wise man, That where the kings word is, there is power: none can demand a reckoning of him for that which he doth. And yet notwithstanding he sayth also in another place, Iohn. 19.11. Wisd. 6.3.4. That this power is giuen him by the almightie, whose minister or of­ficer hee is, who also will make inquirie tou­ching his life, and will sound euen to his [Page 24]very thoughts. By all which wee may see, that though Kings and Princes bee su­preme among men, yet they may not liue as they list, Psalme 82. But must die as other men, and afterwards, as the rest of the people, render an account to God of all things done in the flesh. To conclude this point withall. Great and excellent things as we may see, are comprehended vnder these two tearmes, Mercie and in­stice: which are indeed the very abridge­ment and summe of all that kings should learne and doe. And seeing that they are of so deeper a reach, and extend so farre as they doe, wee may thereby plainely perceiue, that it is no light care and charge to bee a king, neither is it an art or trade casily learned, to rule well. And that is the reason also why in the words following, Dauid telleth vs:

Verse 2. I will attend vnto the perfect way, vntill that thou commest to me: In the vprightnes of my heart; I will walke in the middest of my house.

[Page 43] DAuid in his former words had made a vow touching Mercie and Iustice. The things are good that all men will confesse: but yet we are sure it is no easie matter to bring them to execution, specially for him that is not mercifull and iust. And that causeth the Prophet now to say, that hee will studie and endeuour to bee such a one. His meaning in them words is, that he could not become a good Prince, vn­lesse he did first begin to be a good man, rightly ruling his owne person, and his priuate life, that so hauing made proofe of them in that calling, he might be the better assured of the practise of them, when he should come into publike. This lesson and doctrine in quite and cleane contrarie to the courts and courses of our age. And what better proofe can we haue of it, than mens deeds and words. As for their deeds, they are too appa­rant, and as for their speeches they haue passed this as a customary and ordinary point, yea they haue made it a prouerb, [Page 44]or by-word, as we say, of an il man a good Prince. Why doe not they approue of this, A shrewd boy, a good man, if that be true? And why doe they not bring vp their youths in all dissolution and naughtinesse? But Gods truth teacheth vs otherwise: for it is the feare of God that maketh a good man, and is indeed the beginning of a Prince. Whereof we may yet bee the better persuaded, sith Princes (as saith Salomon) raigne by wise­dome: Pro. 8.15. and sith also, that euen of that wisedome the feare of God is the very be­ginning, Pro. 9.10. that is to say, the beginning of a vertuous and wise Prince. The Prince certainely by his office is the guide of his subiects. He must then either know the way himselfe, or at leastwise learne it; or else how can hee be able to direct and guide others? He is an example for them to frame their manners by, and therefore vnlesse he can frame his owne well, he shall doe them small good. But saith the same wise Salomon, Pro. 14.12. There is a way that seemeth right vnto a man, but the issue thereof tendeth to death. The Prince [Page 45]therefore, both as in regard of himselfe, and as in respect of his subiects also, hath great need to take heed thereto, and the rather because by many auocaments, as if it were by by-paths, he may more easi­ly be turned aside than others. And that causeth Salomon in another place to say: The way of a folle is right in his owne eyes: Prou. 12.15. by which also he would giue vs to vnder­stand, that it is not his owne opinion or iudgement, that hee must beleeue, and much lesse must he sticke to the opinion of other men, seeing that all men are nothing els but obscurity, yea the world it selfe is very darkenesse. In which re­gard we may say, that our steps are no­thing else, but so many stumblings, yea so many fals. And yet notwithstanding, they are our steps still, yea such as God weigheth well, and examineth rightlie, yea such as the Lord hath alwaies before his eyes. Wherefore certainely, Prou. 5.21. if other men had need, much more the king must say with Dauid, O Lord cause mee to know thy waies, euen thy commandements, to the end, that mine eyes may see them. Let [Page 46]thy word be a lanterne vnto my feet, Psalm. 19.8. and a light vnto my path: yea to pray as hee doth in another place. Ps. 119. 105. Ps. 119.133. Stay my feet in thy word, and guide thou my steps, and suffer not any iniquitie to haue dominion ouer mee. Light of nature, good intents in our selues, other mens aduise or example, will not serue here. For neither are the [...] the way, neither will they steed vs to di­rect vs therein. No, Gods law only is this way: Psal. 19.7. that way (saith hee) which restoreth the soule, which giueth wisdome to the sim­ple: this was the way that made him, euen then when hee as but a Sheepe­heard, to vnderstand more than all the aged, Psa. 119 99.100. and to be indeed more wise than those that had taught him. Psa. 119.24. Yea (saith he) Thy te­stimonies are my pleasures or pastimes, thy statutes are my counsellors: meaning by that manner of speech, that be thought, said, or did nothing, but he aduised with the Word, first. So much studied hee in this booke of the Law, that God had graciously giuen for instruction to him and all other Princes. And herein hee did the rather and the more diligently [Page 47]imploy and busie himselfe, because God had commanded him, and such as hee was, Deut. 17.18.19. That after hee should bee set vpon the throne of his kingdome, he should write out a copie of his law into a booke, to the end, saith hee, that hee might learne to feare the Lord his God, to execute his law, and not to lift vp himselfe in pride aboue his brethren, that so the feare of God might hold him in his dutie, and within the bounds of Mercie and Iustice, without declining therefrom either to the right hand, or to the left: without which hee could not but goe aside, either to the one hand, or to the other. To the left, as they doe which make an occupation of rigor and roughnesse, that so vnder the pretext of austeritie, they may obtaine with the hurt and losse of some poore and mis­rable people, the reputation and credit to be good Iustices. Concerning whom Salomon saith, Be not ye iust ouer much. Eccle. 7.18. For who art thou O man, that wilt rule the balance more right and streit than God? God I say, Who hath made all things in weight, number, and measure. To the right [Page 48]hand as they doe, who vnder the pretext of pitie, will with the hurt and hinde­rance of Iustice, play the merciful men: of whom the same Salomon sayth: Many men will boast, euery man of his own goodnes and mercie, Prou. 20, 6. but where shal one find a faith­full man? But who art thou also O man, that vndertakest to bee more mercifull, fauourable and gentle than God? God I say, that is an infinite fountain of mercy. God I say, who of that infinit mercie of his only, hath made thee, hath maintain­ned thee, and sustaineth and norisheth thee, in whom & by whō alone thou art and must be iust and merciful, and with­out whom, if thou suppose thy selfe to haue Iustice, it is but iniurie, and if thou take thy selfe to haue mercie and com­passion, it is but hard heartednesse and Tyrannie.

Neither must mans wisedome here glorifie or lift vp it selfe against this of Gods, as though it vnderstood some further secret, mysterie or matter, in or about these gracious qualities. Kings raigne by God, and therefore they must [Page 49]be directed by him, yea they shall best and longest raigne, that serue him best and most. Now serue him they cannot, but according to his will: and his will is not knowne to vs, but by his Word and Law. They prosper through his bles­sing, and his blessing is vpon them that fear him. Luke. 1.50. We will say a little more than this. The most assured art and skill by which men may raigne well and long, is the feare of God in their hearts, and inte­gritie and vprightnesse in themselues. Which that we might be the better per­suaded of, 1. Sam. 2.30. God telleth vs that be will ho­nour them that honour him. The onely shaddow of these qualities made the Heathen to rule wel and to raigne long. Then what will the effect and the sub­stance doe? And if for counterfeiting of them (as indeed the Heathen had no more but the very picture of them, if they had so much) the Pagans were yet notwithstanding beloued and feared of their subiects, who can or will doubt then, but that a good, a godly, and a vertuous Prince, obtaining them from [Page 50]God in himselfe, and possessing them and expressing them to the people, shall be reuerenced of his owne for them, and admired at of others, abroad, when hee doth accomplish and performe them. Wherefore I will studie saith he, this lesson, waiting till thou come O Lord, and draw nigh vnto me, making mee quiet and peaceable in my kingdome, that so com­ming with full authoritie, and a good measure of graces from thee, I may find my selfe fit therefore. Yea to this end al­so will I studie, read, heare, and learne, that thy blessing being begun in mee, by this meanes may increase vpon mee, as thy feare also in me, that so thou O Lord God (who art the beginning, middest, & end of all things, and hast bestowed this fauour vpon me to be a king) maiest also giue me grace to raigne, yea aboue all things to be a good king, and to rule and raigne holilie. And in the selfe same steps and trace, must all good kings tread, or els it will neuer bee well with them. For if they thinke vpon other mens bad ex­amples, or weigh weakenesse in them­selues, [Page 51]or take of trouble, past, present, or to come, a thousand to one but they will goe awrie. Of a truth Dauid after that he was annointed, was not without his troubles and trials. The holy history sheweth, that he had both the Philistims and Israelites against him, straungers abroad, and them of his owne people and house at home. Yet hee was not dis­couraged for all that, but hee waited vp­on, and looked for the accomplishment of Gods promises, and expected the ve­ry time and houre that God hat set, trauelling notwithstanding continually in the duties of his calling, and aboue all things being carefull for, yea as I may say, curious about the glorie of God. And why hath God in the word, and in the world, set forth his owne and others examples? Is it not by them as it were to prouoke to well doing? To a Christi­an king, this is a great fauour of God, to be borne a king, and to be lawfully des­cended to the crowne, and to weare and enioy the same. But who maketh vse of these mercies? If a man come not to it [Page 52]when he would, and as he would, he be­ginneth to doubt of Gods grace, and falleth to shifting: whereas he ought ra­ther stedfastly to assure himselfe, that he shall come to it in good time, euen in that time which God hath appointed: who being the protectour of kings and princes, of lawes and lands, will neuer faile the one or the other, if they sted­fastly depend on him. Againe, if they be once in possession of it, who abuseth not Gods mercy, and turneth his, grace into wan­tonnesse, and their lawfull authoritie into Tyrannie? So hard a matter is it to keep a meane, and to tarrie the Lords leisure. And whereas God, the better to hasten Princes on to their due, and to settle them more fast in their kingdomes, will haue them to call vpon him, and to walk in the obedience of his will: and the yeeld him, is to cause their subiects to call vpon him in spirit and truth. And for their better incouragement, hee hath promised them that he wil find them when they shall come vnto him, and manage his [Page 53]house well, and carefully watching ouer his familie, receiue a blessing in the end, with that good seruant in the Gospell, whom his maister will make ruler ouer all his goods: Math. 24.47. yet hardlie shall wee find any king prouoked by these good things, or discouraged by the contrary euils, from violating their places & callings. Those certainely that tee themselues seated in their thrones, and without contradicti­on acknowledged of their subiects, that they in the midst of mans vanitie, should ouershoot themselues, and exceed their bounds, and thinke in their prosperitie they haue no need of God, it is not much to be maruelled at, because they suppose they hold it from their aunce­stors and humane right. But hee, who in all euidencie of iudgement is become a soueraigne prince by Gods grace only, who by the hand hath drawne him from the depth of miserie, and yet seeth him­selfe at the pits brinke, but that God hol­deth him from it, he I say, ought to haue another manner of motion, and another manner of pulse, or else surely his state [...] [Page 56]the same hand that hath hurt and striken for sinne, might salue and heale for his owne mercies sake. And as mean might is there in our plots, in our negotiations, in our treaties with other. For hee that Prou. 16.7. hath said vnto vs, when a mans way plea­seth God, his very enemies shall become his friends, hath by consequent taught vs, that if the Princes waies displease the Lord, that then hee is mightie ynough to harden them against him by sundrie meanes, as warre by sea and land, open hostilitie, priuate practises: and indeed powerfull to cause them that were friends and confederates, to reuolt and fall away from him, as bee did from Dauid his friends, his counsellours, yea his owne children, and that in the time of great peace and prosperitie, which no doubt of it, did and might increase th [...] iudgement and afflictions.

And this is the cause why hee [...] earning, I will walke in the integritie or v [...]ght. Yea I of my heart, that is to say, I w [...]nd say, O how know the vpright way for s [...]clare my loue do, & be neuer a whit the b [...] meanes that hee [...] [Page 59]God I say, Ps. 139.11.12. because darkenesse is light vnto him, and the night and the light to him are both alike. The people, because my selfe should stand them in steed of a light: yea the people I say againe, because by the multitude of their eies, they pierce euen into the thickest of my close and hidden places, yea euen into the bottome of the vices of their prince. And in respect of men I wil walke in this course, the rather to remoue surmises out of their minds, and obloquie and ill speech out of their mouths, nothing being more ordinarie with them, than not onely with a cause, but without a cause to detract. And as in regard of God, I will the rather ob­serue it, and doe it in deed, because hee being the Lord of all (euen he whome I call vpon, and vpon whom I wait) will come and cal me to an account, and say, Well good seruant Luke 19.17. thou hast ben faithfull in small matters, take thou authority notwith­standing ouer tenne Cities. Thou hast had skill, and ben able to gouerne thine own house, now take charge of mine. In this little authoritie and small power in [Page 60]comparison, that I committed into thy hand, thou hast carried thy selfe as thou oughtest, I will therefore establish thy throne for euer, I will put thine ene­mies vnder thy feet. This vow I con­fesse, is a very hard point for a Prince. Why, and so are all excellent things: And shall hee therefore neglect them? And they will bee so much the more hard, if his will be tempted with power, and his power be prouoked by libertie, and his libertie lash out into licentious­nesse: or if sinne and euill come, and present it self euen to confront him, and that after diuerse manners, and vnder sundrie maskes (as no doubt but it will) sometimes amiable to allure, some­times ougly to terrirfie. But Dauid knew well how to discomfite and ouerthrow these crafts and deceits. And therefore he saith, as for the discharge of his owne conscience, so for the instruction of all other, whom it may concerne:

Verse 3. I will set no wicked thing before mine eyes. I hate the workes of them that fall away, nothing thereof shall cleaue vnto me.

DAuid heretofore, as wee haue heard, made a solemne vow to keepe his heart sound and sure vnto God. And good rea­son it should bee so, for if such as haue a place to keepe, or a fort to looke vnto (to the end they may alwaies keepe the enemie far off) doe as well watch against afterclaps, as for feare of present perill. Shall not wee thinke that wee haue as great need to looke to, or watch ouer our heart? Yes verily. And therefore the Lord commandeth vs in his word, aboue all watchings to obserue the heart. Which that wee may the better keepe, and set­tle our hearts vnto God, we must know that it becommeth vs to keepe our eies, and indeed to stop our eares also. For vice hath great power and force against [Page 62]men, yea it easily ensnareth them by the eare, thorow dissolute words, and leaud and euill speeches which corrupt good manners. 1. Co. 15.33. And a great entrance hath vice also into our hearts, by occasion of the windowes. For euen as when the enemie hath gained our centinels and watchtoures, our ouerthrow in all likely hood, is not farre off: so is it when pleasure hath bewitched our eies, and sinne thrust it selfe, by the strength and sting of it, into our soules. Which wee may see to bee true euen in our first pa­rents, who were taken, yea ouertaken by the eare, by the onely whisteling of that wicked and wilie serpent, who impoyso­ned by his sweet and coloured speeches, their hearts and their spirits, they being then notwithstanding vpright, and vn­defiled through creation, and as yet not subiect to appetites, nor worldly dis­courses, as we are since sinne entred into the world. Oh then what may Sathan do now by our eares, against a, spirit that is sensuall, against a heart that is fleshlie, against reason vanquished by sence, and [Page 63]against a will, that sauoureth of nothing [...]ut carnal appetites? So we see, how Da­uid was caught, and yet a man according to Gods own hart. He had no sooner set open the window, but the theefe entered in thereat: vice I meane, that assaieth no­thing else, but by offering a tast, craftily to surprise vs indeed. And marke I pray you, how sinne proceedeth in him: by the eies it surprised the heart, yea it spoi­led and robbed him of his soule. Of a gracious king, and godlie Prophet, hee made him in a moment a wicked adulte­rer, and most cruel murtherer. But with­all consider the equitie of Gods iudge­ment. By the same window the Lord causeth him to see his fearefull wrath entring vpon him, and to behold the fal­ling away of his sonne, the reuolting of his people, and sundrie such like, which are indeed the ordinarie companions of our disorderous enormities. So mightie to euill, is our infirmitie, and our might and power to resist it so weake. Doth not our owne obseruation of others, and experience in our selues teach vs, [Page 64]that if the eye be once gained, our fort yeeldeth vp it selfe, it can no longer bee kept. Which the Prophet being well ac­quainted with, doth in one place pray, Turne away mine eies from regarding va­nitie, Psa. 119.37. as here also hee telleth vs, I will shut mine eare. And our Lord and Sauiour sayth: Math. 5.29. Pull out the eie, if cause thee to ha­zard or destroy thy soule. In steed whereof, the Princes of our age (that they may the better giue themselues ouer to euill and sinne, and so not bee seized with the mischeefes that follow thereupon) most commonlie set open all their fiue wits and sences as wee say, to pleasures: but against paines, punishments, and mise­ries, they shut their eies. Whereas in­deed it were more fit for them, to be­hold these, because thereby they might preuent euil, be humbled in themselues, and shew compassion to others: and to shut their sight against the other, be­cause the more they looke vpon them, the more they draw iniquitie with the cords of vanitie. Isaiah. 5.18. But wee are to see what it is, not to set our eies to behold euill. [Page 65]Surely it is to flie euill: it is to flie and auoid the occasions of euill, it is to ar­rest sinne at the very barre, and to keepe it as farre as may be from the gate, that so hauing no entrance, it may haue no preuailing. But hath it sometimes gai­ned, and preuailed euen vpon the eye? Let vs not despaire for all that. God hath prouided for vs good meanes to cut it off, and to pull it out. Let vs looke to our weapons, and labour to vse them, sith God hath beene pleased to minister diuers vnto vs, against the fraud and the force of our eies. As for example, let vs stay our selues vpon, and defend our selues by our reason, against the assault of our appetites. Let vs oppose our selues against our will, being fortified by Gods word. Rom. 7.23. Against this law of our members, let vs set the law of God, the force of the spirit, and the power of the soule. And then let vs not doubt, but that God will assist vs, that he will come and heale vs, yea that hee will helpe vs and claime vs for his owne, for so hath hee promised. And this is indeed the [Page 66]combat of a souldiour, yea of Christi­an princes against pleasures, against profits, against affections, and whatsoeuer else, because as that is true that Salomon saith: Pro. 16.32. He that is slow to wrath, is of great wisedome, but hee that is of an hasty mind exalteth foolishnesse: so that is true like­wise, He that maistereth his affections, is more than he that subdueth or conquereth a citie. And let vs not suffer our selues to be kept in by full force and strong hand as we say, and to forsake and leaue to our enemies, the base court, and the whole place it selfe. Such cowardise we should so much the rather auoid, because it draweth after it, fire and fagot, sacking and pilling, slaughter and sword, euen the very wrath and curse of God, which followeth him at the heeles, and very of­ten breaketh out from the Prince vpon the people, and from his closet vpon his estate. And thus wee see how the Prince should hold and reserue his heart to God, euen against his owne eyes, that is to say, against the corruption, yea against the verie Treason (as I may [Page 67]tearme it) of his sences.

But euen without, there are besides his owne corruptions, sundrie other people, that slauishly offer themselues vnto him, to feed his fantasie, and bring him his pleasures, yea put his delights as it were into his hands. These are com­mon plague-sores in Princes pallaces, and very poysoners indeed of the pub­like fountaines, from whence so many millions of people and persons haue to draw the water that they must drinke. But Dauid will keepe himselfe from these, there is his care: and admonish others to beware of them, and therein he expresseth his loue. And this is the cause why in the very next words hee saith, That he hateth the workes of them that fall away, that nothing thereof shall cleaue vnto him. He saith, he hateth their workes or deeds, and yet for all that he ha­ted not their persons, but he hateth their plague and their contagion. Hee hateth not them that were infected with the plague, or were leprous: nay rather hee desired that they might bee healed, [Page 68]brought backe to their former health and soundnesse, and as it were set in a good way. In which hee notablie shew­eth his discretion, discerning betweene good and euill, men and matters, and ex­presseth his loue, labouring the conuer­sion of the corrupt. A notable example for all men, but specially for Magistrates to imitate. Howbeit in as much as vice and sinne is a contagious poyson, which maketh men infected therewith, no lesse dangerous to other men, than to them­selues, he protesteth that he will not suf­fer them about him, that hee will lodge them without the host of Gods people, as plaguie persons, and as leapers were wont to be, and that nothing that hath touched them, shall come nigh him or his. By all which hee would giue vs to vnderstand, that such kind of men should be farre re­moued from the closets and chambers of earthly kings and Princes, shewing that Dauid so farre doth sunder them from himselfe, that neither their per­sons, their portions, nor any thing that hath touched them, shall come nigh to [Page 69]him. Their sight and presence, their breath and speech, yea their very appa­rell should be suspected, and feared to be contagious and infectiue, and that with a more piercing poyson, than plague or pestilence, yea the same more presentlie and dangerously assaulting and hurting than they, because it passeth from the bodie to the heart, from the heart to the soule, and as it goeth, increaseth, and multiplieth his strength, according to the proportion and nature of the place which it setteth vpon, or taketh hold of, and by consequent spreadeth it self from a groom of the chamber, as we may say, to the king, from the king to his sub­iects, from this present age, to and vpon posteritie to come. So well skilled and able is humane infirmitie to preuaile against our power and force. And so mightie is vice, when it is armed with authoritie, or hath a powerfull example to countenance it, and yet notwithstan­ding of it selfe both feeble and ill born, as it is shamlesse and cowardlie of it owne nature. And therefore not onely [Page 70]in hope of victorie, but in hatred of euil specially, euery good man, in his mea­sure, but most of all euerie godly prince should say, as Dauid dooth in another Psalme, Psalm. 6.8. Away from me all ye workers of ini­quitie. But here the Courtiers will say, we describe a monke rather than a man, and paint out rather a pilgrime than a Prince, and a cloister or couent, rather than a court. And they will tell vs, that kings must haue their pleasures, and that it was neuer seene otherwise as yet. And verily, who or what is hee, that plainely perceiueth not this, that the bitternesses which accompanie crownes, had need to be sugred and made sweet with plea­sures? And who will denie, but that so many greefes, sorrowes, heartbreakings, and headbreakings, as Princes haue, should be mixed with much ioy and de­light? Wee allow them to others, and they looke to enioy them: much more fit are they for Princes, and they should haue a greater portion thereof, because they haue more measure of feare, care, and other humane passions. And this [Page 71]wee should verily bee persuaded of, that because they are become kings, they cease not therefore to bee men like vnto our selues, but rather for that shew them­selues so much the more men, by how much they haue more occasion for mans corruption to worke vpon, than mea­ner people. Neither is it needfull, that to be kings, they should bee frustrate or depriued of honest pleasures, but rather that they should be furnished with hea­uenly graces, both to make them meet for their callings, and to instruct them to vse these pleasures well. Yea I say fur­ther, that besides these pleasures which they haue and may vse as men, I would haue them to haue pleasures of the grea­test excellencie that may bee: I would haue them to haue pleasures indeed roi­all, and wel fitting and beseeming kings, that as their places are greater than others, so their pleasures might farre ex­ceed others. Yea I would further haue these pleasures to be so great and preci­ous vnto them, that for them they should forget their other pleasures, yea that the [Page 72]other in comparison of them, should become and bee counted displeasures. Thinke but a little of this I beseech you, what pleasure Dauid receiued, yea what deepe and inward pleasure he had in his soule, when notwithstanding the spight and malice of the Philistims, hee had brought the arke of God into the city of God. 1. Sa. 6.2. &c A man would haue supposed, that hee had almost forgotten his dignitie, and that hee had lost his countenance and kingly grace, if he should haue seen him daunce, skip, and leape, euen as if it had beene out of himselfe. And his wife Mi­chal, a verie patterne of worldlie wits, frumpeth him for it, and saith: O how glorious was the king of Israel this day. But hee telleth her plainely, That that hee did was before the Lord, [...]. Sa. 6.20.21. who chose him rather than her father & all his house. And if that were to bee vile, hee would bee yet more vile than so. Salomon his sonne likewise, when he saw the temple furnished, and beheld the seruice of God setled, and placed therein, for which great fauour also, hee did so solemnly thanke God, as is recor­ded, [Page 73]who I say is able to conceiue in his heart the great ioy that hee receiued thereby? Or who would set in a bal­lance against it those worldly vanities that men commonly call pleasures? And such were the pleasures of Constantine, Theodosius, and of Charles the great. Such were the pleasures of these great kings and Emperours that conquered the Pa­gans, & were protectors of the church. Yea in our age that great king Frauncis, so much renoumed in all his pleasures, as no man more, yet gained little or no­thing thereby, but the spoiling and wa­sting of himself, his wealth and strength, he as it were rotting in them. And yet euen for that little labor and loue which he gaue vnto vertue, and imploied about learning, hee liueth, and is worthily re­membred euen to this day, and shall liue for many ages hereafter. The least and last houre of his life almost, being well imploied, was of more worth than all his yeares before, and that was it that got him the name of Great, made his [Page 74]verie famous.

But behold Christendome, since that time hitherto, for many years together, tossed wich differences and diuersities in religion, states troubled vnder that pretext, and the people beaten downe, yea vtterly ruinated. All sigh and grone vnder the burthen of their calamine, all breath after and desire some reformati­on, and some better estate and conditi­on, if it might bee. Thinke with your selues what great loue should that king purchase at the hands of his age, and what glorie should he procure in poste­ritie to come, what peace and ioy in his owne soule, that should build againe the Lords temple, that should reare vp his alters, that should purge his seruice frō corruption, and should by these good meanes, and such like, compound schismes, diuisions, partialities in the church, in the State, and euery where breaking forth? And should take from robbers and Tyrants all the matter and occasion of their conspiracies; and of their monopolies, and priuate profites? [Page 75]and should giue a breathing space to so many millions of peoples, and to such [...]n infinite number of persons, assurance [...]or their goods, freedom to their bodies, [...]est to their soules? And should draw or [...]ull from vnder so confused a Chaos, and heape of all excesse and outrage, a good gouernement, a certaine and set­led order, and a cheerefull light? Cer­tainely I persuade my selfe, that the peo­ple euen of a certaine earnest desire, and vnfained good will to such, would kisse their apparrell, and reuerence euerie thing that did belong to them, yea they would reioice exceedingly. And good reason, because they were restored as it were from death to life, and from all mi­serie, to all mercie both outward and in­ward. And I thinke verily, that such a prince with so many clappings of hands, and blessings, as he should receiue, wold goe out of his bodie, and bee void of his sences, and become altogether spirit, and altogether soule, so farre off would he bee to thinke vpon, or make account of these poor pleasures that men esteem [Page 76]to bee such. These are the pleasures of a king, yea these are the pleasures that I wish with al my heart, might be heaped, with measure pressed downe, and running ouer, vpon my king: pleasures pure, and free from all displeasures and greeffe, which to thinke vpon, or remember, is full of honour, of profit, of ioy, where­of the pleasure and sweetnesse also, doth not wither or decay; pleasures, by which hee approcheth to God, and is exalt ed aboue honour it selfe: and not those vict­ous and sinful pleasures, which creep vp­on the earth, and cause a Prince to bee a priuate person, and a man a beast as it were, as wee see particularly in Nabu­chadnetzar, mētioned in Daniels prophe­cie, Dani. 4.30. and as Hoshea sheweth it in plaine speeches, Hosc [...]. 4.11. saying, Whoredome and Wine, and new wine, take away the hart. But tou­ching such plesaures, the king I speake of, will say as Dauid doth, I will flie from both the persons that fall away, and the fal­lings away themselues: nothing that belon­geth to them, shall approch vnto mee. But Dauid made a vow concerning two [Page 77]points. First, that hee would be vpright in all his judgements. And this respe­cteth other men, with whom hee should haue to deale, and is as I may say publike or common. The second, that he would be pure and cleane in his conuersation. But this concerneth himselfe, and may bee tearmed priuat. Howbeit good also, whilest other men seeing his holy conuersa­tion coupled with feare, 1. Pet. 3.1. might learne to glo­rifie God in the day of their visitation. And both these are according to the double person that he sustained; as he was a pri­uat man, holy life for good example was fit: and as hee was a king or Magistrat, execution of iustice was more than ne­cessarie. Otherwise, if hee had failed in both, hee had destroied both waies, and if hee had failed in the one, and perfor­med in the other, hee had as fast pulled downe as set vp. And theresore that he might be the better holpen and furthe­red to them both, hee saith of the one, That hee will flie both the occasion and the contagion thereof, and contains his eies, and vtterly abstaine from the [Page 78]wicked. And for the other, the better to preserue the integrity of his reason, and of his iudgement, yea his vprightnesse, as well towards his neighbours, as to his subiects, hee sayth and promiseth to practise himselfe that which hee had de­liuered, and therefore he addeth:

Verse 4. A froward heart shall depart from mee: I will not know or allow of euill, or of an euill person.

BY these words, froward heart, Dauid meaneth such a one as hateth the vpright way that he proposed vnto himselfe, and propounded to others to follow and walke in. And the reason thereof is expressed in Salo­mons saying. Hee that walketh in vpright­nessee (saith he) feareth the Lord, but he that goeth by odde courses in his way, despiseth him. And why should not wee take it to be such a sinne indeed, euen contempt [Page 79]of God, when dispightfylly we will re­fuse the way of good workes, which hee hath prepared for vs to walke in, and will follow by-paths of our own and of other mens deuise? But if a man would take it more largely, specially since the corrup­tion of our first Parents hath entred in­to the world, wee shall see, that our vp­rightnesse, yea the vprightnesse of all and euerie one of vs, is so vitiate and corrupted, that none can bee counted better than peruerse and froward, be he what hee may bee in his owne or other mens iudgement. Howbeit, here he cal­leth them peruerse or froward, that de­light in their frowardnes, yea that please and flatter themselues so much therein, that in their frowardnesse and peruersi­tie, they will not spare to peruert and corrupt all things, euen the good course of honest life, and the very lawes which are established to redresse things amisse: whereas good people knowing their owne imperfection, stoope down to the lawes, and vnder the lawes, and accor­ding to them inforce to reforme, both [Page 80]their heart inwardly, and their life out­wardly, knowing that they haue need of this, and all other good meanes, to re­dresse and reforme the world of wicked­nesse that is within them. Hee had said before, I will studie in the right way. Away then from me must all those that peruert their paths, and lead themselues as hee saith in another place, to crooked waies. He said, Ps. 125.5. That he would execute right iudge­ment. Therefore they must depart, that peruert iudgement: concerning whom it is written in the law: Cursed be hee that maketh a man to goe out of his way: Deut 27.18. Deut. 2 [...].17. cursed be he that peruerteth the right, yea indeed they are doublie accursed, because they peruert and corrupt kings and their peo­ples, and because they make peoples and kings to become accursed of God. For saith he, Psal. 18.26. With the froward, thou wilt shew thy self froward: euen thou O Lord (saith hee) whose ordinarie way is goodnesse and mercie, yet sometimes, and in some things, thou art pleased to go aside from that way of thine, to the end thou maiest exercise thy most iust wrath against the [Page 81]peruerse and froward. But concerning the point: this we may certainely hold, that the soule euen of the best (if there be any one better than another) is of it selfe, so infirme, and so lowable, specially to euill, both in the will, and in the vn­derstanding thereof, that it needeth not either props or obiects, to prouoke the vprightnesse of it, or to draw it away, for of it selfe it can doe nothing, but see, delight in, and performe euil. Nay rather it hath need of all stops and staies, to hinder it therefrom, and of all good and gracious helpes, to hold and keepe it in well doing. Doe not we see, that one ve­ry word corrupted or peruerted, chan­geth the law? One masked or disguised circumstance altereth an action: one in­direct: speech, or a little Sophistrie, sup­planteph iudgement? And from thence flow those false decrees, ordinances; and sentences, that kings and states many times make and giue out. Such was that of Achab, when he accused Elias, to trou­ble the state. And so likewise was that of the Pharisees, when they charged our [...] [Page 84]and Maginrates, for not preuenting euil in other, as for performing it in them­selues. And great reason, because they haue infinite more meanes to prouoke to well doing and obedience, than the meaner sort. And therefore Dauid, who knew that God had authorised him, and that God was in him, speaketh after ano­ther sort. Yea (saith hee) I will not acknow­ledge nor aduow them: that is, as wee would say in plaine English, I will not account them for mine, or any manner of way belonging vnto me. They shall not at any hand attend vpon mee, or in any thing serue me. Hee spake it of such as fell away, and were out of order, and vnruly, of whom also hee saith, that no­thing belonging vnto them, shall so much as once touch him. As though hee should say: I will haue nothing of theirs: and I will doe it to this end, that they may not corrupt me. He speaketh it as wee haue heard alreadie, of the per­uerse and froward, of those same blacke and wicked soules, they shall touch no­thing of that is mine, they shall haue no [Page 85]part or fellowship with me. And this wil I doe, to the end they may not abuse or deceiue me. He meaneth that he would not communicate vnto them, or bestow vpon them any part of his authoritie, of his dignitie, of his strenght: no that hee would not so farre forth as lay in him, bestow vpon them either offices or ho­nours. For this is certaine, hee that ho­noureth the peruerse and froward, in­creaseth them in themselues, as in regard of their own minds, and amongst others also. In themselues, because that euill in creaseth them in strength and power. For the more wicked the men are that are aduance, the greater euill doe they commit, because they haue power in their hands. In others, because it stirreth vp by the same arguments of honour, of preferment and power, a wicked b [...]d and stock, that is in men readie to sprout out, by that bad example, and abu [...]e of that holy authoritie that is bestowed vp­on them. Wheras without it, such a wic­ked man could be able to doe nothing: hee could hurt none but himselfe, and it [Page 86]may be that his poison (because he could not euaporate and vent it) would stran­gle himselfe, and stop his breath. But make such a one a Magistrate, and wha [...] insueth? Iustice is destroied, because h [...] that is exalted, is vniust: religion shall be suppressed, because hee that is irreli­gious, or hath no care of true religion, but rather is an enemie to it, is aduaun­ced. And this wee may be sure of it, shal [...] be so much the greater, by how much [...]he power and proportion whereunto [...]he shall be lifted vp (be it in Church o [...] Commonweale, in a Citie, in a country in an estate) shall be high and great. But specially put the sword into his hand and then you shall see nothing but rage insolencie, extortion, and all manner o [...] crueltie, as though some new Pharoah or Phalaris were raised vp. Or commi [...] vnto him the keeping of the bag, and then you shal see nothing but catching and snatching, craft and couetousnesse yea very trecherie and treason, as if the spirit of old Iudas, were raised vp from the dead.

[Page 89] Kings thinke to wash their hands from this wickednes when they be sorie or greeued for it. Though that be some­what, and indeed much more than such mightie men many times practise, yet it will not serue their turne. Pilat by that ceremonie thought to cleare himselfe of Christs innocent and guiltlesse bloud, but all that notwithstanding, hee was a murtherer. The thing that deceiueth them is this: They consider not that they shall render an account thereof: neither consider they, that of all these enormious and sore strokes that fall vpon their peo­ple, they are the very first mouers and authors, and the wel-springs frō whence they flow, because they haue placed such ouer the people, as can doe nothing but oppresse. As for the officers themselues, euen those that make the greatest adoe in their places, they are nothing els but staues in the hands of the wicked to strike withall. He that giueth authoritie and power to a wicked man, committeth a foule offence. For hee auoweth and al­loweth all the euill that he doth, yea hee [Page 88]assisteth him to doe it, because hee len­deth him his hand, yea he doth it indeed because his power performeth the same. And reason will shew it vs. In actions that depend vpon vs, and bee in our po­wer as we say, to doe, there is small diffe­rence betwixt suffering them to bee done, and the doing of them, vnlesse it bee that to suffer them, seemeth some­times to be the more faultie. This wil be thought a paradoxe in reason and reli­gion: but weigh this well I beseech you. Hee that doth it, is moued with prosit, and receiueth some aduantage by it: and the more he hath of temptation the lesse hee hath of sinne. But hee that suffereth it, receiueth domage by it, in his honor, in his subiects, in his estate. In his honor, because it is impaired by euill: in his subiects, because they are oppressed and made worse by bad example: and in his state, because by sinne he haleth downe vpon it iudgement and confusion. If he were but an indifferent and meane man, as much inclined to good as to euil, cer­taine it is, that hee would not haue the [Page 89]euill done, that hee would not suffer it, specially seeing that there is adioined with it his owne domage and hurt. Suf­fering it, is now no more passion, as wee may say, it is action, yea it is worse than the action, because hee that suffereth it, taketh pleasure therein. And to de­light in sinne, is as bad, if not worse than sinne: and the rather because the Pro­phet in a feeling and fearefull heart saith: If I delight in euill, Psal. 66.18. God will not heare my praiers. And a strange metamorphosis doth sinne make, when it doth alter and change the nature of things, turning passion into action, as hath been said be­fore. This is a very goodlesson for prin­ces. They will haue the praise and the profit of such victories, as wherein their generals and captaines fight and pre­uaile, and the credite and glory of the conquests, in which their lieutenants haue laboured, and taken sore paine. And yet they will make themselues and others beleeue, that they are not parta­kers of the blame and shame of their euill Magistrates, and vnmeet Officer [...] [Page 90]when they commit iniustice, and of the sinne of their courtiers, when they doe violence, and of their treasurers and exchequer men, when they doe extor­tion. But the law saith: Hee that hath the profit, he must also indure the paine and the domage. And if mans law in die light of nature could say so, no doubt but Gods law in the precise equitie thereof will much more affirme it. And sith the labour likewise of the seruant belongeth to his Maister, whether hee doe well or ill: no doubt but hee that will tyth the paines, the labour, and the valour of all men, and bring it to his owne pleasure, to his owne profit, to his owne praise, must thinke also to haue the selfesame, portion, in the disgrace, in the euill speech, and in the paine that falleth out at other times. My meaning is this, that sith from the losse of sundry mens liues, the kings of the earth draw glorious victories, and from diuerse mens purses, great and infinite treasures, neither of which they haue made, or can make, that therefore certainely and indeed by verie [Page 91]good reason it must needs insue, that seeing it is either through the Princes default, or through his deed, that manie iniuries and iniustices are committed by them whom he hath negligently and carelesly established in the gouernment, he must needs vndergoe a iust condem­nation therefore.

Now from actions and deeds, Dauid commeth consequently to deale with words: and from the heart (the very mo­uer or mouing of actions) he passeth to the tongue, the very instrument and meane of speech: the tongue I say, I am. 3.6. which (as Saint Iames saith) defileth the whole bo­die, and setteth all the world on fire, but in the end (saith he) is set on fire by hell it selfe. Wheretore wee haue need of great aid to restraine and represse this fire, which wil cast vs, if we auoid it not, into a most fearefull fire, of endlesse death and con­demnation. And therefore the Prophet Dauid presently addeth, saying:

Verse 5. He that priuily woundeth his neighbor with his tongue, I will cut him off And after­wards in the same verse, passing from words to thoughts and gestures of loftinesse, hee saith: He that hath his eyes lifted vp, and a grosse or high heart, I can at no hand susser or indare him.

AMongst the mani­fold mercies that Iob in Gods name promiseth to them that feare the Lord, this is one: Iob. 5.20.21. The Lord shall deliuer thee from the force and power of the sword: hee shall hide thee from the scourge of the tongue. If we marke these words well, we shall see, that there is as wee say, a grada­tion in them. For his speech ascendeth, and his meaning is, That the tongue is no lesse dangerous and hurtfull than the sword. Nay rather it seemeth to bee [Page 93]more dangerous indeed, and that in ma­ny respects, as first it pierceth and pro­ceedeth further than the sword can: then the stripes & blows of it are more secret and close. Lastly, they hurt not the bodie onely, but the good name: in all which, respects also, they are surely more hard to be healed and holpen: which though it bee true, as in respect of all men gene­rally, yet the neerer they are to Princes, that vse to strike with that weapon, the more greeuous and great are those wounds and blowes. Great I say, because the tongue there, prouoketh, yea infla­meth a very great and mightie power, yea such apower, as hath (saith Salomon) in the outward part of his lips, death or life. Great againe I say, because it is skilfull to possesse beforehand, and to peruert an eare, that is verie much busied: and by consequent more meet to beleeue eue­ric matter, than to direct or order all, or any thing. Dioclesian the Emperour was a verie wise Prince, and in his wise dome he could truly say, That two or three cour­tiers could quickly seize or take hold of a [Page 94]Princes care. What meant hee thereby? Surely this: that by such mens means he did vnderstand euery thing: they caused him sometimes to looke this way, some­times that way, and to carrie such coun­tenances to or against others, as plea­sed themselues, wherein many times their sinne by abuse of the tongue was the greater, by how much they did not onely speake besides or against truth, but deliuered deceit and falsehood. By which we may see, how much it impor­teth all sorts and states of people, but specially princes and great personages, that the tongues which are about them, should be pure and cleane, and exemp­ted and freed to the vttermost, from the poyson of lying, flatterie, detraction, and other such grosse corruptions: which, (if the passage thereof bee not ftopped) will slide from the care to the heart, from the heart to the head, and from the head to the hands of a Prince, and so shall iniquitie be perfected.

Princes hands wee say, whether it bee for euill, or for good, are of verie [Page 95]large reach, euen vnto the skirts & bor­ders of a very great Empire and King­dome, yea many times vnto other mens territories and gouernments. The blows and strokes which they giue, are verie fore and heauie, euen according to the proportion of the Prince himselfe: and yet they are but set on worke, or thrust forward by a very light & sleight toung, which afterwards can neither call these blowes backe againe, nor repaire the breaches that they haue made. But if wicked tongues bee domageable and hurtfull to Princes seruants, as they are, because they make them to become flat­terers, false witnesse bearers, &c. they must needs bee much more hurtfull to Kings and Princes themselues, if they once draw nigh to their persons and presence, because through slaunder, and lying, and ill speech, they trouble their estates, and by flatterie, they blind the Princes owne eies. And therefore in this respect, good men haue good cause to say as the Prophet doth: Psa. 52.1.2 3. &c. Why boasltest thou thy selfe in thy wickednesse, O man of [Page 96]power? The louing kindnesse of God indu­reth daily. Thy tongue imagineth mischeefe, and it like a sharpe rasor that cutteth deceit­fully. Thou doest loue euill more than gord, and lies more than to speake the truth: thou louest all words that may destroy, O deceitfull tongue. So shall God destroy thee for euer. Hee shall take thee and plucke thee out of thy tabernacle, and root thee out of the land of the liuing. Wherein it shall not bee amisse to marke how and after what sort the tongue proceedeth, & effecteth these euill things. By ill speech they disguise good mens actions and deeds, and set another manner of hue and shape vpon them, than indeed they beare. And the better men are, the worse are they spo­ken of. The reason, because that their proceeding being lesse close & colored, their goodnes and wel doing is so much the more laid open to calumnie and slaunder: that we may say nothing of the hatefull hart that the wicked carrie against them. And this is certaine, that where slaunder seeth the flesh naked, or a man laid open, it will not with Shem and [Page 97] Iapheth couer it, but rather with Ham reioice at it, yea there it taketh occasion with the wicked of the world to insult and triumph, there it nippeth, and there it biteth, because elsewhere to assay it, it were but lost labour, and the brea­king of their owne teeth. And what are the effects that flow from this euill? The better the men are, the more sensible and feeling are they, the sooner offended and greeued, and by meanes thereof be­gin liuely to be touched, yea being tou­ched indeed, either they become male­content as we say, or at the least thrown downe into despaire of their state, and past hope of recouerie, they make them­selues vnfit, either for publike or priuat, and vnprofitable almost for any implo [...] ­ment. And from hence come so many disgraces offered them from abroad, so many iust forrows and sighings in them­felues, by means wherof the country and Commonwealth, haue oftentimes been spoiled of worthie persons, and besides these noble and worthie spirits, cast downe in themselues, and disgraced be­fore [Page 98]the world. And these and fundrie such like are the fruits of slaunder or ill speech. But flatterie is much worse, and more dangerous by much, for by it the Prince is disguised to himselfe, yea he is so subtellie deceiued, that hee doth not any longer know himselfe, or his owne estate, turning his vice into vertue, his crueltie into iustice, his cowardise and faint-heartednesse into clemencie and mercie, telling him that his words are Oracles, that his lawes are aboue all rea­son and nature whatsoeuer, that he him­selfe is not Gods officer, but his compa­nion, with a thousand other such Sy­renian songs: so much the more dan­gerous, yea deadly, by how much the per­son is great that is corrupted therby, and the effects flowing therefrom, desperate, and past recouerie. Surely, surely, these are not onely close and secret, but dan­gerous and deadly wounds For it appe­reth by the stories of all ages and times, that these adulations and flatteries, these adorations and worshippings haue very quietly, and almost without anie sence or [Page 99]feeling, brought the most mighty Prin­ces of the world to their end, as if it were oxen that did weare the garland against the day of their slaughter. Nature tea­cheth the quite and clean contrary. And wee see by experience that Chirurgians heale, when they hurt and put to paine. Wheras flatterers tonugs kil men, when they would seem to tickle and please thē. The feeling knowledge of this point, made Dauid elfewhere both to pray and say: Let me not eat the delicats of the wicked. Psa. 141. [...].5. Let the righteous rather smite me, for that is a benefit, and let him reproue me, and it shall be a precious oyle that shall not breaks my head. meaning, that the reprooses of the righteous, yea his very wounds & stripes are as a precious baulme or oyle, to help and heale. And Salomon after him: The chiding or rebuke of the wise, is much better than the song of the soole. And therefore much better indeed is the free speech of a good and faithfull seruant, than the inchanting words of flatterers. Wise Princes in the world, haue alwaies taken great heed to keepe themselues safe and [Page 100]sure from such people. Hence is it, that euen the Heathen could say, It is better to fall into the hands of crowes & cormorants, than to come amongst flatterers. And they haue rendred this reason of it: For those doe but prey vpon dead carkasses, and those eat vpliuing men. And we read of sundry great kings, who fearing that their fauo­rites, courtiers, and attendants, did set a better colour vpon causes, thā they were worthie of, or had indeed, would now and then dissemble their states and per­sons, that so from the common sort they might the better vnderstand that which they could not by their friends and fa­uourites. This was a good intent and purpose I confesse, but not well guided or ordered. For what could they learne thereby but the common voice of the people (as wee say) which is as readie to blame the good, as to accuse the euill, yea many times more ready to that than to this, because as the wife man sayth, The iust is an abhomination to the wicked: and our Sauiour telleth vs, that the world will loue his owne. But the truth is, kings [Page 101]that are wise indeed, will practise ano­ther manner of matter, and keepe a farre other course. They will chuse vertuous people, and place them about them, and they will giue all manner of libertie to those that are not passionate, to speake vnto them: yea they will open their mouths that are fit to speak, and will take in good part their good aduertisements and councels, yea they wil profit by their accusations, whether they bee bent against their actions, or against their persons and liues. And good reason it should bee so: For they speake from a sound heart, and direct their words to religious and right ends. And besides the wise man telleth vs: A faithfulfriend is the medicine of life: it purgeth the affe­ctions, and correcteth the actions. And the same wise man addeth, saying: Hee that seareth the Lord, shall find such a one. And [...]f we should profit by that which is spo­ken vntruly, and with an vnsound and [...]atefull heart, that so we may bring out of mens darkenesse the sound light of faithful obedience, as wee see Dauid did [Page 102]at the railing of Shimei: Should we not much more make vse of that which is deliuered truly, as in regard of matter, dutifully, as in respect of manner, and soundry as in regard of affection?

This is a doctrine and lesson most necessarie for Princes to learne, who in steed of opening such mens mouths, must stop and shut their owne eares against them: and in steed of laying open their hearts vnto them, must pull out their [...]ies and their tongues, & hold this for a certaine and sure saying that they haue receiued a great mercie from God and man, when they haue escaped, or are deliuered from such. Wee haue seene and heard of some Princes, that hauing been hurt and wounded, haue desired the Chirurgians to thinke them, and to take them for priuate souldiours, and neuer to cocker them, or to respect them. Why did they so? They knew full well, that to heale them, and to flatter them, were things that could not well stand together. And this they could doe for bodily health and strength. How [Page 103]much more should they make them­selues, as if it were priuate persons, to good and vertuous people, that so they might helpe and heale the maladies of their mind, or their vices. Wee will wil­lingly reach out, and suffer the Physici­an to feele our pulses: and wee will lay open or discouer our plague sore to the Barber or Chirurgian. And why do we not the like for our spirituall sicknesses? Nay rather wee are sicke of a contrarie humour, for wee will not discouer our vices, or our imperfections to any but such as shall foster and cherish them in vs. If any man speake plaine, wee are of Achabs mind: 1. Kin. 22.8. there is one man Michaiah the sonne of Imlah, but I hate him, for hee doth not prophecie good vnto me, but euill. Wee cannot indure, that one should so much as touch them, vnlesse it be to tic­kle them, and as it were with a certaine pleasant delight in them, to lull vs asleep therein. And yet for all this I am not of those mens minds that would haue great persons, at all times, without any discre­tion or difference, to be reproued. Some [Page 104]thinke the hatred of euill in others, and the dutie that is laid vpon them to ad­monish or reproue, doth make thē law­lesse as in regard of the manner. But they are fouly deceiued, for euery good thing must be done well, and wee are tied, not onely to matter, but to maner of doing, yea to such a forme as God hath sanctifi­ed vnto vs in his word. Princes persons are great I confesse, and their places high, I acknowledge that also, but they doe not either priuiledge the Princes them­selues from instruction, admonition, or rebuke: or intitle priuate and particular persons to doe it, when, where, and as they will. Nathan Gods owne Prophet proceedeth not therein after such a sort. He made his entrance into the king, by windings about and fetches, c. Samu. 21.12. &c. euen by pa­rables and darke speeches at the first: then he defended softely and gently to charge him with the sin, & at the last to threaten him for his transgression. I will say no more but this, vse what reuerence you will, or what art you can, only let them thinke you see their finnes, and doe you [Page 105]your best endeauour to cause them to feele sorrow for it ( yea a godlie sorrow which causeth repentance vnto saluation, 2. Cor. 7.10. neuer to he repented of) and to compre­hend the danger of it, that so you may preuent the accidents and the occasions of a canker. So Nathan ceased not to purge Dauid from his sinne: he squised and crushed out the matter and filth of it, he pressed vpon him confession of it, contrition for it, and sound conuersion vnto God, and all bathed in the bitter teares of a faithfull soule. And what doth this great king for that? Doth hee com­mand him silence? No, for that had ben impious. Doth he forbid him comming into his presence? No neither, for that had been inhumane, as in regard of the Prophet, and hurtfull to Dauid himselfe. Or doth hee disgrace him in the sight of his subiects, nobilitie, or such like? No such matter, for that had been the deba­sing of Gods owne ordinance. What then? He imbraceth him as his faithfull friend, and loueth him so much the more heartilie, for that he had delt so plainely [Page 106]and soundly with him, in a cause concer­ning his soule. And good reason, for open rebuke is better than secret loue, Pro. 27.5.6. & the words of a louer are faithfully, and the kisses of an enemie are pleasant. Besides, he was a wor­thie instrument to beget him againe to God, and to bring him againe into the Lords fauour, from which he was separa­ted by meanes of his sinnes, Isaiah. 59.2. and therefore in these respects also to bee beloued. But what would a flatterer haue done here? He would haue left him in his sinne, and haue let him alone defiled in his own blood, Ezech.16.6. polluted with his ordure, beaten downe with the curse of God against him, and humbled with the hatred of his subiects, and all for his sinnes sake, and the iust pu­nishment of his transgression. But what man of pitie in himself, of pietie to God, or of charitie towards men, could leaue a man in such a miserable taking? And yet wee see flatterers doe it daily. They wound men closely, and they de­stroy both the persons, and the dignities of kings, whilest they make them be­leeue that they alter and change the na­ture [Page 107]of their vices. Luke 10.37. Christ in the gospell commendeth the Samaritan for kindnesse shewed to the wounded man: and vpon it inferreth this doctrine, that wee must goe, and doe likewise. But surely hee will con­demne these, not onelie for want of do­ing the good they ought to haue done, bur for doing the euill they should not haue done.

And princes are not in danger this way alone, by flattery I meane: but euen by silence also. For it may, yea it dooth many times so fall out, that euen kings fauorits and familiers, doe no lesse hurt or euill by holding their peace, than the other do by speaking. Silence is another abuse of the tongue, because God and nature hath made this proper and pecu­liar vnto it, to speake good things, and in due time. But herein is our corruption manifested, and Sathans malice also a­gainst vs, that when wee may not speake the euill thinges we should not, wee will not speake the good things we ought. A Sentinell or watchman that is silent or holdeth his peace, doth no lesse betray a [Page 108]town or citie, than a spie or a traitor that speaketh. And that also is the reason why the law sayth: that he is as culpable before the prince that speaketh not of the euill hee knoweth or heareth, as he that wor­keth the euill himselfe. Thou fearest belike to offend the eare. And yet thou fearest not to offend or hurt the soule. But whe­ther is the greatest, if both were offen­ded? Or which shouldest thou in holy wisdome, and good nature most respect? reason without religion, I thinke will ea­sily teach thee. And then no small trans­gression surely doest thou commit, that in laying thy hand vpon thy mouth, blottest out religion and reason, with the light therof in thy selfe, & neglectest a more than necessarie dutie to Prince, people, kingdome, and all. Know this of a suretie, that so oft as thou concealest any thing, and canst conueniently or possibly reueale it, thou woundest the kingly Maiestie, and his estate also. If an ambush were laid against his person or power, thou wouldest carefully tell him thereof, yea thou wouldest, though [Page 109]it were rudely and roughly, pull him from any place where hee might be too much seene, and so by consequent in danger: and thou wouldest hale him, so thou mightest saue him, thou didddst not care whither. This is well done, but it reacheth onely to his bodie. And what? Wilt thou feare to set before him, and to free him if thou canst, from a hor­rible headlong downefall of his soule? No, no, here thou must tell him: Gods eie seeth thee in these disorders of thine, God will raine downe vpon thee for thy sinnes, the fire and the flambe of his in­dignations, thunders and the lighte­nings of his displeasure, euen all man­ner of miseries and curses whatsoeuer; he is in his furie readie to fall vpon thee and thy people, yea prest to poure out such punishments, as thou canst neither take away or remoue, and from which no cloke or colour, no castle or defence shall be able to shelter and defend thee. If thou deale not thus soundly with thy king, as in regard of his soule, what art thou? Humane lawes say, that if thou [Page 110]neglect it, as in respect of his body, thou art a Traitor. Gods law that layeth this dutie vpon thee, will much more con­demne thee for this crime, and that not onely against the Prince, but against the Lord himselfe. And these iudgements of God, & wrath of his, are such points indeed, as would bee well and seriously thought of, and the rather, because hee holdeth the principalities and gouerne­ments of the world in his owne hand, and setteth vp in them for as long time, as seemeth good to his owne wisdome, such as he seeth to bee profitable and fit therefore. And yet on the other side, for the iniquities, for the dissolutions, and for the outrages that men doe commit therein, translateth them from me people to another nation, and from a stocke, to another familie and kindred. And indeed he that in this behalfe, vseth not libertie and freedome, doth secretly and priuily wound: which yet is the more foule in him, because hee doth it hot so much with this respect, not to offend or hurt his Maister, as for his owne sake, and ha­uing [Page 111]a regard to his owne particular profit, that so hee may not offer iniurie to his fauour and his fortune, as men vse prophanely to say, yea so much the more mischeefe doth hee, because hee would seeme to be, and bee taken to bee a right honest man, who if he were that, that he would seeme to bee, could not bee silent against that which is euill, nor but speak for that which is good. And this euill is not as in regard of himselfe onely, for then it were the lesse to be regarded, be­cause it were priuate and particular: but as in respect of his Prince & Soueraign, who being a publike person, and hauing this euill commitred against him, hath with him the publike state endamaged. Who also, because such a one holdeth his peace, as he taketh to bee a right ho­nest or holie man, doth so much the more flatter himselfe in his sinne, suppo­sing, that because hee that is so good, speaketh nothing of it or against it, that therefore it is no great or weightie mat­ter, and that that which such good peo­ples eies can indure to see, is nothing at [Page 112]all so dangerous, as men would make them beleeue it to be. In the mean while the suburbes as I may say, yea the whole citie is let on fire, Gods wrath waxeth hote, and breaketh forth against mens sinnes, and all by reason of the want of an incision, as the Chirurgians vse to say, I meane a free, a liuely, and a pier­cing speech. Yea behold further mis­cheefes and inconueniences that follow vpon this cursed silence, as for example, reuolting of the people, dispossessing of kings, throwing downe of crownes and scepters, and the vtter ruine and subuer­sion of States. Where are then these good counsellours, that will say, that if men would haue beleeued them, all should haue beene much better than it is? Neither had things come to such greeuous disorder and confusion? wher­as they haue ben for feare of others, for fauour towards themselues, for igno­rance of the causes, and other worldly re­spects as mute as fishes. But surely say what they will or can, they themselues, and the poore Princes that they haue [Page 113]deceiued, are worthie as in this behalfe, and in these stormes and tempests, to meet that ruinated king, of whome Plu­tarch speaketh, flying from the force of his enemies, and auoiding what hee could the murmurings of his subiects, to whom if one of those silent, yea dum courtiers or counsellours should say, I foresaw all this euill; the Prince might iustly call him traitour, and stab him to, and tell him▪ If thou diddest foresee this, it had ben thy dutie then to haue told it me, and not to haue waited a time, to haue spoken to me of it out of time, and when it is past remedie: for what good gettest thou by that? Thou doest but bewray faintheartednesse in thy selfe, a fault no way fitting a coūfellor of estate; little or no loue towards me, whom thou shouldest haue accounted more deere and precious than thine owne life, and that not only for thine owne priuat pro­fit, but the common good of the whole kingdome; and least care towards thy Country or Commonweale, which be­ing thy common parent, and giuing [Page 114]thee all good things, thou shouldest haue againe at the least requited with premonition of euil. But what shall say? Certainely I know not one (and I would wish that it might bee obserued euery where) that is not culpable of this crime. And I beseech God of his infinit good­nesse and mercie, to pardon all of vs, and euerie one of vs. Those that offend by speaking too much to the pleasure and delight of Princes, doe it doubtlesse for some particular and priuate good to themselues, which they looke to receiue thereby, and many times obtaine it in­deed. On the other side, those that through silence dissemble the euil which they foresee, sinne certainely much more greeuously, and that not onely as in re­gard of the soure fruits before rehersed, but also because they doe themselues no good, yea they greeuously hurt them­selues and others also: themselues, whilest through silence, and winking at transgression, they become partakers of other mens sinnes: and others, whilest they doe not by premonition prouoke [Page 115]preuention and turning away of euill. By speech some at the least reape some good, though happily it be but outward, and rather seeming so to bee, than such indeed. But those that are silent, haue nothing, nor do nothing but that which is euill, yea euill indeed. Wherefore Da­uid vpon very good reason sayth both of the one and the other, I will cut them off. And great cause surely, for they are vn­profitable people, and not onely so, but hurtfull also, euen to theirkings, and to their country, and to their owne selues? Plants they are that haue no fruit, nor any good thing else in them but a shad­dow, and yet that shaddow to is dange­rous, and if it bee not deadly, it is well. And therefore they worthy, as vnprofi­table wood or trees, to bee bewen downe, and to be cast into the fire, yea into that fire which shall neuer be put out. But as wee haue said alreadie, he commeth euen vn­to the thoughts: the lifted vp eyes, (saith he) the heart that is puffed vp, I will not suf­fer or indure them.

To trie out this point, wee need not [Page 116]goe seeke for rules, either of Phisiogno­mie, for they are for the most part false or of Anatomie, for they are not alwaies sure. And indeed, to speake properly, the first of these, are at the most but con­iecturall, and therefore will not steed vs here. And the second is to as small pur­pose as possiblie may bee in this behalfe. What shall we say then? Discerned they must be, that is true. And we can hard­ly bee better instructed than from the things themselues, specially if God giue vs grace to fetch light from thence. The eyes doubtlesse bee as it were the win­dowes of the soule. In our eyes, or tho­row them, the soule it selfe looketh: for that is true in reason and religion, that we are wont to say, the foule feeth by the eye, yea by it many times, it discouereth it selfe, or causeth it selfe to bee seene; as in regard of the affections thereof. Now haughtie or lifted vp eies, are such eyes as goe beyond their bounds and limits, eyes of presumption and of pride: eyes lifted vp indeed, I confesse that, but not vnto God (for then they would humble [Page 117]themselues before so high and heauenly a Maiestie, as good cause they haue, and as the poore Publican did, who durst not lift vp so much as bis eies to heauen) but [...]ifted vp in themselues. Luke 18.13. Such eyes (to be short) that see nothing, but they thinke it all belongeth to them, and make an account of it, as too base for them, yea as if it were their verie vnderling. And such eies as these are, doe alwaies pre­suppose, yea argue, a heart of the like condition and nature. Such a heart as cannot or will not containe it selfe within his owne bosome or breast, such a will as will haue no law, nor measure, nor bounds set it, which hath al the mo­tions thereof answereable, or proporti­onable thereto, that is to say, vnruly, highly conceited, and violent. So wee haue in a few words the description of prowd persons, as the Scripture calleth them; and against which it crieth our so lowd, and so continually. People they are that God cannot abide: and there­fore it is said in the Word, The Lord bringeth the prowd downe frō their thrones: [Page 118]and in diuerse places, Iam. 4.6. the Lord resisteth the prowd. Yee hee pulleth vp the very roots of prowd peoples and nation, and in their roomes planteth, and that with great honour, the lowly and meeke. And againe, people they are that men cannot brooke or beare: and good reason, for i [...] they bee insupportable to God, to men much more. Whereupon also it is com­monly said, That a prowd person is hatefull to all men: to the good, because they de­test, as other sinnes, so that iniquitie and to the wicked, because they are gree­ned that any is preferred with them, or before them. Yea indeed they are pursu­ed, as if it were with publike execution. And least of all are they to be born with by kings, or to be suffered nigh vnto thē, yea lesse there than in any other place whatsoeuer. For besides that kings are great persons, and therefore should bee good, yea the best of men, as they be the highest amongst them, and should haue none approch vnto them but such as are good indeed, proud persons about them will doe nothing but leaue in them a ie­lous [Page 119]spirit touching their present great­nesse, or a feare of that which is to come, and so both those humours fill them full of all vnquietnesse, and make them vnfit for publike rule. And if Princes be once hurt by these, or such like, the damage resteth not within themselues, but flow­eth, yea ouerfloweth to all mens hearts. Who for the maintenance of their pride euery way, must be pinched in their pur­ses, burthened in their bodies, and gree­ued in their soules. And therefore that wise king Salomon telleth vs, that the Lord abhorreth seuen things, and the first of them which hee nameth, Pro. 6.17. are these same high lookes, or these haughtie and lifted vp eies. Such fellowes, when they are nigh vnto or about Princes, they make them beleeue, that there is neither law nor king aboue them, and that all that liketh them, is lawfull for them to doe, yea that whatsoeuer they can performe by vio­lence, is right and iust. These are they that cause Princes and themselues also when they are once aloft, to abuse their greatnesse, euen according to their own [Page 120]passions and affections. And because they imagine themselues (though fond­ly and vntruly) to bee pettie gods about the Princes whome they gouerne, they cause themselues and their Princes also to despise that great and eternall God which hath set them on their seats, and as much as in them lieth, exempt them from subiection to his Maiesty, and from his homage & seruice. Neither are they dangerous to Princes onely, as before hath ben shewed, but euen to people al­so. For they are like those counsellours that said to Rehoboam: 1. Kin. 12.11. Thy father did beat them with rods: thou that hast more strong reines and loines than he, make them blou­die euen with scourges and scorpions, yea they are instruments of all manner of Tyrannie against the people, and by consequent also, meanes of the peoples reuolting from their Princes: all which is euident in Rehoboams furie, ten tribes at one time falling away from Dauids stocke to Ieroboam, and neuer afterwards (for ought we can read) adioined ther to since: wherein wee are yet to marke fur­ther, [Page 121]that the more mightie the Mo­narchs and kings are, about which such prowd persons are placed, the more pernicions and hurtful are they, by how much they haue a greater power to work vpon, where if once they preuaile, then commeth in iniquitie, not as some little flood or riuer, but as the maine sea, and carrieth all downe before it. And this is it as I think, that is written, where it is said, That for this monstrous pride God vngirdeth kings loines, and taketh away from them the girdle of their reines, and depriueth, yea spoileth them of their so­ueraigntie, because they haue not done their homage, and their seruice vnto him. Yea and these are they also, which most cō ­monlie cast away their Countries and States, & ouerthrow hosts and armies, who counsell and persuade Princes to vniust warres, and such as are founded and grounded onely vpon ambition and outward appearance, and when they come to manage them, performe them more vniustly. Wherevpon that falleth out which Salomon sayth: Humility goeth [Page 122]before glorie, Prou. 11.2. but pride no sooner approcheth, but by and by appeareth ignominy & shame. God verily would not suffer prowd per­sons to serue him in heauen, this being most likely, the sin of those Angels that continued not in their first estate, Iud. vers. 6. as like­wise of our parents Adam and Heuah. Much lesse should kings let them raign vnder them in earth. The beginning of this pride (as the wise man sheweth vs) was mans apostasie, reuolting, and salling from the Lord that had made him. And the very end of the pride of Princes ser­uants is this, that after for a while they haue gouerned vnder them, they would at the last raigne ouer them, and in their place, or at the leastwise with them. Much like vnto our Popish meritmon­gers, who hauing a little while serued God, as they suppose in their superstiti­ous conceits, count God to bee so tied vnto them, that whether he will, yea or no, they will haue the crowne of eter­nall life set vpon their heads. And we see but too many of such bad disposition both waies. And yet this is so much the [Page 123]worse, because when they are once vp and aloft, they forget al proportion, and all measure. The highest step of their seruice, is the first step of their ruling, and to their rising and getting vp vpon their throne. Whatsoeuer they see, ei­ther beneath them, or on the one side or other of them, is nothing worth. Their eye, their heart, and all is caried to that which is aboue them, and they can neuer be contented in their spirits, till they haue attained the same, if it may be. Wherefore Dauid, and the king wee treat of, will not suffer them to violate their greatnesse, or to offer violence to their people. They are of a farre better mind, than to lay to pledge or to pawne to them, either their authoritie, or their power, much lesse their affections, or their fauours, or their secrets. There is no reason, that the vassale or subiect should receiue and entertaine such as the king or Lord hath banished. If they doe, it will bee found fellonie by law. Such people as God abhorreth and ex­cludeth out of his house, earthly kings [Page 124](who are vassals of that soueraigne Em­pite of his) may not call them backe, nor keepe them close, or cherish them about them, neither can the Princes themselues rightly or by law, open the gate vnto them, and cause them to en­ter into the pallace or any publike place. If they doe so, it shall bee a sore offence against his Maiestie, yea treason euen of it selfe, and therfore they must look to i [...] ▪ These haughtie hearts, these light lips and tongues, these violent hands, should not come into the courts of such kings, as either are blessed, or would be blessed from God. And yet wee see, that the world honoureth not but such. He that cannot boast and brag by big looks and swelling words, is counted but a beast. Hee that cannot tell a smooth and plea­sant tale, is esteemed to bee but a paltrie companion. He that cannot scratch and catch by booke or by crooke, is a foole, and hath no care for himselfe and his. If Princes may not haue such, alas, who shall they then haue? Not these surely: for it were better none, than those that [Page 125]will pill prey for themselues, and spoile and hurt others, euen the Com­monweale. But I will tell you who they should haue, euen such surely as God gi­ueth leaue to approch most nigh vnto himselfe, and such as hee reckoneth and receiueth for his owne. And such verily and none other should come into their closets, or enter into their chamber, ma­nage their matters, execute their offices, and doe whatsoeuer they themselues are not able by themselues to doe. And is there not great reason for it Shal hee be meet to come into Gods presence, and shall hee haue no place or imployment amongst the gods of the earth? Or shall he not be fit for the Lord of heauen, but banished his blessed sight; and shall hee be faithfull & fast to earthly lords? There is not, as I take it, such cotrariety betwixt God and his owne ordinance, neither ought there to be such great oddes and iarre betwixt the Lord in heauen; and his lieutenants vpon earth. Nay rather seeing all that these inferiours haue, is from the highest, it behoueth them in [Page 126]all things, and therefore in this also to resemble him, that so all things retur­ning to him from whom they came, hee may be all in all. 1. Cor. 15.28 Psa. 15.3.4. And this is that the Psal­mist sayth, They that walke vprightly, they that hurt not with their tongue, they that haue righteous lips, in whose eies the wicked are despised: Prou. 16.13. but on the other side, hee ho­noureth them that feare the Lord, in what condition or state soeuer they bee. And let not Princes for all this, thinke that they shall be any whit the worse serued, but the better rather. For if they be wise according to the Word, that will make them wise in the world to: because what­soeuer is against or without that, is not onelie folly, but meere madnesse. And therefore they that thinke and say, they will not be braue ynough, or sufficiently glorious for Princes greatnesse & mag­nificence, they doe nothing indeed but paint out patched Princes, yea they stuffe them within and without, with that which is worst; and neglect, and contemne, and in despightfull words re­iect that which is best. The very wise [Page 127]men among the Heathen, haue alwaies acknowledged, That nothing standeth so vpright in the time of danger, nor continu­eth so long, as a right, sound, and relegious soule. And they haue told vs, That noble­nesse of courage, and gentlenesse of spirit, is naturall to the gracious. Whereas if any such thing be in the prowd, it is but bor­rowed, it is but bastardly indeed. But we that haue beene brought vp in Gods schoole-house, should proceed much further, knowing, beleeuing, and con­fessing, that God properly is said to blesse the actions and the workes of the good only, alwaies setting himselfe against the prowd, and caring for the humble and meeke, that so he may be against the one sort in all manner of iustice and wrath: and with, and for the other, in all fauour and mercie, both of this life, and of that which is to come.

And let this much suffice for the pri­uate life of the king we treat of By pri­uate life I meane that which hee practi­seth himselfe, and causeth to bee practi­sed by others that are about him in his [Page 128]court, at home, abroad, and elsewhere. But it is not sufficient for a king, that as in regard of himself he be iust & merci­full, neither yet that his house bee open to good and vertuous people, and shut against the wicked. These are good things I confesse. And I would to God we might see these beginnings of good­nesse, that so in them we might haue an assured testimonie of continuance and increase. But yet they are not all, neither must princes stay there, but proceed fur­ther indeed, for though a Princes exam­ple bee of verie great force and power, and that is it that we say commonly, All men frame themselues to the kings exam­ple: yet that is not all, wee must looke for more, and he must carefully accomplish more, or cause it to bee accomplished. Hoe hath another person vpon him, and other duties to performe, besides these common and generall duties of the cal­ling of a Christian. In which notwith­standing also he must go [...] before others, because hee is aduaunced aboue others, For looke to whomsoeuer God hath commit­ted [Page 129]much, of them will he require much al­so. And therefore though I confesse in­deed, as I haue done alreadie, that his good example bee much, yea the verie same in his house & kingdome, that the first mouer (as the Philosophers vse to speake) is in Nature, which seemeth by his motion and turning, to draw vnto it selfe, and to carrie with it all the infe­rior bodies: yet euen in them wee know that euery one of them hath by himselfe his owne course and mouing, and the same sometimes diuers, sometimes con­trarie, wherevpon also wee see in the heauens so many configurations, so ma­ny diuerse aspects, and the same sundrie times deadly also. And so must it bee in all kingdomes & politike bodies Wher­fore it is necessarie that the Prince or King should bee followed, yea that hee should bee serued of all, seeing that hee raigneth ouer and for all. Howbeit, it will not therupon follow, that he should not in his owne person exercise mercie and iudgement, or commaund it, and see it executed by those that are vnder [Page 130]him. That goodnesse which is inclosed in his person, must abound in his house, and must redound, and be spread abroad through his whole kingdome. Frō that fountaine of mercie and iustice which is in himselfe, the streames (in a good or­der running trom it) must spread them­selues to the vtmost parts, by the means of such officers as he shall chuse and set in his estate, and make distributors of his vertue, therein as well answering his goodnesse, as in their authoritie, parta­king of his power. And therefore for our good and instruction Dauid addeth:

Verse 6. Mine cies shall bee vnto the good and faith­ful people of the land, that they may dwel or sit with me. He that walketh in an vp­right way shall serue me.

WEe may behold in these few wordes the sure establish­ment of a worldlie State and Kingdome, and also [Page 131]the constituting of a Princes good counsell. That other men may bee iust and mercifull, it is sufficient that they themselues haue these graces lodged and dwelling within them. But it is not so with a king or prince: for though he be iust and merciful in himselfe, yet he is not iust or mercifull indeed, if he be so a­lone, or to himself only. The reason is, be cause the king is not of himselfe, nor for himselfe, but consisteth of others as well as of himselfe, and communicateth vnto others as well as to himselfe, and indeed is set vp more for others than for him­selfe. Wherefore hee must of necessitie be assisted with councellors and officers: the weakenesse of his bodie, the wants of his mind, the greatnesse and hardnes of his charge, and all, calleth therefore, that so in all good things generally, and in these two particularly, Mercie I mean and Iustice, and in all the parts and pee­ces of his kingdome, he may bee like to himself. A king perhaps may sometimes imagine, that if he were alone, he should raigne safely, he should rule surely. But [...] [Page 134]nesse, retchlesnesse, and weakenesse, when vnder pretext of administration of iustice, they create for Magistrates peeuish and peruerse men, and vnder co­lour of gouerning well, they set vp ig­norant persons, and for pillars of their authoritie, they establish such as can do nothing that good is, and besides are slaues to sinne? Certainely, it is a hard if not an impossible thing, that the good nesse of a Prince, though it be neuer so great, should redresse and bring backe to good order such bad choice. Nay rather it is to bee feared, that with great vio­lence and a full swinge, they will carrie him and his state away to euill and de­struction, considering what great power and force euill hath, in and against all things, yea the good things of God. For the prince, for resisting of euil, & to draw on to pood, hath no need to bee aided with such people as hee must hale with himselfe, and lift vp by force (for that were nothing else saue for his pleasure sake, to pull vpon himselfe manifold burthens and dangers) but rather hee [Page 135]must haue men that will lend their shoulders, and bend their neckes, as him­selfe, yea and more also, if need be: who will second his good purposes, & com­fort his sore paines that are staied and strengthened against corruption, ini­quitie, and violence: yet forsooth the other will thinke they haue wrought hard and sore, specially if good things fall out well, and come to good effect. So readie and naturall an inclination is there in men and matters to euill.

Wherefore the Princes eies and care should bee vpon the best sort of people to set them in Offices, and bestow char­ges vpon them. Hee will not giue those places at hap hazard as we say, or accor­ding either to his vnbridled or blind de­sire: neither will hee bestow them vpon those whom he fauoureth most, or vpon the greatest persons, for that were no­thing else but to make parties and parti­alities in his kingdome, and to create of­ficers for themselues, & not for his owne good, and the benefit of his people. And much lesse will hee doe it for importu­nitie [Page 136]and suites sake. But rather hee will take this course: Those that shall affect such places, he wil alwaies suspect them, their persons, and practises. For certaine it is, that he that very earnestly aimeth at an office or liuing, hath laid his plot al­readie: and without doubt he desireth it for the profit, & not for the charge. And least of all will a good Prince sell such places vnder any colour, whatsoeuer it be. For he knoweth, that he that buyeth is shrewdly prouoked, nay is after a sort openly dispensed withall to sell againe. If he be an exchequer man, hee will rob and spoile: if he haue to doe with iustice and judgement, he wil take presents and bribes: if hee meddle with the matter of warte, or deale with gouernment, or any part of the state, he will goe further: such people will make small account to sell a state, and to deliuer vp a kingdome. By such breaches as these, hath all manner of mischeefe entred into our land, and preuailed vpon all estates, ciuile, ecclesi­asticall, and all. I will adde but one word more, weknow but too much of these [Page 137]corruptions. And I would to God wee either knew or felt lesse, vnlesse we could make better vse of them, for praier to God, for patience in ourselues, and for all other good fruits besides. The king that our Prophet speaketh of, will for the auoiding of these mischeefes, with his eies looke out into all the quarters and corners of his kingdome, and find eyes among them, making euerie where good people his eyes to see for him: and to informe him, hee will know, and haue in euery towne men of merite, and of seruice, I meane men of conscience also as wel as of science or skill. He will hold the reines in his hand, that he may pro­uide for such, euen for euerie one accor­ding to his profession, and according to his degree. Shall any charge or place come to be void? The first thing he will doe, shall bee to goe and seeke out meet men for that place. And though they would hide them in their gardens, or amongst the baggage & sluffe, as did Saul, or be at the cart, and follow the oxen, as did Elisha, yet from thence will he fetch thē, [Page 138]and cause them to become exchequer men and treasurers without deceit, coū ­sellors without passion, and gouernours without faction, whose continuall care, & mark that they should aime at, should be by gracious effects and fruits to iusti­fie the good choice that their king had made of them. And though perhaps be­fore they had not deserued, either the good report of vertuous people, or the grace and fauour of the faithfull Prince, yet now they would deserue it, and that by all manner of well doing. And this is the reason why hee that hath said in one place, that the king is the stay and strength of the people, hath also said in another place: the multitude of wise men is the saluation of the king, and the health of the world. And hee presently telleth vs what this wisdome is, the feare of God, (sayth hee) the fulnesse, and the crowne, the beginning and the end of wisdome. Because verily to him that hath this fear of God, God, who is the full treasure of all good things, will adde and giue graces suffici­ent for his calling, and of his own mercy [Page 139]and blessing will supplie all his lackes, and will cause his simplicitie rather ap­peare and breake forth than his subtlety; his libertie and freedome, rather than his dissimulation; his weakenesse rather than another mans force; and all, that the glorie of the world may bee Gods and not mans. Whervpon it oftentimes followeth and falleth out, that the Mai­ster florisheth in his seruant, as did Laban in Iacob, and Potipherah in Ioseph, or to speake more properly to the purpose, the king in his officer, as did Pharoah in Ioseph: & by consequent the whole peo­ple, in such a worthie instrument. Ac­cording vnto which also Salomon sayth, When the righteous are in authoritie, Prou. 29.2. the people reioiceth: but when the wicked beareth rule, the people sigh. Wherefore wee may safely conclude, that it doth by a manner of speech infinitely import the Prince, the people, the Commonweale and all, to set vp in the same meet and worthie persons, because they be as it were the life and soule that holdeth all together, and without which the bodie it self can­not [Page 140]not chufe, but languish and pine. How­beit, before they can bee setled and pla­ced there, they must be knowne. For as that is true, that of an vnknowne thing there is no desire: so vertuous and faith­full people cannot bee aduanced, vnlesse they be first spied out. Now first and most assured make to know them by, is the feare of God, without which indeed all wisedome easily degenerateth into craft and deceit, valour into violence, instice into priuate reuenge, policie in­to priuate profit and monopolies, as we say, and as we haue seene in our age and land, where the wifest men haue beene ouertaken with couetousnesse, oppressi­on, briberie, and infinite numbers such like. Yea without which also euen the verie best grace that God hath giuen vs, is an instrument of great euill and cor­ruption, our affections breaking forth [...] to passions, and reason it selfe a canse [...] cauillation and craft. And yet this is [...] thing that is the least sought after, of [...] most or greatest number of Princes, & which in the election or choice of ser­uants [Page 141]and publike officers, findeth as small place and entertainement, as possi­blie can be. Nay rather men say of such, and it is receiued for a common sen­tence, That these people are not folke fit for seruice: and that kings are great and mighte ynough, to bee serued alone without God: and that all that is attri­buted and giuen to God, is abated and taken from their seruice. But fie vpon such prophane and blasphemous spee­ches, so directly derogatorious to Gods glorie, Who alone must bee serued, Math. 4.10. and so peremptorily preiudiciall to Princes, Gods Lieutenants vpon earth: for is not this as much to say, that their Prin­ces or Kings are Athests, & without God in the world. They tell vs further, that those that are strict in conscience, and tie themselues to reason and to lawes, are not fit seruants for Princes. And their flatterers tell them they are aboue law, aboue nature, yea equall with God. What prophane? What blaspemous speeches are these? Is not this to defac [...] equitie and honestie? To puffe vp flesh [Page 142]and bloud to it owne confusion, to eua­cuate all humane societie, if Princes may make and leaue lawes when they list. In such cases as these, the Apostle doth not without cause admonish, say­ing, 1 Cor. 15.33. Bee not deceiued, euill speeches corrupt good manners. Yea verily the authour of veritie it selfe telleth vs, Math. 6.24. No man can serue two maisters. And yet in another place the spirit sayth, [...]. Pet 2.17. Feare God, honor the king. By which wee may see, that these two masters are not alwaies, and of their own nature contrarie (for if they were so, we could not obey them) and much lesse are their seruices contrary. Nay rather they follow one vpon another, and come in their order and degree, as God first, the king after; and so Gods seruice first, and the Kings after. A vassal that serueth his proper Lord, is not for the dutie that he doth to him, a rebell to his Prince. No more is he disobedient to God, that ser­ueth his king, cōmanding good things, and when and as he should. Nay, I will say more: the vassale neuer better ser­ueth his Lord, than when hee faithfully [Page 143]serueth him that is king to both. And the reason thereof is plaine: not onely the vassale, but the lord himselfe and all, owe the king all manner of homage and seruice. So none serueth the king so wel, as he that religiously serueth God, Who is lord of lords, and king of kings. It is too apparent in these daies, that the greatest number of seruants serue not, but as we say, vnto the eie, and whilest their masters are present. And that is one reason amongst many, why kings are ill serued by their seruants when they are far off, and are secretly betraied, when they are nigh. But such as serue their king, and in doing of that dutie, are assured and per­suaded, that they serue God, they keepe alwaies one course: whether they bee nigh at hand or farre of, that is not ma­teriall, because their obedience is not tied to place, but to persons, and yet no further to persons, than as in the feare and faith of God they may performe the duties they doe. And surely it must bee so with them, because they serue to pacifie, appease, and content their owne [Page 144]conscience, and not to satisfie their mai­sters sight and eye alone▪ For if it bee so, the backe shall no sooner be turned, but the hand will waxe idle, and the heart will be auerse from the businesse. No no, they haue alwaies God before their eies, and they know him to bee the beholder of their facts, more than of their faces, and the very searcher of their hearts and reines. From him they looke for their wages and hire, from him, yea from him alone they expect grace and fauor, being certainely assured that he will giue them a gracious recompence, though their Maisters should not, but should bee vn­kind rather and froward. 1. Pet. 2.18. From these trees then, and not from elswhere, must kings chuse and fetch the graffes and sciences of good Officers, of good subiects. But specially hee must looke to haue from hence (as Dauid telleth vs here) good cornsellors of estate, whom they should cause to fit neere and about themselues, and make them partakers of their autho­ri [...], and of their power. For to keep and hold this burke or ship of the Common-weale [Page 145](yea and of the church also) vp­right, & tight as we say, against all winds and blasts, inward, outward, boysterous, gentle, &c. they must haue vpright and entire persons, or else it will neuer bee. And reason, for being a sound & entire bodie, it must haue such to guide & tend it. Otherwise, if they be infected and vn­faithfull, they may put it, and all that is in it, in danger. And these are such as must not carrie the rout, and beare the sway in themselues, nor keepe it for, or direct it to others, much lesse lay it vp­on the people, whom they are to guide and gouerne, and least of all vpon the Kings and Princes, who are but men, and many times must bee brought to good courses, beeause they stray fowlie, but must referre all to the common good, and the benefit of the countrey & king­dome, which must continue, when they themselnes, Princes, and all, shal be dead and rotten. Now against these good and faithfull people, whom hee will imploy & vse in publike place, he opposeth and setteth others, whom he will banish his [Page 146]house and kingdome, and presence. And of them is it that he sayth:

Verse 7. He that shall vse deceit, shall not dwell in my house: he that speaketh a lie, shall not re­maine before me.

THis is that hee mea­neth and sayeth: Good and vertu­ous people shall come into my clo­set & secret cham­bers: they are they that I will be most familiar withall, and take best delight in. And good reason, for they are good, and will do me good, and my kingdome also, as I see by that auncient example of Ioseph in Pharoahs state. But the wicked shall be shut out of my house, yea they shall not come so much as into the vtmost court, for the verie gate it selfe shalbe shut against thē. And good reason also, for being naught themselues, they will pollute the place, and defile the people, and a little leauen of [Page 147]maliciousnesse and wickednesse, soureth the whole lumpe. Yea hee meaneth more, 1. Cor. 5.6. that good and vertuous people sh [...]ll haue seats and places of honour in his coun­sell, but the wicked shall not so much as stand in his presence, but rather shall flie and fall downe before him, so small hope shal they haue of preferment. And these wicked and vngodly men are described here by these two tearms, Deceit and Ly­ing, both which he setteth against in vp­right and a sound way, mentioned in the last verse before this▪ Deceit, is no other thing but indirect dealing and carriage, as in respect of mens actions and deeds: as lying also is nothing els but indirect deling, as in respect of speech & words. Both the one and the other of them are cōtrary to integrity or vprightnes: whe­ther it be the vprightnesse of the hands, against which is opposed deceit; and th [...] sinceritie or vprightnesse of our lippes, against which is opposed lying. And in­deed, these two amongst other, are [...] witnesses of the crookednesse and indi­rectnesse of our vnderstanding and wils, [Page 148]and to be short, cleare witnesses indeed, of that peruersenesse and peeuishnesse, which wee haue in our soules thorow sinne. Yea both the one and the other of them are directly contrarie to that true wisedome that ought to bee found in kings counsels. For sayth the wise man, The wicked haue not seene it, Eccle, 15.8. and that wisedome holdeth her selfe aloose from pride and deceit. Liers shal not so much as remem­ber it. By all which we may see and learn, that it is not ynough to seeke after, and to pursue good things, Psal. 37.27. but also we must flie from euill. Yea and not onely flie from euill, but also wee must chase & driue it away, yea we must so liuely and speedily chase it, that it may neuer bee able to gather strength, or get footing: yea and wee must driue it so farre away, that it may neuer be able to hurt, hinder, or trouble any good thing. Here if in any thing, [...]e Physicians rules of flying from the [...]gue, are most meet to be practised, as soone, and as farre as may be, for this is a plague indeed. But the world is of a clea [...]e contrarie mind, and foulie de­ceiued [Page 149]in this behalfe. Manie deceiued with the pleasures of sinne, Hebr. 11.25 which last but for a while, coll it, and imbrace it, as if it were vertue it selfe. These are either ignorant in iudgement, or carelesse in practise. Othersome suppose, that good and euill are not contrarie, but may wel agree to­gether in a house, in a kingdome, in a church. But why doe you not in nature compound fire and water; or in policie, peace, and warre; orin Gods church, 1. Cor. 6.16. the temple it selfe, and images? Surely they may as well and as soone make light and dark­nesse, heauen and hel, to agree together. Others imagine, that the good we haue, should make vs hold our peace at the euill that molesteth vs. But this is to cor­rupt our iudgement, as well as to tie our tongues and hands, and indeed by con­sequent also defacing Gods graces in vs to rob him of his glory and praise. Pri­uat and particular persons suppose the [...] are not to blamed, but excused rather when they are content to abstaine from euill, or when they do in some sore wink at it. And they imagine that this is rea­son [Page 150]sufficient, we haue no meanes to re­presse it, or to redresse it, and it hath got­ten such a head, that it is too great and strong for vs to deale withal. Grant that to be good and true, yet if thou belong to God, hee hath giuen thee a heart to hate it, though not a hand to reforme it, & he hath giuen thee a tongue to speake against it, though not power to sup­presse it. To abstaine from euill is well. But that is but the first step to goodnesse. And thou, if thou doest appertaine to God, Hebr. 6.1. Rom. 12, 9. must be carried forward towards per­fection. He that sayth, Abhorre that which is euill, presently addeth, and be fast glued to that which is good. Hast thou vsed these good means? Doest thou vse them? Hast thou kept thy selfe free from the action and affection of euill? Thou doest well. But beware of blaunching and min­cing, for that is not onely euill to thy selfe, but to infinite thousands of soules besides. And though to hurt thy selfe be much, yet to draw other with thee to the same sin, & by means thereof to the same condemnation, is much more greeuous.

[Page 151] And though these things may bee some cloke for priuate persons, yet such neutralitie and halting betwixt two, is not or cannot bee iustifiable in a prince: nay they can haue no colour of it, or for it at all. God hath set him vp to punish it, and hath strengthened him with his owne arme to represse it: in his very face and countenance God hath grauen his owne Maiestie, to astonish it, yea to dis­comfit it, and driue it away. According to which Salomon himselfe, who had good proofe thereof, sayth, Pro. 20.8. A Prince that sitteth in his throne of iustice, chaseth away all euil with his eye. So that they that walke not according to this rule, answer not the end of their callings and offices, weaken Gods mightie power, put out his glorious Maiestie, discourage the godlie, hearten the wicked, giue sin the head, and a man cannot reckon vp the mischeefs besides. But on the other side, this should be no smal comfort to godly kings and princes, and should animate them, not to feare to punish the wicked, whatsoeuer accident to the contrarie [Page 152]either they themselues might imagine, or other might propound vnto them for discouragement. And the rather hereof should they bee well assured, be­cause they know that God will defend and maintaine his iustice, 2. Chr. 19.6. which they exe­cute: and set this before them, that sith they administer the iudgements of almigh­tie God, and not their owne, hee that is iealous ouer his owne glorie, Ichosh. 1.5. and wil not giue it to another, cannot destitute them, neither will he forsake them for euer. But what shal we say, there is nothing more rife in all the courts of the world (whether they be those that we cal Princes pallaces, or name seats of iustice) than wincking at euill, frō which men passe to suffering of it, from suffering of it, they proceed to licentiousnesse in it, then they come to plead prescription for it, to take plea­sure in it, to speake for it vnder hand, to iustifie it openly, and at the last to set it vp [...]n [...] triumphant chariot, and so to bring it [...]o vsurpation and tyrannie. Such a hand, such a head doth sinne get: and such sower fruits doth winking at ini­quitie, [Page 153]at the first, bring forth at the last. Men therefore should bee wise to with­stand the beginnings of euill. A little fire at the first beginning of it, might be put out with a handfull of dust. But if that be neglected, and matter bee mini­stred vnto it, it taketh hold of houses, and burneth whole townes, and there can hardly bee found water or liquour to quench it, yea sometimes it preuaileth against ponds and riuers. And who can maruell at this, that knoweth the nature of euill? It is corrupted in it selfe:it fin­deth in all things, specially humane and belonging to man, corruption, as fit matter to feed it, and for it selfe to work vpon. And do we not see, that somtimes a graine of some noisome or poysonfull thing, is powerfull against an ounce, against a pound, yea a whole lumpe of things of better complexion? One drop of poyson, specially of some very strōg poyson, will preuaile vpon a tun of wine or water, yea euen vpon a very great bo­die. One malicious man will get the vp­per hand of a whole councell yea of a [Page 154]whole state. And many times a very meane man, if wee respect his qualities and graces, shall preuaile against the best and the greatest. Our owne Chro­nicles, and the stories of other nations, afford vs store of such bad examples. Many men will not stoope so low, as to regard these things. But they are to true notwithstanding, for other mens imagi­nations or exaltations, cannot euacuate truth, but it will alwaies remaine like it selfe. But what shal we say? vertue is neg­ligently, yea carelessely husbanded: and surely goodnesse is tilled and dressed af­ter the same measure and manner. Our humors fight against it, that is much: and our manners to, that is more: because euil inward is lesser offensiue, than when it breaketh forth outwardly. Yea good­nesse euen in the best people (besides the outward forces that are offred vnto it by the wicked) is beaten backe by thēselues, and as I may say, cooled within thē, some­times, by the remainders of their owne sinne, sometimes by the malice of Satan: sometimes by the slippings and fallings [Page 155]away of others: sometimes, by the bad examples that are in the world: some­times by the buffetings and beatings that the wicked vse against it. And ther­fore no maruell though it bee so backe­ward in bearing and bringing forth fruit, when euen the very friends and louers of it doe giue it so cold a curry­ing, and base entertainment, as it findeth at this day in the world.

Wee may see then, that as well for re­pressing of euil, as heartening on to well doing, it greatly behoueth kings to per­forme these things that Dauid prescri­beth here. Which they shall doe, if they as Dauid, set goodnesse in authori­tie aboue euill, and place vertuous per­sons, ouer and aboue the wicked. For howsoeuer euil be of it selfe shamelesse, and as in regard of men, insolent and ar­rogant; yet when it shall see it selfe sup­pressed, and goodnesse aduanced, it will banish it selfe, yea vanish and flie away. Yea and this shall they the sooner effect, if in their deeds, if in their words, they detest euill, and loue good, and if they [Page 156]they themselues carrie in their faces and foreheads the marke and impression of vertue, iustice, mercie, and such like. For darknesse without doubt shall and must flie before light. And euen so euil, which is nothing but a priuation of good, as darkenesse is of light, if goodnesse once appear, & be established, cannot hold his place, nor continue, or bee at all, where goodnes once entreth. But if it so fal out, thet a Prince come to gouernment and state in an age so corrupt as ours is, and hee is not able to root out euill so soone as he would, or as he should, this special­ly at the least, he must aduise and look to, that hee suffer it not to fall or drop vpon the more noble parts of the bodie (for if they be once taken, the other being ouertaken therwith, no part shal be free) but rather that he send it packing to the b [...]sest and furthest parts of the Com­monweale: euen as nature it selfe, in a naturall and humane bodie teacheth vs, expelling that which would annoy or hurt the vitals, as wee say, to the furthest parts, that so in that care and wisedome [Page 157]the Prince may prouide, that it bee no part either of his sence, or of his life, and least of all certainely of his spirit, and of his soule. In a word, this is my mea­ning: The Prince should not admit such corruption, neither to his presence, nor to his person, nor to his practise and af­faires, nor commit vnto it his life, his councell, or estate: for if he doe so, hee hazardeth all, his bodie, his soule, his scepter, his kingdome, his subiects, &c. And sith this is the nature of naughti­nesse and sinne, that if it may be but per­mitted to prease into presence, it will conceiue hope of further accesse and entertainement: mightie men must stop the passage of it, and shut their pal­laces gates, the eies and eares of their head, the power of their hands, the passions and affections of their hearts and whatsoeuer else, against it. But this is a verie great worke indeed for a Prince or King, I confesse it. But the person is great that is to doe it, and hee hath manie more meanes to effect it than meaner men, and therefore [...] [Page 160] taught his fingers to fight, Psal. 144.1. and made him able to ouercome all: yea and to instruct all Princes, present, and to come. ( For whatsoeuer things are written beforehand, Rom. 15.4. art written for our learning, that we thorow patience and comfort of the scriptures, might haue hope.) What course to keep, & what remedie to vse (specially when they haue established peace at home and abroad) for the redressing and the repressing ge­nerally of all euils, and particularly of such, as either ciuile or forraine warres, haue set on foot in the kingdome.

Verse 8. I will cut off (sayth he) betimes all the wic­ked of the land: that I may root out of the citie of the Lord, the workers of ini­quitie.

IT is as much in effect, as if he should say: I will not put off from day to day, neither to frame mine owne life wel, nor by mine owne example to amend my [Page 161]people: for delaies are dangerous, specially of good things, and occa­sion as wee say, is bald behind, and there­fore good taking hold of her forelockes: besides, I haue no charter or patent of my life, and therefore I will not deferre the doing of this good. Neither will I for a long time, or many yeares, delay the reformation of my estate, but as much as in me lyeth, labour to bring it to a good condition speedily. I know pother Princes are or will be of another mind, and that they may alleadge for themselues many goodly clokes and co­lours, as innouatian is dangerous, feare of the people, doubts and diffidences concerning the action it selfe, and diuers such like. But I will cast all these behind me, and make no account thereof: for the first is but a principle of Policie, and that is as vncertain, as mans braine that bred it. And for the second, it hath small force in it, and it may bee, specially standing for God, that when I fear most, I shall be most fauoured and followe [...], for he hath the hearts of men in his hand, to [Page 162]turne them at his pleasure. And as for the third, concerning the action it selfe, see­ing mine own hart telleth me it is good, and I am persuaded thereof by the truth of the Word, why should I lay, or suffer to lie stumbling blockes in my way? Nay rather thorow Gods goodnesse and strength, I will rise vp so much the more earlie, and put my hand to that busines, whatsoeuer may come of it. This is my full and flat resolution. And sith the lord by nature doth teach it me, I wil thorow his assistance and grace perform it. Doth not the sunne, as soone as it riseth, yea before it riseth, driue and chase away darkenesse? And then why should not I so soone as I ascend to the scepter and throne, and come to the crown, perform these good things? Surely I will erect the throne of Iustice, certainely I will establish pietie, vertue shall find enter­tainement at my hands, and I wil banish vice. This did Dauid say, and this did he doe also. And in both these, it behoueth all good kings to resemble him. An ex­cellen [...] enterprise, and of great conse­quence [Page 163]I confesse, specially in this State and Kingdome, in which vice hath tri­umphed a long time, nay in which it yet ruleth and beareth sway. But yet if men will begin in time, the day is long, and there are many houres yet before night come. Delaies in other things are not good, but here they are sta [...]ke naught. Purposes will not serue, for they are but the imaginations of our mind: nor pro­mises neither, because they are but bare words, and vttered many times to de­ceiue men: but practise & performance is it that will glorifie God, and doe good to Church, Commonweale, Countrey, Kingdome, and all. The beames and streams of a vertuous Prince, may make hote and comfort, and that without ouerheating or discomforting of him­selfe, his countrey, and kingdome: yea they may cause vertue to bud and spring, and they may nip vice in the head And why should wee doubt of it? Seeing wee know that Gods graces, though in pri­uat persons, shall not yet bee vnprofita­ble, much lesse shall they b [...] without [Page 164]life in men that resemble his Maiestie, and beare his marke vpon them. His Zo­diake as we may say, is furnished: a man may see it planted with much goodnes: he is not yet at the midst of his age, and if God would, wee might see all things in the Kingdome and Commonweale changed into better: the sores thereof strengthened and healed, and that with­out any wound or scar: the former euils softened, yea almost worne out of me­morie, and as it were quite and cleane forgotten. And though it were so, that the greatest part of a Princes life were past, yet that should not hinder redresse and amendment of matters. The more that hath ben neglected in former time, die more should be reformed in the rest of the daies of the pilgrimage that wee are to liue. Who knoweth whether God [...]ati [...] granted life to that end? That so ac­c [...]ding to the breaches of our former y [...]ares, our liues might bee more glori­ous to him, and profitable to the people, and our liues and our deaths to, more comfortable to our selues. Sure wee are [Page 165]of this, Eccle. 5.16. that God commandeth vs to re­deeme the season, and rendreth this reason of it, for the daies of euill. And wee know this is a sure note of excellent blessing from God vpon his people: they shall bring forth fruit in their age, Psal. 92.14. they shal be sat and flourishing.

And yet I meane not for all this, that Princes vnwisely, or without aduise, shal cut off, burne, seare, or as we say in plain Emglish, without consultation run into and set open alterations and changes of state, execution of iustice, &c. for so per­haps in seeking to settle good, and to auoid euill, they might fall into a mis­cheefe, more intollerable by much than their present condition In nature we see that such a humane bodie there may be, as in which all the bloud shall be so cor­rupted, that before a man should find any good bloud therein, he might (if he wuld vse phlebotomie or bloud letting) draw out and take away both the life & the last drop together. In such a case, when the corruptions are so grosse [...]nd infinite, a skilfull Physician will vse Epi­crasis, [Page 166]as they call it, or labour to bring it to a better temperature or mixture of the humours. He will draw from the bo­die I confesse, both by diuerse meanes, and at diuerse times, but yet he will take no more but what is needfull and ne­cessarie to vnburthen Nature of. Which when it is discharged indeed, gathereth vigorand force vnto it selfe againe, and euaporateth and euacuateth by swea­ting, and other good meanes, the rest of the poyson or maligne humours: and to be short, doth by this gentle euacua­ting and sundring euil from good, make good indeed at the length the verie bloud it selfe. And euen so must the Prince doe in this abundance of super­fluous and corrupt humors in the State or Commonweale. There may bee in a kingdome sometimes such maligne in­fluence, and such store of poysonfull corruption, that though the Prince would willingly purge the euill in that estate, yet wanes at home and abroad, plagues, famines, and a number such like pestilences within the bosome of the [Page 167]Commonweale, will not suffer him to doe it. If he should open a veine, the spi­rit would depart with the bloud, and the life would goe away with the strength. What must he doe then? Countenance euill? At no hand. Shall hee wincke at transgression? Not so neither. Shall hee disgrace and keepe backe from prefer­ment the good and vertuous? Be it and all the rest farre from him. For the first is to commit sinne with a high hand, Deut. 29.20. and the Lord will not be mercifull to such. The second is to suffer it to get a head, and when it is once aloft, it will hardly or not at all bee beaten downe. And the third is to wound, yea to breake the hearts of the faithfull, who the more they bee dis­couraged, the more doe the wicked pre­uaile. What then? He must as hee may, take away from the wicked and vngod­lie all their gouernement and authari­tie, for they are not men meet for it, be­cause it being a holie and a heauenlie thing, it must haue men to exercise it, that do in some sort sort with the nature thereof. On the other side, hee must, raise [Page 168]vp good people from vnder their yoke and burthen, hee must deuide amongst them his fauour, his authorities, his of­fices, for they only are both worthie of them, and fit for them, because God and not man, by shedding his graces into their hearts, hath made them meet ther­fo [...]e. This if they would doe, they should in a small time see by this discretion, and thorow Gods blessing vpon their care a conuersion or turning of their State, without any subuersion, nay without any great great trouble to it or in it: and a new kingdome, yet without any great noueltie or change. The ship of Delos, so much read of, and celebrated in anti­quitie, for lasting many yeares and ages without renewing, whence got it that fame, but because that so soone as a lord or planet was in danger, they diligently and presently prouided another in the roome thereof. And euen so, if a King will amend an estate or kingdome that is deca [...]ed, he must proceed by the same course: If so soone as a dignitie, state, or office shall be void, he be careful to haue [Page 169]it replenished with good and vertuous people, and such as are fit for the charge, hee shall within lesse than tenne yeares make all new, and yet without innoua­tion, yea hee shall doe it by an encrea­sing that shall not bee perceiued, till God make it breake forth, and so shall bring backe pietie and iustice to their auncient glorie, and shall beget againe in the hearts of his subiects, vertue, ho­nestie, loyaltie, and euery good thing besides, specially if euerie one in his Countrey, in his Colledge, in his com­panie, in his Towne, according as hee hath beene chosen by the Prince, to a good place, shall bring to this good worke the same good affection, and shall set it forward after the selfesame maner. But if on the other side, hee set vp in the roome of a wicked man a wicked succes­sor: if he prouide for the place by lot as wee say, or bestow it vpon him that will offer most, or giue it for importunitie, or for fauour, then I can say no more but this, The good that was done in nine moneths, will bee ouerthrowne in three [Page 170]daies. For this wee may assure our selues of, an estate or a building decayeth in fewer daies than there was of yeares spent to reare it vp, and establish it. So true is that saying of the Philosopher, It is more easie to destroy than to build.

Wherefore the king that wee treat of, seeing hee is fallen into such a wicked age, will begin his worke earely in the morning: euen as soone as hee entreth, so soone will hee begin, because hee is persuaded that God hath aduaunced him to that end. And our Sauiour com­mandeth, First seeke the kingdome of hea­uen, Math. 6.33. and the righteousnesse thereof, and then all these things shall be giuen vnto you. And hee will, doe it also euen with the same hart and affection that Dauid did, that is, that he might purge and reforme the citie of his God: and he will not doe it that he might raigne quietlie and at his ease, for that is but a priuate and worldly thing, and not thankes worthie; but that the Lord might rule and raigne in his [...]ate and Kingdome, and that hee mi [...] [...]ee religiouslie and holilie serued [...] his [Page 171]church. For let men thinke and say what they list, it is for the churches sake alone, (which God hath euerlastingly loued, euen from before all worlds) that he vp­holdeth and maintaineth this world. For the Churches sake hee preserueth Mo­narchies, Commonweales, and King­domes, which are rather the Innes as I may so call them, than the houses of the church, that warfa [...]eth and trauaileth to and fro in the world: which otherwise wee might account (sauing that by their grossenesse and thieknesse, they shelter and couer the precious fruits that God hath put into them) not very profitable, specially as in regard of godlinesse. And yet notwithstanding, this is the Church that is sustained and maintained by God for his onely sonnes sake, who hath suffe­red death for it, euen Christ our Lord and Sauiour, and notwithstanding is the king of kings, vnder whom of necessitie, all the kings of the world must bow, and for whom it is that they must raigne, ca­sting down, at the very feet of his crosse, because in that hee triumphed, their [Page 172]crownes, their diademes, and their scep­ters, specially if they desire to raigne in blessednesse ouer their subiects in the world, and would one day raigne for all eternitie in the heauens, without which they are more miserable than the mea­nest of men, Because for mighty men there are mightie torments prepared, and the Prophet Isaih in expresse tearmes sayth: Tophet is prepared of old, Isaiah. 30.33 it is euen prepared for the king: he hath made it deep & large: the burning thereof is fire and much wood, the breath of the Lord like a riuer of brim­stone doth kindle it. In a word then as it were, or short summe to shut vp all, and to conclude with Dauid: Our king will frame his soule to Mercie and to Iustice. From his person they shall run, and flow into his court, into his counsell, and frō thence they shall spread themselues [...]r all the members of his state, euen vnto the very borders & vtmost bounds of his kingdome. All his waies, in a word, [...] according to Gods own example, [...] 10. shal be Iudgement and Mercie. But because that the bodie is made for the Church, [Page 173]he will with all his heart giue himselfe to the studie of truth, and be very mind­full of and carefull for the seruice of God, and will referre all that hee hath or may haue, to the defence and maintai­nance, to the restauration and reforma­tion of his Church, the rarest iewel that God hath vouchsafed to make shine in the world.

O God which hast from before all times appointed our king to bee borne in so troublesome a time and wicked age, as wherein the state is rent by factions, the Church is troubled with schismes, and the most wise see nothing but dark­nesse, and the same so thicke, as no eye▪ nay no discourse is able to pierce it much lesse to driue it away; double in these double mischeefes and euils, thy blessed annointing, euen thy holy grace vpon him. Poure vpon his head the spi­rit of thy seruant Dauid, yea double and treble that blessed spirit of thine vpon him, that vnder him we may once agai [...] see our State established, and thy church [Page 174]gathered together, that so vnder thee by his meanes, wee may with one accord sing, as thy holie Angels did and doe, Glorie bee to God in the most high places, and in earth peace, Luke 2.14. and towards men good will: and that I my selfe might then say, though it were euen at this present houre, Lord, now lettest thou thy seruant depart in peace, Luke 2.29. according to thy word, seeing that mine eyes haue seene thy sal­uation.

So be it.