MEDITATIONS upon Psal. 101.  
Written first in French, by PHILIP MORNAI lord of Plessis, and by him dedicated to Henry the fourth, the French king.  
And now translated into English, for the benefit of the Christian Reader, by T. W.  
LONDON, Printed by Adam Islip for Thomas Man, dwelling in Paternoster row, at the sign of the Talbot. 1599   

To the right Honourable and his very good Lord, the L. Robert, Earl of Essex, etc. L. high Marshal of England, etc. and now L. General of her majesties forces, appointed for the reducing of Ireland, to former, yea and to more faithful obedience than heretofore. T. W. wisheth all prosperity and blessedness thorough Christ, both now and for ever.  
WE have (right Honourable) an old saying amongst us: He giveth twice that giveth quickly. And the spirit (which is both antiquity and verity itself) saith: A word spoken in his place is like apples of gold with pictures of silver. How fitly this will agree with other men's actions and my present practice, I had rather others, and your L. especially should judge and feel than myself speak. This I am sure of, that as heretofore many times you have by sundry persons been presented with great variety of words and works: so now particularly upon your going out against the Irish rebels, you have, and shall have the like performed, because as Solomon saith, Many do seek the face of the ruler. I say again, how fitly these have been, or are accomplished, as also with what affections men do them, that is known to God alone who is the only searcher of the heart and reins. And yet I doubt not, but that your L. is endued with grace from above, in some measure to practise that in yourself, and towards other, which the holy ghost speaketh: Though council in the heart of man is like deep waters, yet a man that hath understanding will draw it out. I will leave others to the Lord, before whom they must stand or fall, whosoever they be, for who am I that I should judge or justify any, sith that office belongeth to the Lord alone? But touching myself, it is enough for me, that I know mine own heart, and that I can in some sort & sense truly say, as the Apostle doth: This is our rejoicing, the testimony of our conscience, that as in other things, so in this that I now do, I walk not according to fleshly wisdom, but in simplicity and godly pureness. Many send your L. men and money, horse and armour, and many good things beside, towards the furnishing and setting of you forward in this great and noble voyage: yea sundry are content to adventure as it were their portions and persons with you in this worthy service. All these things no doubt of it, are good in themselves, & may be true testimonies of sincere affection in your followers and favourites, yea they may be powerful means of just defence for you and yours, & our whole state, & of lawful annoyance and confusion upon the enemies against whom you go. But take heed my L. that these cause you not to be puffed up in yourself, and so to go forth in the arm of flesh and blood. The thing that you rather are especially to regard therein is, that they be thankfully received, as from God, and religiously used as in regard of your self, and those that shall assist you, and be at your command. Outward and human helps, myself have not to present, but may rather say with the Apostle, Silver and gold have I none: such as I have, such I give. And yet let not I beseech you, my want of worldly things, make less precious in your judgement, the spiritual graces, that God is pleased by me the unworthiest of his servants, at this time to offer unto you: for this I can and dare assure you, even in the word of truth and life (which is more than the words of all mortal men in the world, though never so great) that though it be little in outward appearance, and weak according to worldly show: yet if it be thoroughly settled in you for knowledge, and continually observed for practise, it will be not only as good as the most or best outward things that you carry with you, but a worthy mean to sanctify all & every one of them to you & others: yea it will make your going out glorious, & your coming in again prosperous & full of renown (a matter that many I am sure, wish and pray for with all their hearts) as which indeed will watch for you when you sleep, & will uphold your credit at home, & person abroad, yea and preserve you & yours, though you should come unto the greatest danger & distress that could be. In all this great praise of the thing itself, I neither praise mine own pain, I protest, nor provide for my commendation in the world, nor covetously o● cunningly seek gifts from your L. But dutifully thereby to provoke your L. care to diligent reading thereof, and carefully to stir you up to daily performance of such good things as are propounded therein. Your high place and person, your honourable and holy profession, the worthy and weighty causes that you must manage, the manifold perils that thereby you may prevent, the singular good that thereby you shall achieve, with sundry such like, shou1d I am sure, and I doubt not but they will provoke sincere obedience. Whereof I trust your L. will have no whit the less regard, even in this respect, because that I for my part shall think my care, my labour, my love, and whatsoever duty I have done or may do unto your L. to be sufficiently recompensed, if these poor travails may find good acceptance with you, and patronage from you, and in you may bring forth these good and gracious effects. And so humbly beseeching the Lord mercifully to direct you in all affairs that you shall take in hand, according to his holy will, & namely to prosper this present and so important service, for God's glory, the welfare of our kingdoms, her majesties Christian comfort & peace every manner of way, your own particular good, and the confusion and overthrow of all Gods, the estates, her Majesties, and your own enemies, I humbly take my leave.  
At London the second of March, 1599 Your Honours very humble, and ready to be commanded in all Christian duty. T. Wilcocks the Lords unworthy servant.   

To the Christian Readers, grace and peace from God, etc.  
I Beseech you all, of what state soever, with careful attendance, and serious thoughts, to view and read over this Treatise following. This motion I make, not for any doubt or suspicion I have of any unsound matter therein, for I am persuaded it containeth in it the truth of God: But because I am acquainted with, or at the least wise not ignorant of those ordinary stops and lets, that hinder our growth in goodness by good things, as Satan's malice, our blind and ignorant hearts, our careless minds, discouragements from others, and sundry such like: by means whereof, men are many times misled: and because also I am sure these things may, nay will fall out, in perusing and reading even the best things, I can not but again and again entreat you herein also to have a good eye to yourselves and your own souls. Assuredly you shall find (specially if you weigh things well, as in deed you should) that you have great and good cause so to do: for besides that the points handled therein are not mean, neither of any simple subject, and therefore would be regarded and received with care and conscience of them: the very manner of handling of them (according to the usual course and practise of the Author) is profound and pithy, and therefore also will require a diligent and understanding heart: The treaty was first written in French by a worthy Nobleman of that country, and therefore doth most properly appertain to that state. That which peculiarly belongeth thereto, understand it of, and refer it to the same. The rest that is common, and according to general truth, make common, but yet good use withal of it also. And this premonition I think very meet to give, as knowing beforehand how ready men are to snatch and catch at that which belongeth not unto them, their times, and states: a point arguing great curiosity, and no small lightness of mind, and lack of judgement: as also carelessly to neglect, yea securely to contemn that which importeth them much, a matter bewraying carelessness at the least, if not senselessness of heart; from both which, as all other extremes, I wish the Christian reader, as myself, in this and in all other things of the like nature, to be freed and purged, and on the other side to be fulfilled with all sound judgement and carefulness of spirit, that so from this and other good things, we may always learn to know what that good, holy, and acceptable will of his is, and may be enabled by the blessed spirit, steadfastly to believe the same, and carefully to walk in the obedience thereof. Now the very God of peace sanctify you throughout: and I pray also, that your whole spirit and soul, and body, may be kept blameless, until the coming of our Lord jesus Christ, to whom every where, but specially in the church, be praise for ever & ever. Sobeit.  
Yours ever in Christ. T. W.   

Lord jesus begin, and make an end.  
MEn who are desirous to frame their faces, and to compound their countenances, do ordinarily go to glasses, and endeavour to set them thereby: but Kings for the direction of their doings and affairs, had much more need to look thereinto, as well because their callings are more high and heavy than other men's, as also because they have more lets from themselves, and others that be about them, to hinder their sight. And therefore they had need to have, (if they could tell how) more lively and than you shall indeed surely reign, when you most sound serve him. Wherein, if even the best princes have at sundry times been not only admonished, but threatened with the wrath and displeasure of God, and all to prevent these evils in them, that they might not fall away from their duty, or abuse his mercy, patience, and long suffering, you (Sir) nor others, must think much to be often called upon, yea provoked and whetted on, to these good things, because none runneth so fast, but he had need to be incour aged, 
1. Cor. 9.24.  So to run, that he may attain: neither standeth so sure, but he had need to be admonished, and put in mind of the Apostles speech, 
1. Cor. 10.10.  Let him that thinketh he standeth, take heed lest he fall, and withal to remember the saying of this very kingly Prophet, 
Psal. 30.6, 7.  I said in my prosperity, I shall never be moved, but when thou didst hide thy face, I was sore troubled. For this is a certain and an assured point, That men are in more danger to be overthrown, yea overwhelmed, when they enjoy abundance of graces from God, than when they are under his chastisements and corrections. For as for chastisements, even then when they beat down men in themselves, they lift them up before God, and make them by consequent capable and meet to receive his mercies: and that is it the Apostle meaneth, when he saith, They do in the end bring with them the quiet fruit of righteousness unto them which are thereby exercised. 
Hebr. 12.11.  Whereas graces on the other side, in God's purpose indeed, and their own nature, carrying men out of themselves unto God, cause them notwithstanding, through Satan's malice, and the corruption of their own hearts, to despise almighty God himself, and to say Who is the Lord, 
Prou. 30.9.  and so make them to become fit matter, upon whom to exercise and execute the severity of his rigour and wrath, for the contempt or abuse of so singular graces.  
Men much trouble themselves (Sir) now a days to defend and maintain your calling and coming to the crown. But iwis it needeth not, for your very birth alone is sufficient to entitle you thereto. But to come to it, to come thoroughly to it, yea to come to the top of it, and to carry yourself therein as is most meet, there is indeed, and there must be indeed, required a far other thing: and that is, a great ascendent, as men use to say, and a gracious aspect and direction thereof, favouring this birth of yours, and being able to correct all contrary constellations, yea every thing that either directly or indirectly might annoy you with his influence. That which I mean, is not any star or planet, or any whole zodiac, as they use to say, no not heaven itself, or the heaven of heavens, but indeed the sovereign God, the only Lord, maker and creator of all things, 
job. 38.31.32.33.  who loseth (as job saith) the power of the stars, and ordereth the government of the heavens above the earth: by whom (as also saith Solomon) Kings reign, 
Pr. 8.15.16.  and Governors keep their estate: and by whom you (Sir) may say, as this our King David doth, The Lord is with me, I shall reign and rule: against him there is neither counselnor strength: wherefore nothing in the world can shake me or make me to be moved. We that live in the clear light of God's word, wonder at the conceits that in the times of blindness and superstition men have thrust one another into. Astrologians made Princes in former time believe, that such or such a planet bare rule over their birth. They persuaded othersome, that a certain spirit assisted them, for the guidance, line, or leading of their life. And it is as strange to consider what dotages these deceived persons fell into: and that not only the basest of the people, but the best amongst men: for even the very Princes themselves honoured these conceits, and they did exactly observe whatsoever they thought would please their instructors, planets, spirits, and such like: and utterly abhorred whatsoever might any manner of way offend or displease them. But you (Sir) have much more strong reason to strive to please God, and to seek to serve him: for these were but fantasies of their own framing, whereas God liveth in himself, and giveth unto you and all others, 
Acts. 17.28.  Life, breath, and being. Grieve not therefore at any hand, or in any sort I beseech you, this great ascendant, who is your almighty, and your most merciful governor. He requireth of men, 
Psal. 37.27.  that they follow virtue, and that they fly vice: & this (so gracious is he unto them) doth he for their own salvation and good. Of Kings he demandeth, that they plant piety, that they render righteousness. What more favourable tax or imposition could he lay upon them? This is a gentle tribute indeed, and a sweet servitude, if I may so call it. Nay it is the only mean to rule blessedly and well, and therefore should be the more carefully striven to. And of you certainly (Sir) so much the more carefully to be performed, because he hath done more for you, than for sundry Kings beside, yea so much the more, by how much he hath declared to you the gracious eye of a loving father, and not the wrathful face of an angry Master, as he did to sundry your predecessors. But it is now good time to leave you, and to hear David himself speak, David I say, pronouncing his vow unto God, even then when he first entered into his kingdom.  

Verse 1. I will sing (saith he) Mercy and justices O eternal God, I will sing them to thee.  
David a warlike Prince, verily, if ever there were any, wanted not matter here to sing, after the manner of profane 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 captain and valiant soldier, yea therein he had proceeded so far, that the princes and nobles of his kingdom were enforced to present a solemn supplication unto him, that he would no more hazard or endanger his person, 
2. Sa. 21.17.  Lest they might see the light of Israel put out. A man would think then, that he should have made a vow, and have set out his valour, and magnified his armour and weapons, and have exalted them: but being spiritually minded at this time, he was far from the thoughts of these worldly things. And though for the first instruction of a Prince, he might as a man would imagine, have taught him to have been hardy and courageous, yet he was contented to omit all that, and to come to deal with matters of greater consequence. For though I will not deny, but confess rather, that it is a virtue very profitable for all great Princes, and for David himself more necessary than for others, who had spent the whole course of his life, as well in wars against them that lay nigh unto him, as in compounding inward troubles at home: yet he will as it were in silence for the time, pass by all these things, and sing of, and exalt before them all, this benignity (as he saith) and justice, Mercy & judgement. Now to sing them, what is it, but to publish them, and to cause them to sound and shine forth, yea to sound them forth every where, to spread them abroad, and to distribute them into all the quarters and corners of his kingdom? And good reason it should be so, because they are indeed the two daughters of holy and heavenly wisdom, by which kings reign: yea they are two special qualities, by which God manifesteth himself unto men, and by which he will have his lawful lieutenants known amongst men, and be marked. For take them away once, and how can public persons be said, to be like the Lord? Or what difference then, between them and private? Saving that they shall be worse, by how much in place and power they are advanced above others. Yea too such they are, as in the virtue and strength whereof, God blesseth among the nations every estate and condition, as well of peace, as of war. For what is peace I say, and what is war (specially thorough men's corruption) without justice? Peace is nothing else but carnal security, and war nothing else but contention and thievery. Yea justice itself, thorough strong and strange passion, that overruleth us all, passeth many times into his contrary, that is to say, injustice and unrighteousness, unless we labour to make a good temperature, and intermingle much mercy therewithal. And this is the cause also why these two virtues are (as I may say) essential to all princes and magistrates, whereas the rest tending to no other purpose, but as it were to serve these two, may be called, and are in a manner accidental. Which that we may be the better persuaded of, let us mark, that howsoever kings and states living without war, and by consequent, without acts of prowess and valiant deeds, may by means thereof be accounted, and be indeed much more happy than their neighbours, that continually combat and fight one with another. Yet herein is not the felicity, either of the public, or of the private condition, but that it standeth rather in this, that justice beareth sway, and Mercy also is administered. For what are kings and states without justice and without mercy; without punishment, and without recompense, 
Rom. 13.4.  For terror to the wicked, and for honour to the good? What are they I say, but either so many scar crows, or so many Tyrants? And it hath never been seen, that states have been well guided, and realms rightly ruled, at the least without some appearance and apprehension of these qualities in them. The reason whereof is this, States consist in their subjects: for as Solomon saith, The glory of a king, is the multitude of his people: and subjects in society & fellowship one of them with another: & justice is the only band of all society amongst men, which if it decay once, and be not rightly executed, what can men look for, but all confusion, disorder, oppression, and all other violence and outrage beside? And hereof we may add yet a further reason, Because kings subsist by the love of their people, and Mercy sweeteneth and maketh easy unto them that hard burden of their subjection. And therefore Mercy also is not without cause well called by one, The preserver of sceptres. Yea I say, it seasoneth this great power, otherwise intolerable to men, (for who would willingly be in subjection?) and otherwise also unsupportable to itself; because it is the easiest thing of a thousand, to turn lawful authority into cruel oppression and tyranny.  
Those that teach, profess, and practise Physic, begin after this manner: First they propound the knowledge of man's body, afterwards followeth prescription of diet, either to uphold it in good state, or to bring it to it, if it be decayed: iron and fire, that is to say, cutting off, and searing; come in the last place, being of accidents become such instruments, as inconveniences thorough noisome and festering diseases, have adjoined to that art, and man's intemperancy and corruption have made necessary. And even such course as this must Magistrates observe in their politic bodies, and in the sicknesses and sores that sprout and spread therein: not using corrosives, but when the disease calleth for them: nor lenitives, when biting plasters and medicines are meet. Add hereunto, that David so well graced as he was, knew well enough, that kings reign not by their arms, but by their heads; not by strength only (much less by violence) but by virtue: yea he knew this further, that when God should call them to an account, concerning their offices and charges, he would not say unto them, You have not been bold enough, valiant enough, etc. for men are naturally prone to such things, and when they have authority on their sides, many times exceed therein: but this rather will he charge them withal, even as this great king himself telleth us, Ye have not judged rightly. Ye that were, 
Psal. 82.2.3. Wis. 6.4.  or should have been officers of my kingdom, ye have not ministered mercy to the afflicted, the poor, and the widow. The common people think these two virtues, contrary one of them to the other. But what a conceit is that? For if they were so, they could not be in God, because the Godhead being but one, and always like itself, cannot admit contraries. And if that were true, how could it be said, 
Psal. 25.10.  That all his ways are mercy & truth, and all his works mercy and justice? And the like may be in kings, or else how could they be called Fathers and judges. 
Prou. 16.12.  And God himself hath said in one place, The throne is established by justice. And in another place he saith again, The king upholdeth his throne by Mercy. And as much is spoken doubtless of all other men, 
Psal. 112.5.  of whom it is said, The just are merciful, 
Prou. 14.22.  and that their mercies are justice indeed. Again, if that were so, to wit, that they were contraries, they could not themselves be virtues, but the one or the other of them should be a vice; the reason whereof is plain, because no virtue is contrary to virtue, but only opposite to vice. And therefore if they were contraries, one of them, choose which you will, must needs be a vice. Wherefore we may safely conclude, that seeing they are not contraries, they do not destroy one another, but rather instruct and help one another: neither do they drive away the one the other, but follow and accompany the one the other, as those that are in one and the self same God, and as it were going arm in arm together, tend to the same end. So that here that is verified, which the Prophet promised: 
Psal. 85.10.  Mercy and truth shall meet, righteousness and peace shall kiss one another. In God verily these great graces flow, from that very eternal fountain, which in him we call goodness, which he communicateth to some after one manner & measure, & to others after another, according to his own good pleasure. And these graces, according to the divers subjects wherein they are, and about which they are occupied, have diverse names. God's goodness upon or towards his own people, is called Clemency, Beniguitie, Mercy: but upon, or towards the wicked, it changeth his name, and is termed Severity, judgement, and justice, Both the one and the other are good, and that not only as they come from God, but even whether they tend, to blessing or to punishment. Good they are I say, for the advancement of God's glory, and the upholding of order in the world: for take away Mercy and justice and what shall we see amongst men, but hell as it were let lose? Good I say again for the society and fellowship of men, which without these two exercised and executed amongst them, can never be upheld. And lastly they are good, even for them also to whom they are directed, and upon whom they are bestowed, as who without these cannot either well or comfortably pass the days of their pilgrimage, or be thoroughly humbled. For as in respect of the godly, what consolation is this, to know, that the very justice of God is in them, & for them, Mercy and goodness, that so his goodness might be exceeding great and large? And what a terror is this to the wicked, or at the least wise ought it to be unto them, that God's justice & judgement shall be so much the more great and grievous, by how much they have fruit trampled and trodden underfoot his great grace and goodness. Some are provoked by blessings to serve the Lord. Others are moved to displease and offend him even by their punishments. In both God worketh, and for both provideth by these means. Respect the eternal God himself, and then we shall see that his mercies are justices, and his justices are mercies. Will you see it by example? His justice upon Adam, was infinite mercy, as may well appear by this, that being at the very brink of the bottomless pit, and he might justly have thrust him into the same, he withheld him notwithstanding from it, and which is more, even than gave to him and his, his own son to save them from death. And yet this infinite Mercy was as a man may say, swallowed up of justice, when he laid the sins of men upon the back & body of his eternal son (I mean his whole person, yet without confounding of the properties of either nature) and was please, that in his only begotten, all our debts should be exactly paid, and all our iniquities fully pardoned.  
This point is meet for all estates and degrees to remember, as being full of heavenly comfort and spiritual instruction, but chiefly profitable for princes and great personages, who are Gods own lively images in this world, and therefore should most remember and resemble these things. True it is, that they cannot balance or bear them in themselves, or weigh them out to others so rightly as God doth, for they are imperfect when they are at the best, and God is always perfect and just. And yet they should beware of this, how they set them at war, or make them to jar one of them with another, or oppose them one of them against another. They should rather on the other side persuade themselves of this, that that is indeed the most true Mercy, that keepeth in itself, and ministereth unto others most of justice: and that that is the most true justice, that holdeth in itself, and yet expresseth to others most of Mercy. So do Mercy and justice in a prince, or under a prince, open the eyes & clear the sight, as I may say, one of another. Mercy, whilst it rightly ruleth the courage and haughtiness of justice, which because rulers many times enforce and constrain it further than is meet, may easily run riot, and be turned into rage: And justice, whilst it moderateth the affections that enlarge mercy too much, because they are they that blind it, and cause it sundry times to fall upon the wicked; it I say, even that mercy I mean, which was borne and bred for the good only: as on the other side, it causeth that rigour to light upon good men, which was created & made for the wicked alone. David therefore here singeth and setteth out unto us, both the one, and the other. He maketh them for our sakes to accord well upon his harp, 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 glory of God, and the good of men, and bring forth the like effect, to wit, faithful obedience to Gods will. 
Prou. 21.3.  For saith Solomon, Mercy and judgement are more acceptable to God, them sacrifices. So that we may thence gather, that they make kings, as also all other men, acceptable before God. And in another place he saith, 
Prou. 21.17.  He that pursueth justice and Mercy, shall find life and glory. What meaneth he by this? Surely nothing else but this, that a good feeling, and faithful practice of these two holy virtues, will defend princes, and get them glory in this world, and in the other, bring than even to eternal life. But to find out these virtues, and to follow after them; even the best, both men and Magistrates, have need of a good guide. He only that giveth this grace to kings, that they be kings, must give them also grace to reign aright, or to rule well. We say, no man is borne an artificer: much more safely may we say, that no man is borne a goodking. For as it is one thing to be borne a man, and another thing to be a good man, so is it also to be born a king, and to be a goodking. To God therefore he must come. And this David did well see, when praying for himself and his son Solomon, he saith, 
Psal. 72.1.2.  O God give thy judgements to the king, and thy righteousness to the king's son, to the end, that he may justly govern thy people, and judge the afflicted with equity. And Solomon saith of himself: 
1. King. ●. 7.8.9.  O Lord I know not how to go out or in. Thy servant is set over this great people: give him an understanding heart to judge rightly, that he may discern between good and evil: otherwise, who is able to govern this great people? Very notable and excellent doctrines are delivered unto us out of these few words. These virtues of which we have spoken, have their root and resting place in goodness, and indeed, cannot elsewhere be found. And goodness naturally communicateth and distributeth itself, as a grace that cannot contain itself within itself, but needs must break forth for the glory of him that giveth it, and the good of them who are partakers thereof. Wherefore these royal and kingly virtues must send out their boughs and branches, even unto the borders of the kingdom and country, so as there may not be any, though never so mean, but in some measure more or less, they should partake thereof. One of them spreadeth out itself in the sinews, that so it may preserve the people, and contain them in their duty. The other spreadeth out itself in the veins, comfortably to water the land, and the people thereof, with the Prince's favour. And this is that same common and general good which the Prince oweth unto all his subjects, justice I mean, and with it, peace and protection, or defence also, and that without difference or respect, be herein framing & conforming himself unto God, the sovereign Lord, Who maketh his sun to shine, 
Mat. 5.45.  and his rain to fall indifferently upon the good and the evil, giving 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 Mercy in his own nature, draweth nigh unto him that hath need thereof as justice likewise to him that lieth more open to outrage and violence: he following herein that which is commanded, Open thy mouth for the dumb, 
Prou. 31.8.  in the cause and right of them that are appointed to destruction: and herein also fashioning himself like unto God, 
Pro. 23.10.  Who boweth down his head to hear him that is humbled, & keepeth himself continually about them that are by an afflicted spirit, and watcheth over the harnessed of the fatherless, and preserveth the widows bounds. But to them that are known for good people, and found indeed to be men of godliness, and integrity, there is another mercy, there is another justice due, that is, to show unto them Christian countenance, and particular or special favour, to cherish them, to acknowledge them for such, & to honour in them that grace or graces, which God hath vouchsafed unto them to honour him withal: that so he might apparently distinguish them from others, that indeed are not such. Every one should learn to put a difference betwixt the precious and the vile, 
Psal. 15. ●.  and to make much of them that fear the Lord. Therefore the prince much more should do it, because he should be of a more discerning spirit than other men, and it is 〈◊〉 piece of his duty to observe and make this difference. And yet we many times see, that none are more blind than they, and none less regarded; or rather more contemned than those that ●n●ai●e●tly fear God: It may be we know not what it is to honour them. If that be so, let us listen and learn a little. To honour 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 up at desire in all, both to resemble them, and indeed to become such. But to leave them wrapped up in confusion, and in a mass of misery, that is nothing else but to make vice and virtue all one, or rather indeed, against virtue to streng than vice: vice I say, which is but of too much account amongst men, yea which is but too much in every one of us, by reason of the secret intelligences, which it hath with our corrupted nature. And so by this we see second step of God's goodness towards men, which as it appeareth in this, that he maketh them his children, his dearly beloved oves; his heirs, and reserveth for them his treasures, and distributeth freely his graces unto them: so doth it more particularly appear, as in respect of kings, who though by nature they may be borne to kingdoms, or by men be chosen thereto, yet never can have grace to be kings indeed, but from him, 
I am. 1.17.  From whom alone descendeth every good gift, & perfect grace: and who can never fail them indeed, or ever will, except it be through injustice, neglect of duty, or other some grievous transgression, seeing it hath pleased the sovereign Lord to make them such to himself and his servants: And from this second degree or step, we come unto the third, that is, that amongst these good people, those whom God hath in●●ed with some special grace for the managing of some special affairs, and for all other good purposes, justice would, that even the very mercy his own father. Here Mercy will restrain; and that even as if it were in the air, and before it come to strike, the sword of justice, which otherwise is very ready to execute that same severe and hard decree, He that killeth, shall die the death. In laws (no more than in other forms 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 be much more hard than the meaning. A certain young woman of Roman goeth, and with her own breast nourisheth her father in prison, an yet the arrest and decree that was pronounced against him meant, that he should die there by famine. Mercy in this process against law, did right to nature, and turned that rigour into grace, & that crime into virtue & praise. So that even here the Apostles speech is true, 
〈◊〉. 2.13.  Mercy rejoiceth aghasted condemnation or judgement. Likewise, by God's law it was not permitted to any but to the priests, to eat the show bread And by the same law men are also straightly commanded to observe and fanctifie the Sabbath. But yet when the question is, to nourish and feed one sore bitten with hunger, as for example, David Gods anointed, who was unjustly banished from Saules presence: or else to comfort a man's neighbour in extremity, or to defend his country, etc. the case will quickly be altered, and the stare of the question soon changed. And here once again Mercy taketh upon it the cause of charity, against the letter of the law. Yea here the very author of Mercy and justice telleth us, that the law must give place to charity (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 very Sabbath itself. Which if it be true in a private and particular person, will much more be strong in an extreme danger or necessity of a public state, which ought to be so much the more regarded, by how much main, yea all, are to be preferred before one, or some. But perhaps it will seem to sundry that we do not far enough enlarge the skirts and bounds of Mercy, because we make it the interpreter of justice, and some would, that we should make it a part thereof. Whereupon also it may be, they will say unto us: what? shall not the king show favours? Othersome perhaps will say again: shall not the king lift up and advance, or create (as some use to say) such as he shall like of? But we answer, that we are so far off from disliking his bounty, that if he will follow our counsel, he shall do nothing but show favours, yea true favours indeed, for they shall be civil, and such as savour of justice and Mercy together. Howbeit, under the colour or shadow of Mercy and justice, the king we mean and speak of, shall not commit injustice. For Mercy and justice to, shall never serve him in steed of a mask or visar, neither shall they ever lend him their glorious apparel to so bad a purpose, and wicked end, as to cover iniquity. If he be such a Prince as he ought to be, he will not for some tenderness of heart in himself, or towards others, much less at the importunity of a courtier will he wink at a heinous crime, and make it no offence: as for example, a desperate murder or a slaughter committed, with thought of it beforehand, or a rape, etc. but as he will listen unto the wife and friend of the offending party, so he will hear the cry of the fatherless, he will set before his eyes the tears of the widow, and in thinking upon the particular sorrow of some, he will weigh the public hurt and damage, which no doubt of it cannot but be increased, by the letting of sin go unpunished, and that that may ensue thereupon. The truth of this is confirmed by that worthy speech of the spirit, 
Prou. 1●. 15.  He that justifieth the wicked (saith Solomon) and he that condemneth the righteous, they are both an abomination to the Lord. And if a man would see it watranted, let him regard but the sentence of God himself (who is no respecter of persons) and that pronounced and given against a king, truly clothed with the purble or scarlet rob, and then he shall hear a very fearful one: 
2. Kin. 20.42.  Because thou hast saved him (saith the eternal God) whom I appointed to die, they life shall be for his life, and thy people for his people. Wherefore where God striketh, the Prince's heart, hand, or e●e, must not spare: and as God appointeth, so must he execute, both for soundness of sentence, uprightness of affection, end of punishment and all, or else it is not aright.  
Prince's parasites pretend many privileges for them, as abolitions proceeding from fullness of power, matters of merry motion, and sundry such like, as we call them reserved cases, all which the sovereign king holdeth in his own hands, neither transferreth them to any person whatsoever. Howbeit here it were good for them to consider what they suppose, heold, or practise in such cases. For though we will not impair, no not in the least jot, any part of kingly dignity, yet this we cannot dissemble, that to use them, is to attempt against God, to wound his Majesty, to violate his justice, and to usurp upon his Mercy. He himself being incomprehensible mercy, and infinite power, when he purposed to abolish sin, hath not so used to speak. Do we not see that it was his good pleasure, and he determined it with himself, and in time accomplished it, that in his only begotten son (a wonderful secret of his grace) his justice should be satisfied? That is to say, to speak properly, that his Mercy towards us, became justice. Little or no favour at all shall a Prince bestow, nay rather he shall commit a great and grievous evil, when under the shadow and colour of Mercy, he shall raise up to one or sundry dignities, an unworthy person, and shall create for Magistrates such as are incapable and unmeet for the same. This word, to create, properly signifieth to raise up, or make of nothing. And flatterers would make Princes believe, that herein they draw nigh to the greatness, and to goodness of Almighty God, that they have their creatures. And that they might the more enforce, it they say, that the less a man hath in himself to be placed in dignity, this shall be the more evident declaration and apparent act of their kingly power, to set them very high. But fie upon such profane propositions, and far be it from any Christian heart to delight in, or dare to hear such blasphemous voices: for to create, is an incommunicable propriety of God, never to be given to all or any of the creatures, to men or to kings. God himself, the only law and ruler of all things, that he might the better set out unto kings the examples of his grace, never useth it but justly, and in matters of great goodness. And shall princes apply it to purposes and practices of inconveniences and sin? God of a lump of clay createth a man. In confess that to be true, but he leaveth not there, he proceedeth further, and breatheth into him the spirit of judgement, and of life, yea he putteth into him all that which is meet for the making of a man. Who can forbid him from a cottage or sheepfold, to take a Prince for himself and his people (as he did David) seeing he giveth him his spirit to conduct him, 
Psal. 78.70.  and he poureth abundantly upon his head all that is needful for him to make him a Prince. In this respect is it, that very beasts themselves disdain not to obey man, neither do men so refuse to honour their princes. But kings verily, when they make men of no worth, Magistrates, they give them, yea they can give them no more, but the name: yea they do less for than, than a painter doth for the image that he hath portraited, for he can alter and change it at his pleasure, and make it and deface it, as seemeth good to himself: but they change not either the quality or the substance, they cannot alter his head, nay they cannot add or diminish an hair. And many times they set them so high, that they are ready at leastwise in affection, to set them besides the seat. All which should work lowliness in worldly governors, and should make them wary whom they advance.  
But our Prophet proceedeth & saith: O Lord I will sing them unto thee. He saith not, I will sing them unto men: neither saith he, that he will exercise justice and Mercy to please them. And doubtless as little regard will he have, of fear to displease them, but would respect the Lord only, 
Acts. 17.23.  because he did live and reign 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 advancement of his praise. Good reason therefore he should do these things to him, for verily, justice and Mercy that are practised by occasion of men, or for human respects, are flacteries, hypocrisies, idolatries: flatteries, because they are done to please men; hypocrisies, because they make a better show than they are; and idolatries, because they rob God of his glory, and cause men to fall down before men. But concerning them in things of a like nature, the Lord hath said, 
Math. 6.2.  They have their reward, that is, acceptance, honour, & ceremonies from men, because they are done to men. But the justice and Mercy, that have God for their object, 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, have him for a rewarder and recompense of them, 
1. Co. 10.13. Rom. 8.32. Psal. 16.11.  that is faithful. And having him, how can they not but together with him have all things also, because in his presence is the fullness of joy, and at his right hand there are pleasures for evermore. And this is it that Solomon saith: They have for their wages and hire of well doing, both glory and life. Again, it many times falleth out, that the Prince causeth a wicked instrument or person to be executed. The deed is good, but perhaps he is moved thereto, rather with courage and stoutness of heart in himself, than with the vileness or detestation of the deed. This work I say is just in itself, for the malefactor by his sin deserved the punishment, yet he that doth it, is notwithstanding unjust. Nay, I will say more than so: Respect him and the wicked affection of his heart, and then I cannot but say, he is a murderer, and that not only when with a hateful heart he causeth a guilty person to be executed, but when he hath appointed or commanded his innocent neighbour to be slain. On the other side, a Prince poureth out his favour upon a fit person. The action is good, and the man it may be deserved all that is bestowed upon him. Howbeit, he that did it, was happily moved with some blameworthy affection, as he respected kindred only, or considered favour, or did dread some fear, or had some such worldly regard or other. But here neither the man that did it, nor the deed itself, as in respect of him, is to be esteemed. And why? because it aimed neither at religious respects, nor right ends: & so by that means his Mercy becometh corruption, and his virtue shall be unto him, as if it were a vice. So much doth virtue desire to be cherished for her own sake, or rather so much is God (the very fountain of all virtue) jealous of his honour, and jealous also of our love, that he will have every good thing (to the end it may be good indeed) to be referred unto himself, and to the ends that he hath appointed, as indeed all is taken, and cometh from him alone, and therefore also should be referred unto him and his glory only, as the Apostle plainly showeth, when he saith: Whether you eat or drink, 
1. Cor. 10.31.  or whatsoever else you do, do all to the glory of God. To be short, the Prince should properly both refer and approve his actions to God, seeing that God alone, and not man hath set him up, and seeing that he is not to be judged by men, and seeing also that in the power, by which he is established, he hath none for his judge but God alone. Wherefore it is truly said by the wise man, That where the king's word is, there is power: none can demand a reckoning of him for that which he doth. And yet notwithstanding he saith also in another place, 
john. 19.11. Wisd. 6.3.4.  That this power is given him by the almighty, whose minister or officer he is, who also will make inquiry touching his life, and will sound even to his very thoughts. By all which we may see, that though Kings and Princes be supreme among men, yet they may not live as they list, 
Psalm 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 withal. Great and excellent things as we may see, are comprehended under these two terms, Mercy and justice: which are indeed the very abridgement and sum of all that kings should learn and do. And seeing that they are of so deeper a reach, and extend so far as they do, we may thereby plainly perceive, that it is no light care and charge to be a king, neither is it an art or trade easily learned, to rule well. And that is the reason also why in the words following, David telleth us:   

Verse 2. I will attend unto the perfect way, until that thou comest to me: In the uprightness of my heart; I will walk in the midst of my house.  
David in his former words had made a vow touching Mercy and justice. The things are good that all men will confess: but yet we are sure it is no easy matter to bring them to execution, specially for him that is not merciful and just. And that causeth the Prophet now to say, that he will study and endeavour to be such a one. His meaning in them words is, that he could not become a good Prince, unless he did first begin to be a good man, rightly ruling his own person, and his private life, that so having made proof of them in that calling, he might be the better assured of the practice of them, when he should come into public. This lesson and doctrine in quite and clean contrary to the courts and courses of our age. And what better proof can we have of it, than men's deeds and words. As for their deeds, they are too apparent, and as for their speeches they have passed this as a customary and ordinary point, yea they have made it a proverb, or byword, as we say, of an ill man a good Prince. Why do not they approve of this, A shrewd boy, a good man, if that be true? And why do they not bring up their youths in all dissolution and naughtiness? But God's truth teacheth us otherwise: for it is the fear of God that maketh a good man, and is indeed the beginning of a Prince. Whereof we may yet be the better persuaded, sith Princes (as saith Solomon) reign by wisdom: 
Pro. 8.15.  and sith also, that even of that wisdom the fear of God is the very beginning, 
Pro. 9.10.  that is to say, the beginning of a virtuous and wise Prince. The Prince certainly by his office is the guide of his subjects. He must then either know the way himself, or at leastwise learn it; or else how can he be able to direct and guide others? He is an example for them to frame their manners by, and therefore unless he can frame his own well, he shall do them small good. But saith the same wise Solomon, 
Pro. 14.12.  There is a way that seemeth right unto a man, but the issue thereof tendeth to death. The Prince therefore, both as in regard of himself, and as in respect of his subjects also, hath great need to take heed thereto, and the rather because by many avocaments, as if it were by bypaths, he may more easily be turned aside than others. And that causeth Solomon in another place to say: The way of a fool is right in his own eyes: 
Prou. 12.15.  by which also he would give us to understand, that it is not his own opinion or judgement, that he must believe, and much less must he stick to the opinion of other men, seeing that all men are nothing else but obscurity, yea the world itself is very darkness. In which regard we may say, that our steps are nothing else, but so many stumblings, yea so many falls. And yet notwithstanding, they are our steps still, yea such as God weigheth well, and examineth rightly, yea such as the Lord hath always before his eyes. Wherefore certainly, 
Prou. 5.21.  if other men had need, much more the king must say with David, O Lord cause me to know thy ways, even thy commandments, to the end, that mine eyes may see them. Let thy word be a lantern unto my feet, 
Psalm. 19.8.  and a light unto my path: yea to pray as he 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 iniquity to have dominion over me. Light of nature, good intents in ourselves, other men's advise or example, will not serve here. For neither are the● the way, neither will they steed us to direct us therein. No, God's law only is this way: 
Psal. 19.7.  that way (saith he) which restoreth the soul, which giveth wisdom to the simple: this was the way that made him, even then when he as but a Shepherd, to understand 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 advised with the Word, first. So much studied he in this book of the Law, that God had graciously given for instruction to him and all other Princes. And herein he did the rather and the more diligently employ and busy himself, because God had commanded him, and such as he was, 
Deut. 17.18.19.  That after he should be set upon the throne of his kingdom, he should write out a copy of his law into a book, to the end, saith he, that he might learn to fear the Lord his God, to execute his law, and not to lift up himself in pride above his brethren, that so the fear of God might hold him in his duty, and within the bounds of Mercy and justice, without declining therefrom either to the right hand, or to the left: without which he could not but go aside, either to the one hand, or to the other. To the left, as they do which make an occupation of rigour and roughness, that so under the pretext of austerity, they may obtain with the hurt and loss of some poor and misrable people, the reputation and credit to be good justices. Concerning whom Solomon saith, Be not ye just over much. 
Eccle. 7.18.  For who art thou O man, that wilt rule the balance more right and straight than God? God I say, Who hath made all things in weight, number, and measure. To the right hand as they do, who under the pretext of pity, will with the hurt and hindrance of justice, play the merciful men: of whom the same Solomon saith: Many men will boast, every man of his own goodness and mercy, 
Prou. 20, 6.  but where shall one find a faithful man? But who art thou also O man, that undertakest to be more merciful, favourable and gentle than God? God I say, that is an infinite fountain of mercy. God I say, who of that infinite mercy of his only, hath made thee, hath maintainned thee, and sustaineth and nourisheth thee, in whom & by whom alone thou art and must be just and merciful, and without whom, if thou suppose thyself to have justice, it is but injury, and if thou take thyself to have mercy and compassion, it is but hard heartedness and Tyranny.  
Neither must man's wisdom here glorify or lift up itself against this of Gods, as though it understood some further secret, mystery or matter, in or about these gracious qualities. King's reign by God, and therefore they must be directed by him, yea they shall best and longest reign, that serve him best and most. Now serve him they cannot, but according to his will: and his will is not known to us, but by his Word and Law. They prosper through his blessing, and his blessing is upon 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 reign well and long, is the fear of God in their hearts, and integrity and uprightness in themselves. Which that we might be the better persuaded of, 
1. Sam. 2.30.  God telleth us that be will honour them that honour him. The only shadow of these qualities made the Heathen to rule well and to reign long. Then what will the effect and the substance do? 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 beloved and feared of their subjects, who can or will doubt then, but that a good, a godly, and a virtuous Prince, obtaining them from God in himself, and possessing them and expressing them to the people, shall be reverenced of his own for them, and admired at of others, abroad, when he doth accomplish and perform them. Wherefore I will study saith he, this lesson, waiting till thou come O Lord, and draw nigh unto me, making me quiet and peaceable in my kingdom, that so coming with full authority, and a good measure of graces from thee, I may find myself fit therefore. Yea to this end also will I study, read, hear, and learn, that thy blessing being begun in me, by this means may increase upon me, as thy fear also in me, that so thou O Lord God (who art the beginning, midst, & end of all things, and hast bestowed this favour upon me to be a king) mayest also give me grace to reign, yea above all things to be a good king, and to rule and reign holily. And in the self same steps and trace, must all good kings tread, or else it will never be well with them. For if they think upon other men's bad examples, or weigh weakness in themselves, or take of trouble, past, present, or to come, a thousand to one but they will go awry. Of a truth David after that he was anointed, was not without his troubles and trials. The holy history showeth, that he had both the Philistims and Israelites against him, strangers abroad, and them of his own people and house at home. Yet he was not discouraged for all that, but he waited upon, and looked for the accomplishment of God's promises, and expected the very time and hour that God hat set, traveling notwithstanding continually in the duties of his calling, and above all things being careful for, yea as I may say, curious about the glory of God. And why hath God in the word, and in the world, set forth his own and others examples? Is it not by them as it were to provoke to well doing? To a Christian king, this is a great favour of God, to be borne a king, and to be lawfully descended to the crown, and to wear and enjoy the same. But who maketh use of these mercies? If a man come not to it when he would, and as he would, he beginneth to doubt of God's grace, and falleth to shifting: whereas he ought rather steadfastly to assure himself, that he shall come to it in good time, even in that time which God hath appointed: who being the protector of kings and princes, of laws and lands, will never fail the one or the other, if they steadfastly depend on him. Again, if they be once in possession of it, who abuseth not God's mercy, and turneth his, grace into wantonness, and their lawful authority into Tyranny? So hard a matter is it to keep a mean, and to tarry the Lords leisure. And whereas God, the better to hasten Princes on to their due, and to settle them more fast in their kingdoms, will have them to call upon him, and to walk in the obedience of his will: and the yield him, is to cause their subjects to call upon him in spirit and truth. And for their better encouragement, he hath promised them that he will find them when they shall come unto him, and manage his house well, and carefully watching over his family, receive a blessing in the end, with that good servant in the Gospel, whom his master will make ruler over all his goods: 
Math. 24.47.  yet hardly shall we find any king provoked by these good things, or discouraged by the contrary evils, from violating their places & callings. Those certainly that tee themselves seated in their thrones, and without contradiction acknowledged of their subjects, that they in the midst of man's vanity, should overshoot themselves, and exceed their bounds, and think in their prosperity they have no need of God, it is not much to be marveled at, because they suppose they hold it from their ancestors and human right. But he, who in all evidency of judgement is become a sovereign prince by God's grace only, who by the hand hath drawn him from the depth of misery, and yet seethe himself at the pits brink, but that God holdeth him from it, he I say, aught to have another manner of motion, and another manner of pulse, or else surely his state the same hand that hath hurt and stricken for sin, might salve and heal for his own mercy's sake. And as mean might is there in our plots, in our negotiations, in our treaties with other. For he that 
Prou. 16.7.  hath said unto us, when a man's way pleaseth God, his very enemies shall become his friends, hath by consequent taught us, that if the Prince's ways displease the Lord, that then he is mighty enough to harden them against him by sundry means, as war by sea and land, open hostility, private practices: and indeed powerful to cause them that were friends and confederates, to revolt and fall away from him, as be did from David his friends, his counsellors, yea his own children, and that in the time of great peace and prosperity, which no doubt of it, did and might increase th● judgement and afflictions.  
And this is the cause why he 〈◊〉 earning, I will walk in the integrity or v●●●ght. Yea I of my heart, that is to say, I w●nd say, O how know the upright way for s●●clare my love do, & be never a whit the b●● means that he God I say, 
Ps. 139.11.12.  because darkness is light unto him, and the night and the light to him are both alike. The people, because myself should stand them in steed of a light: yea the people I say again, because by the multitude of their eyes, they pierce even into the thickest of my close and hidden places, yea even into the bottom of the vices of their prince. And in respect of men I will walk in this course, the rather to remove surmises out of their minds, and obloquy and ill speech out of their mouths, nothing being more ordinary with them, than not only with a cause, but without a cause to detract. And as in regard of God, I will the rather observe it, and do it in deed, because he being the Lord of all (even he whom I call upon, and upon whom I wait) will come and call me to an account, and say, Well good servant 
Luke 19.17.  thou hast been faithful in small matters, take thou authority notwithstanding over ten Cities. Thou hast had skill, and been able to govern thine own house, now take charge of mine. In this little authority and small power in comparison, that I committed into thy hand, thou hast carried thyself as thou oughtest, I will therefore establish thy throne for ever, I will put thine enemies under thy feet. This vow I confess, is a very hard point for a Prince. Why, and so are all excellent things: And shall he therefore neglect them? And they will be so much the more hard, if his will be tempted with power, and his power be provoked by liberty, and his liberty lash out into licentiousness: or if sin and evil come, and present itself even to confront him, and that after diverse manners, and under sundry masks (as no doubt but it will) sometimes amiable to allure, sometimes ugly to terrirfie. But David knew well how to discomfit and overthrow these crafts and deceits. And therefore he saith, as for the discharge of his own conscience, so for the instruction of all other, whom it may concern:   

Verse 3. I will set no wicked thing before mine eyes. I hate the works of them that fall away, nothing thereof shall cleave unto me.  
David heretofore, as we have heard, made a solemn vow to keep his heart sound and sure unto God. And good reason it should be so, for if such as have a place to keep, or a fort to look unto (to the end they may always keep the enemy far off) do as well watch against afterclaps, as for fear of present peril. Shall not we think that we have as great need to look to, or watch over our heart? Yes verily. And therefore the Lord commandeth us in his word, above all watchings to observe the heart. Which that we may the better keep, and settle our hearts unto God, we must know that it becometh us to keep our eyes, and indeed to stop our ears also. For vice hath great power and force against men, yea it easily ensnareth them by the ear, thorough dissolute words, and lewd and evil speeches which corrupt good manners. 
1. Co. 15.33.  And a great entrance hath vice also into our hearts, by occasion of the windows. For even as when the enemy hath gained our sentinels and watchtoures, our overthrow in all likely hood, is not far off: so is it when pleasure hath bewitched our eyes, and sin thrust itself, by the strength and sting of it, into our souls. Which we may see to be true even in our first parents, who were taken, yea overtaken by the ear, by the only whistling of that wicked and wily serpent, who empoisoned by his sweet and coloured speeches, their hearts and their spirits, they being then notwithstanding upright, and undefiled through creation, and as yet not subject to appetites, nor worldly discourses, as we are since sin entered into the world. Oh than what may Satan do now by our ears, against a, spirit that is sensual, against a heart that is fleshly, against reason vanquished by sense, and against a will, that savoureth of nothing ●ut carnal appetites? So we see, how David was caught, and yet a man according to Gods own heart. He had no sooner set open the window, but the thief entered in thereat: vice I mean, that assayeth nothing else, but by offering a taste, craftily to surprise us indeed. And mark I pray you, how sin proceedeth in him: by the eyes it surprised the heart, yea it spoiled and rob him of his soul. Of a gracious king, and godly Prophet, he made him in a moment a wicked adulterer, and most cruel murderer. But withal consider the equity of God's judgement. By the same window the Lord causeth him to see his fearful wrath entering upon him, and to behold the falling away of his son, the revolting of his people, and sundry such like, which are indeed the ordinary companions of our disorderous enormities. So mighty to evil, is our infirmity, and our might and power to resist it so weak. Doth not our own observation of others, and experience in ourselves teach us, that if the eye be once gained, our fort yieldeth up itself, it can no longer be kept. Which the Prophet being well acquainted with, doth in one place pray, Turn away mine eyes from regarding vanity, 
Psa. 119.37.  as here also he telleth us, I will shut mine ear. And our Lord and Saviour saith: 
Math. 5.29.  Pull out the eye, if cause thee to hazard or destroy thy soul. In steed whereof, the Princes of our age (that they may the better give themselves over to evil and sin, and so not be seized with the mischiefs that follow thereupon) most commonly set open all their five wits and senses as we say, to pleasures: but against pains, punishments, and miseries, they shut their eyes. Whereas indeed it were more fit for them, to behold these, because thereby they might prevent evil, be humbled in themselves, and show compassion to others: and to shut their sight against the other, because the more they look upon them, the more they draw iniquity with the cords of vanity. 
Isaiah. 5.18.  But we are to see what it is, not to set our eyes to behold evil. Surely it is to fly evil: it is to fly and avoid the occasions of evil, it is to arrest sin at the very bar, and to keep it as far as may be from the gate, that so having no entrance, it may have no prevailing. But hath it sometimes gained, and prevailed even upon the eye? Let us not despair for all that. God hath provided for us good means to cut it off, and to pull it out. Let us look to our weapons, and labour to use them, sith God hath been pleased to minister divers unto us, against the fraud and the force of our eyes. As for example, let us stay ourselves upon, and defend ourselves by our reason, against the assault of our appetites. Let us oppose ourselves against our will, being fortified by God's word. 
Rom. 7.23.  Against this law of our members, let us set the law of God, the force of the spirit, and the power of the soul. And then let us not doubt, but that God will assist us, that he will come and heal us, yea that he will help us and claim us for his own, for so hath he promised. And this is indeed the combat of a soldier, yea of Christian princes against pleasures, against profits, against affections, and whatsoever else, because as that is true that Solomon saith: 
Pro. 16.32.  He that is slow to wrath, is of great wisdom, but he that is of an hasty mind exalteth foolishness: so that is true likewise, He that mastereth his affections, is more than he that subdueth or conquereth a city. And let us not suffer ourselves to be kept in by full force and strong hand as we say, and to forsake and leave to our enemies, the base court, and the whole place itself. Such cowardice we should so much the rather avoid, because it draweth after it, fire and faggot, sacking and pilling, slaughter and sword, even the very wrath and curse of God, which followeth him at the heels, and very often breaketh out from the Prince upon the people, and from his closet upon his estate. And thus we see how the Prince should hold and reserve his heart to God, even against his own eyes, that is to say, against the corruption, yea against the very Treason (as I may term it) of his senses.  
But even without, there are beside his own corruptions, sundry other people, that slavishly offer themselves unto him, to feed his fantasy, and bring him his pleasures, yea put his delights as it were into his hands. These are common plague-sores in Princes palaces, and very poisoners indeed of the public fountains, from whence so many millions of people and persons have to draw the water that they must drink. But David will keep himself from these, there is his care: and admonish others to beware of them, and therein he expresseth his love. And this is the cause why in the very next words he saith, That he hateth the works of them that fall away, that nothing thereof shall cleave unto him. He saith, he hateth their works or deeds, and yet for all that he hated not their persons, but he hateth their plague and their contagion. He hateth not them that were infected with the plague, or were leprous: nay rather he desired that they might be healed, brought back to their former health and soundness, and as it were set in a good way. In which he notably showeth his discretion, discerning between good and evil, men and matters, and expresseth his love, labouring the conversion of the corrupt. A notable example for all men, but specially for Magistrates to imitate. Howbeit in as much as vice and sin is a contagious poison, which maketh men infected therewith, no less dangerous to other men, than to themselves, he protesteth that he will not suffer them about him, that he will lodge them without the host of God's people, as plaguy persons, and as lepers were wont to be, and that nothing that hath touched them, shall come nigh him or his. By all which he would give us to understand, that such kind of men should be far removed from the closerts and chambers of earthly kings and Princes, showing that David so far doth sunder them from himself, that neither their persons, their portions, nor any thing that hath touched them, shall come nigh to him. Their sight and presence, their breath and speech, yea their very apparel should be suspected, and feared to be contagious and infective, and that with a more piercing poison, than plague or pestilence, yea the same more presently and dangerously assaulting and hurting than they, because it passeth from the body to the heart, from the heart to the soul, and as it goeth, increaseth, and multiplieth his strength, according to the proportion and nature of the place which it setteth upon, or taketh hold of, and by consequent spreadeth itself from a groom of the chamber, as we may say, to the king, from the king to his subjects, from this present age, to and upon posterity to come. So well skilled and able is human infirmity to prevail against our power and force. And so mighty is vice, when it is armed with authority, or hath a powerful example to countenance it, and yet notwithstanding of itself both feeble and ill born, as it is shameless and cowardly of it own nature. And therefore not only in hope of victory, but in hatred of evil specially, every good man, in his measure, but most of all every godly prince should say, as David doth in another Psalm, 
Psalm. 6.8.  Away from me all ye workers of iniquity. But here the Courtiers will say, we describe a monk rather than a man, and paint out rather a pilgrim than a Prince, and a cloister or covent, rather than a court. And they will tell us, that kings must have their pleasures, and that it was never seen otherwise as yet. And verily, who or what is he, that plainly perceiveth not this, that the bitternesses which accompany crowns, had need to be sugared and made sweet with pleasures? And who will deny, but that so many griefs, sorrows, heartbreakings, and headbreakings, as Princes have, should be mixed with much joy and delight? We allow them to others, and they look to enjoy them: much more fit are they for Princes, and they should have a greater portion thereof, because they have more measure of fear, care, and other human passions. And this we should verily be persuaded of, that because they are become kings, they cease not therefore to be men like unto ourselves, but rather for that show themselves so much the more men, by how much they have more occasion for man's corruption to work upon, than meaner people. Neither is it needful, that to be kings, they should be frustrate or deprived of honest pleasures, but rather that they should be furnished with heavenly graces, both to make them meet for their callings, and to instruct them to use these pleasures well. Yea I say further, that besides these pleasures which they have and may use as men, I would have them to have pleasures of the greatest excellency that may be: I would have them to have pleasures indeed royal, and well fitting and beseeming kings, that as their places are greater than others, so their pleasures might far exceed others. Yea I would further have these pleasures to be so great and precious unto them, that for them they should forget their other pleasures, yea that the other in comparison of them, should become and be counted displeasures. Think but a little of this I beseech you, what pleasure David received, yea what deep and inward pleasure he had in his soul, when notwithstanding the spite and malice of the Philistims, he had brought the ark of God into the city of God. 
1. Sa. 6.2. etc.  A man would have supposed, that he had almost forgotten his dignity, and that he had lost his countenance and kingly grace, if he should have seen him dance, skip, and leap, even as if it had been out of himself. And his wife Michal, a very pattern of worldly wits, frumpeth him for it, and saith: O how glorious was the king of Israel this day. But he telleth her plainly, That that he did was before the Lord, 
●. Sa. 6.20.21.  who chose him rather than her father & all his house. And if that were to be vile, he would be yet more vile than so. Solomon his son likewise, when he saw the temple furnished, and beheld the service of God settled, and placed therein, for which great favour also, he did so solemnly thank God, as is recorded, who I say is able to conceive in his heart the great joy that he received thereby? Or who would set in a balance 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 Emperors that conquered the Pagans, & were protectors of the church. Yea in our age that great king Francis, so much renowned 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 even for that little labour and love which he gave unto virtue, and employed about learning, he liveth, and is worthily remembered even to this day, and shall live for many ages hereafter. The least and last hour of his life almost, being well employed, was of more worth than all his years before, and that was it that got him the name of Great, made his very famous.  
But behold Christendom, since that time hitherto, for many years together, tossed which differences and diversities in religion, states troubled under that pretext, and the people beaten down, yea utterly ruinated. All sigh and groan under the burden of their calamine, all breath after and desire some reformation, and some better estate and condition, if it might be. Think with yourselves what great love should that king purchase at the hands of his age, and what glory should he procure in posterity to come, what peace and joy in his own soul, that should build again the Lords temple, that should rear up his altars, that should purge his service from corruption, and should by these good means, and such like, compound schisms, divisions, partialities in the church, in the State, and every where breaking forth? And should take from robbers and Tyrants all the matter and occasion of their conspiracies; and of their monopolies, and private profits? and should give 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 souls? And should draw or ●ull from under so confused a Chaos, and heap of all excess and outrage, a good government, a certain and settled order, and a cheerful light? Certainly I persuade myself, that the people even of a certain earnest desire, and unfeigned good will to such, would kiss their apparel, and reverence every thing that did belong to them, yea they would rejoice exceedingly. And good reason, because they were restored as it were from death to life, and from all misery, to all mercy both outward and inward. And I think verily, that such a prince with so many clap of hands, and blessings, as he should receive, would go out of his body, and be void of his senses, and become altogether spirit, and altogether soul, so far off would he be to think upon, or make account of these poor pleasures that men esteem to be such. These are the pleasures of a king, yea these are the pleasures that I wish with all my heart, might be heaped, with measure pressed down, and running over, upon my king: pleasures pure, and free from all displeasures and greeffe, which to think upon, or remember, is full of honour, of profit, of joy, whereof the pleasure and sweetness also, doth not whither or decay; pleasures, by which he approacheth to God, and is exalted above honour itself: and not those victous and sinful pleasures, which creep upon the earth, and cause a Prince to be a private person, and a man a beast as it were, as we see particularly in Nabuchadnetzar, mentioned in daniel's prophecy, 
Dani. 4.30.  and as Hoshea showeth it in plain speeches, 
Hosc●. 4.11.  saying, Whoredom and Wine, and new wine, take away the heart. But touching such plesaures, the king I speak of, will say as David doth, I will fly from both the persons that fall away, and the fall away themselves: nothing that belongeth to them, shall approach unto me. But David made a vow concerning two points. First, that he would be upright in all his judgements. And this respecteth other men, with whom he should have to deal, and is as I may say public or common. The second, that he would be pure and clean in his conversation. But this concerneth himself, and may be termed private. Howbeit good also, whilst other men seeing his holy conversation coupled with fear, 
1. Pet. 3.1.  might learn to glorify God in the day of their visitation. And both these are according to the double person that he sustained; as he was a private man, holy life for good example was fit: and as he was a king or Magistrate, execution of justice was more than necessary. Otherwise, if he had failed in both, he had destroyed both ways, and if he had failed in the one, and performed in the other, he had as fast pulled down as set up. And therefore that he might be the better helped and furthered to them both, he saith of the one, That he will fly both the occasion and the contagion thereof, and contains his eyes, and utterly abstain from the wicked. And for the other, the better to preserve the integrity of his reason, and of his judgement, yea his uprightness, as well towards his neighbours, as to his subjects, he saith and promiseth to practise himself that which he had delivered, and therefore he addeth:   

Verse 4. A froward heart shall departed from me: I will not know or allow of evil, or of an evil person.  
BY these words, froward heart, David meaneth such a one as hateth the upright way that he proposed unto himself, and propounded to others to follow and walk in. And the reason thereof is expressed in salomon's saying. He that walketh in uprightnessee (saith he) feareth the Lord, but he that goeth by odd courses in his way, despiseth him. And why should not we take it to be such a sin indeed, even contempt of God, when dispightfylly we will refuse the way of good works, which he hath prepared for us to walk in, and will follow bypaths of our own and of other men's devise? But if a man would take it more largely, specially since the corruption of our first Parents hath entered into the world, we shall see, that our uprightness, yea the uprightness of all and every one of us, is so vitiate and corrupted, that none can be counted better than perverse and froward, be he what he may be in his own or other men's judgement. Howbeit, here he calleth them perverse or froward, that delight in their frowardness, yea that please and flatter themselves so much therein, that in their frowardness and perversity, they will not spare to pervert and corrupt all things, even the good course of honest life, and the very laws which are established to redress things amiss: whereas good people knowing their own imperfection, stoop down to the laws, and under the laws, and according to them enforce to reform, both their heart inwardly, and their life outwardly, knowing that they have need of this, and all other good means, to redress and reform the world of wickedness that is within them. He had said before, I will study in the right way. Away then from me must all those that pervert their paths, and lead themselves as he saith in another place, to crooked ways. He said, 
Ps. 125.5.  That he would execute right judgement. Therefore they must departed, that pervert judgement: concerning whom it is written in the law: Cursed be he that maketh a man to go out of his way: 
Deut 27.18. Deut. 2●. 17.  cursed be he that perverteth the right, yea indeed they are doublie accursed, because they pervert 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 show thyself froward: even thou O Lord (saith he) whose ordinary way is goodness and mercy, yet sometimes, and in some things, thou art pleased to go aside from that way of thine, to the end thou mayest exercise thy most just wrath against the perverse and froward. But concerning the point: this we may certainly hold, that the soul even of the best (if there be any one better than another) is of itself, so infirm, and so lowable, specially to evil, both in the will, and in the understanding thereof, that it needeth not either props or objects, to provoke the uprightness of it, or to draw it away, for of itself it can do nothing, but see, delight in, and perform evil. Nay rather it hath need of all stops and stays, to hinder it therefrom, and of all good and gracious helps, to hold and keep it in well doing. Do not we see, that one very word corrupted or perverted, changeth the law? One masked or disguised circumstance altereth an action: one indirect: speech, or a little Sophistry, supplanteph judgement? And from thence flow those false decrees, ordinances; and sentences, that kings and states many times make and give 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 and Maginrates, for not preventing evil in other, as for performing it in themselves. And great reason, because they have infinite more means to provoke to well doing and obedience, than the meaner sort. And therefore David, who knew that God had authorized him, and that God was in him, speaketh after another sort. Yea (saith he) I will not acknowledge nor advow them: that is, as we would say in plain English, I will not account them for mine, or any manner of way belonging unto me. They shall not at any hand attend upon me, or in any thing serve me. He spoke it of such as fell away, and were out of order, and unruly, of whom also he saith, that nothing belonging unto them, shall so much as once touch him. As though he should say: I will have nothing of theirs: and I will do it to this end, that they may not corrupt me. He speaketh it as we have heard already, of the perverse and froward, of those same black and wicked souls, they shall touch nothing of that is mine, they shall have no part or fellowship with me. And this will I do, to the end they may not abuse or deceive me. He meaneth that he would not communicate unto them, or bestow upon them any part of his authority, of his dignity, of his strength: no that he would not so far forth as lay in him, bestow upon them either offices or honours. For this is certain, he that honoureth the perverse and froward, increaseth them in themselves, as in regard of their own minds, and amongst others also. In themselves, because that evil in creaseth them in strength and power. For the more wicked the men are that are advance, the greater evil do they commit, because they have power in their hands. In others, because it stirreth up by the same arguments of honour, of preferment and power, a wicked b●d and stock, that is in men ready to sprout out, by that bad example, and abu●e of that holy authority that is bestowed upon them. Whereas without it, such a wicked man could be able to do nothing: he could hurt none but himself, and it may be that his poison (because he could not evaporate and vent it) would strangle himself, and stop his breath. But make such a one a Magistrate, and wha● ensueth? justice is destroyed, because h● that is exalted, is unjust: religion shall be suppressed, because he that is irreligious, or hath no care of true religion, but rather is an enemy to it, is advanced. And this we may be sure of it, shal● be so much the greater, by how much ●he power and proportion whereunto ●he shall be lifted up (be it in Church o● Commonweal, in a City, 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 insolency, extortion, and all manner o● cruelty, as though some new Pharaoh or Phalaris were raised up. Or commi● unto him the keeping of the bag, and then you shall see nothing but catching and snatching, craft and covetousness yea very treachery and treason, as if the spirit of old judas, were raised up from the dead.  
King's think to wash their hands from this wickedness when they be sorry or grieved for it. Though that be somewhat, and indeed much more than such mighty men many times practise, yet it will not serve their turn. Pilat by that ceremony thought to clear himself of Christ's innocent and guiltless blood, but all that notwithstanding, he was a murderer. The thing that deceiveth them is this: They consider not that they shall render an account thereof: neither consider they, that of all these enormous and sore strokes that fall upon their people, they are the very first movers and authors, and the wellsprings from whence they flow, because they have placed such over the people, as can do nothing but oppress. As for the officers themselves, even those that make the greatest ado in their places, they are nothing else but staves in the hands of the wicked to strike withal. He that giveth authority and power to a wicked man, committeth a foul offence. For he avoweth and alloweth all the evil that he doth, yea he assisteth him to do it, because he dareth him his hand, yea he doth it indeed because his power performeth the same. And reason will show it us. In actions that depend upon us, and be in our power as we say, to do, there is small difference betwixt suffering them to be done, and the doing of them, unless it be that to suffer them, seemeth sometimes to be the more faulty. This will be thought a paradox in reason and religion: but weigh this well I beseech you. He that doth it, is moved with prosit, and receiveth some advantage by it: and the more he hath of temptation the less he hath of sin. But he that suffereth it, receiveth damage by it, in his honour, in his subjects, in his estate. In his honour, because it is impaired by evil: in his subjects, because they are oppressed and made worse by bad example: and in his state, because by sin he haileth down upon it judgement and confusion. If he were but an indifferent and mean man, as much inclined to good as to evil, certain it is, that he would not have the evil done, that he would not suffer it, specially seeing that there is adjoined with it his own damage and hurt. Suffering it, is now no more passion, as we may say, it is action, yea it is worse than the action, because he that suffereth it, taketh pleasure therein. And to delight in sin, is as bad, if not worse than sin: and the rather because the Prophet in a feeling and fearful heart saith: If I delight in evil, 
Psal. 66.18.  God will not hear my prayers. And a strange metamorphosis doth sin 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 have the praise and the profit of such victories, as wherein their generals and captains fight and prevail, and the credit and glory of the conquests, in which their lieutenants have laboured, and taken sore pain. And yet they will make themselves and others believe, that they are not partakers of the blame and shame of their evil Magistrates, and unmeet Officers when they commit injustice, and of the sin of their courtiers, when they do violence, and of their treasurers and exchequer men, when they do extortion. But the law saith: He that hath the profit, he must also endure the pain and the damage. And if man's law in die light of nature could say so, no doubt but God's law in the precise equity thereof will much more affirm it. And sith the labour likewise of the servant belongeth to his Master, whether he do well or ill: no doubt but he that will tithe the pains, the labour, and the valour of all men, and bring it to his own pleasure, to his own profit, to his own praise, must think also to have the self-same, portion, in the disgrace, in the evil speech, and in the pain that falleth out at other times. My meaning is this, that sith from the loss of sundry men's lives, the kings of the earth draw glorious victories, and from diverse men's purses, great and infinite treasures, neither of which they have made, or can make, that therefore certainly and indeed by very good reason it must needs ensue, that seeing it is either through the Prince's default, or through his deed, that many injuries and injustices are committed by them whom he hath negligently and carelessly established in the government, he must needs undergo a just condemnation therefore.  
Now from actions and deeds, David cometh consequently to deal with words: and from the heart (the very mover or moving of actions) he passeth to the tongue, the very instrument and mean of speech: the tongue I say, 
I am. 3.6.  which (as Saint james saith) defileth the whole body, and setteth all the world on fire, but in the end (saith he) is set on fire by hell itself. Wheretore we have need of great aid to restrain and repress this fire, which will cast us, if we avoid it not, into a most fearful fire, of endless death and condemnation. And therefore the Prophet David presently addeth, saying:   

Verse 5. He that privily woundeth his neighbour with his tongue, I will cut him off And afterwards in the same verse, passing from words to thoughts and gestures of loftiness, he saith: He that hath his eyes lifted up, and a gross or high heart, I can at no hand suffer or indare him.  
AMongst the manifold mercies that job in God's name promiseth to them that fear the Lord, this is one: 
job. 5.20.21.  The Lord shall deliver thee from the force and power of the sword: he shall hide thee from the scourge of the tongue. If we mark these words well, we shall see, that there is as we say, a gradation in them. For his speech ascendeth, and his meaning is, That the tongue is no less dangerous and hurtful than the sword. Nay rather it seemeth to be 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 body only, but the good name: in all which, respects also, they are surely more hard to be healed and helped: which though it be true, as in respect of all men generally, yet the nearer they are to Princes, that use to strike with that weapon, the more grievous and great are those wounds and blows. Great I say, because the tongue there, provoketh, yea inflameth a very great and mighty power, yea such apower, as hath (saith Solomon) in the outward part of his lips, death or life. Great again I say, because it is skilful to possess beforehand, and to pervert an ear, that is very much busied: and by consequent more meet to believe everic matter, than to direct or order all, or any thing. Dioclesian the Emperor was a very wise Prince, and in his wise doom he could truly say, That two or three courtiers could quickly seize or take hold of a Prince's care. What meant he thereby? Surely this: that by such men's means he did understand every thing: they caused him sometimes to look this way, sometimes that way, and to carry such countenances to or against others, as pleased themselves, wherein many times their sin by abuse of the tongue was the greater, by how much they did not only speak beside or against truth, but delivered 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 clean, and exempted and freed to the uttermost, from the poison of lying, flattery, detraction, and other such gross corruptions: which, (if the passage thereof be 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 iniquity be perfected.  
Prince's hands we say, whether it be for evil, or for good, are of very large reach, even unto the skirts & borders of a very great Empire and Kingdom, yea many times unto other men's territories and governments. The blows and strokes which they give, are very fore and heavy, even according to the proportion of the Prince himself: and yet they are but set on work, or thrust forward by a very light & slight tongue, which afterwards can neither call these blows back again, nor repair the breaches that they have made. But if wicked tongues be damageable and hurtful to Prince's servants, as they are, because they make them to become flatterers, false witness bearers, etc. they must needs be much more hurtful to Kings and Princes themselves, if they once draw nigh to their persons and presence, because through slander, and lying, and ill speech, they trouble their estates, and by flattery, they blind the Princes own eyes. And therefore in this respect, good men have good cause to say as the Prophet doth: 
Psa. 52.1.2 3. etc.  Why boasltest thou thyself in thy wickedness, O man of power? The loving kindness of God endureth daily. Thy tongue imagineth mischief, and it like a sharp razor that cutteth deceitfully. Thou dost love evil more than gored, and lies more than to speak the truth: thou lovest all words that may destroy, O deceitful tongue. So shall God destroy thee for ever. He shall take thee and pluck thee out of thy tabernacle, and root thee out of the land of the living. Wherein it shall not be amiss to mark how and after what sort the tongue proceedeth, & effecteth these evil things. By ill speech they disguise good men's actions and deeds, and set another manner of hue and shape upon them, than indeed they bear. And the better men are, the worse are they spoken of. The reason, because that their proceeding being less close & coloured, their goodness and well doing is so much the more laid open to calumny and slander: that we may say nothing of the hateful heart that the wicked carry against them. And this is certain, that where slander seethe the flesh naked, or a man laid open, it will not with Shem and japheth cover it, but rather with Ham rejoice 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 own teeth. And what are the effects that flow from this evil? The better the men are, the more sensible and feeling are they, the sooner offended and grieved, and by means thereof begin lively to be touched, yea being touched indeed, either they become malcontent as we say, or at the least thrown down into despair of their state, and past hope of recovery, they make themselves unfit, either for public or private, and unprofitable almost for any employment. And from hence come so many disgraces offered them from abroad, so many just forrows and sigh in themselves, by means whereof the country and Commonwealth, have oftentimes been spoiled of worthy persons, and besides these noble and worthy spirits, cast down in themselves, and disgraced before the world. And these and sundry such like are the fruits of slander or ill speech. But flattery is much worse, and more dangerous by much, for by it the Prince is disguised to himself, yea he is so subtlely deceived, that he doth not any longer know himself, or his own estate, turning his vice into virtue, his cruelty into justice, his cowardice and faint-heartedness into clemency and mercy, telling him that his words are Oracles, that his laws are above all reason and nature whatsoever, that he himself is not God's 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 thereby, and the effects flowing therefrom, desperate, and past recovery. Surely, surely, these are not only close and secret, but dangerous and deadly wounds For it appeareth by the stories of all ages and times, that these adulations and flatteries, these adorations and worshippings have very quietly, and almost without any sense or feeling, brought the most mighty Princes of the world to their end, as if it were oxen that did wear the garland against the day of their slaughter. Nature teacheth the quite and clean contrary. And we see by experience that Chirurgeons heal, when they hurt and put to pain. Whereas flatterers tonugs kill men, when they would seem to tickle and please them. The feeling knowledge of this point, made David elfewhere both to pray and say: Let me not eat the delicates of the wicked. 
Psa. 141. ●. 5.  Let the righteous rather smite me, for that is a benefit, and let him reprove me, and it shall be a precious oil that shall not breaks my head. meaning, that the reprooses of the righteous, yea his very wounds & stripes are as a precious balm or oil, to help and heal. And Solomon after him: The chiding or rebuke of the wise, is much better than the song of the fool. And therefore much better indeed is the free speech of a good and faithful servant, than the enchanting words of flatterers. Wise Princes in the world, have always taken great heed to keep themselves safe and sure from such people. Hence is it, that even the Heathen could say, It is better to fall into the hands of crows & cormorants, than to come amongst flatterers. And they have rendered this reason of it: For those do but pray upon dead carcases, and those eat upliving men. And we read of sundry great kings, who fearing that their favourites, courtiers, and attendants, did set a better colour upon causes, than they were worthy of, or had indeed, would now and then dissemble their states and persons, that so from the common sort they might the better understand that which they could not by their friends and favourites. This was a good intent and purpose I confess, but not well guided or ordered. For what could they learn thereby but the common voice of the people (as we say) which is as ready to blame the good, as to accuse the evil, yea many times more ready to that than to this, because as the wife man saith, The just is an abomination to the wicked: and our Saviour telleth us, that the world will love his own. But the truth is, kings that are wise indeed, will practise another manner of matter, and keep a far other course. They will choose virtuous people, and place them about them, and they will give all manner of liberty to those that are not passionate, to speak unto them: yea they will open their mouths that are fit to speak, and will take in good part their good advertisements and counsels, yea they will profit by their accusations, whether they be bend against their actions, or against their persons and lives. And good reason it should be so: For they speak from a sound heart, and direct their words to religious and right ends. And besides the wise man telleth us: A faithfulfriend is the medicine of life: it purgeth the affections, and correcteth the actions. And the same wise man addeth, saying: He that seareth the Lord, shall find such a one. And ●f we should profit by that which is spoken untruly, and with an unsound and hateful heart, that so we may bring out of men's darkness the sound light of faithful obedience, as we see David did at the railing of Shimei: Should we not much more make use of that which is delivered truly, as in regard of matter, dutifully, as in respect of manner, and sundry as in regard of affection?  
This is a doctrine and lesson most necessary for Princes to learn, who in steed of opening such men's mouths, must stop and shut their own ears against them: and in steed of laying open their hearts unto them, must pull out their ●ies and their tongues, & hold this for a certain and sure saying that they have received a great mercy from God and man, when they have escaped, or are delivered from such. We have seen and heard of some Princes, that having been hurt and wounded, have desired the Chirurgeons to think them, and to take them for private soldiers, and never to cocker them, or to respect them. Why did they so? They knew full well, that to heal them, and to flatter them, were things that could not well stand together. And this they could do for bodily health and strength. How much more should they make themselves, as if it were private persons, to good and virtuous people, that so they might help and heal the maladies of their mind, or their vices. We will willingly reach out, and suffer the Physician to feel our pulses: and we will lay open or discover our plague sore to the Barber or Chirurgeon. And why do we not the like for our spiritual sicknesses? Nay rather we are sick of a contrary humour, for we will not discover our vices, or our imperfections to any but such as shall foster and cherish them in us. If any man speak plain, we are of Achabs' mind: 
1. Kin. 22.8.  there is one man Michaiah the son of Imlah, but I hate him, for he doth not prophecy good unto me, but evil. We cannot endure, that one should so much as touch them, unless it be to tickle them, and as it were with a certain pleasant delight in them, to lull us asleep therein. And yet for all this I am not of those men's minds that would have great persons, at all times, without any discretion or difference, to be reproved. Some think the hatred of evil in others, and the duty that is laid upon them to admonish or reprove, doth make them lawless as in regard of the manner. But they are foully deceived, for every good thing must be done well, and we are tied, not only to matter, but to manner of doing, yea to such a form as God hath sanctified unto us in his word. Prince's persons are great I confess, and their places high, I acknowledge that also, but they do not either privilege the Princes themselves from instruction, admonition, or rebuke: or entitle private and particular persons to do it, when, where, and as they will. Nathan Gods own Prophet proceedeth not therein after such a sort. He made his entrance into the king, by windings about and fetches, 
c. Samu. 21.12. etc.  even by parables and dark speeches at the first: then he defended softly and gently to charge him with the sin, & at the last to threaten him for his transgression. I will say no more but this, use what reverence you will, or what art you can, only let them think you see their fins, and do you your best endeavour to cause them to feel sorrow for it (yea a godly sorrow which causeth repentance unto salvation, 
2. Cor. 7.10.  never to he repent of) and to comprehend the danger of it, that so you may prevent the accidents and the occasions of a canker. So Nathan ceased not to purge David from his sin: he squished and crushed out the matter and filth of it, he pressed upon him confession of it, contrition for it, and sound conversion unto God, and all bathed in the bitter tears of a faithful soul. And what doth this great king for that? Doth he command him silence? No, for that had been impious. Doth he forbidden him coming into his presence? No neither, for that had been inhuman, as in regard of the Prophet, and hurtful to David himself. Or doth he disgrace him in the sight of his subjects, nobility, or such like? No such matter, for that had been the debasing of Gods own ordinance. What then? He embraceth him as his faithful friend, and loveth him so much the more heartily, for that he had dealt so plainly and sound with him, in a cause concerning his soul. And good reason, for open rebuke is better than secret love, 
Pro. 27.5.6.  & the words of a lover are faithfully, and the kisses of an enemy are pleasant. Besides, he was a worthy instrument to beget him again to God, and to bring him again into the Lord's favour, from which he was separated by means of his sins, 
Isaiah. 59.2.  and therefore in these respects also to be beloved. But what would a flatterer have done here? He would have left him in his sin, and have let him alone defiled in his own blood, 
Ezech. 16.6.  polluted with his ordure, beaten down with the curse of God against him, and humbled with the hatred of his subjects, and all for his sins sake, and the just punishment of his transgression. But what man of pity in himself, of piety to God, or of charity towards men, could leave a man in such a miserable taking? And yet we see flatterers do it daily. They wound men closely, and they destroy both the persons, and the dignities of kings, whilst they make them believe that they altar and change the nature of their vices. 
Luke 10.37.  Christ in the gospel commendeth the Samaritan for kindness showed to the wounded man: and upon it inferreth this doctrine, that we must go, and do likewise. But surely he will condemn these, not only for want of doing the good they ought to have done, burr for doing the evil they should not have done.  
And princes are not in danger this way alone, by flattery I mean: but even by silence also. For it may, yea it doth many times so fall out, that even king's favourits and familiars, do no less hurt or evil 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 unto it, to speak good things, and in due time. But herein is our corruption manifested, and Satan's malice also against us, that when we may not speak the evil things we should not, we will not speak the good things we ought. A Sentinel or watchman that is silent or holdeth his peace, doth no less betray a town or city, than a spy or a traitor that speaketh. And that also is the reason why the law saith: that he is as culpable before the prince that speaketh not of the evil he knoweth or heareth, as he that worketh the evil himself. Thou fearest belike to offend the ear. And yet thou fearest not to offend or hurt the soul. But whether is the greatest, if both were offended? Or which shouldest thou in holy wisdom, and good nature most respect? reason without religion, I think will easily teach thee. And then no small transgression surely dost thou commit, that in laying thy hand upon thy mouth, blottest out religion and reason, with the light thereof in thyself, & neglectest a more than necessary duty to Prince, people, kingdom, and all. Know this of a surety, that so oft as thou concealest any thing, and canst conveniently or possibly reveal it, thou woundest the kingly Majesty, and his estate also. If an ambush were laid against his person or power, thou wouldst carefully tell him thereof, yea thou wouldst, though it were rudely and roughly, pull him from any place where he might be too much seen, and so by consequent in danger: and thou wouldst hale him, so thou mightest save him, thou didddst not care whither. This is well done, but it reacheth only to his body. And what? Wilt thou fear to set before him, and to free him if thou canst, from a horrible headlong downfall of his soul? No, no, here thou must tell him: God's eye seethe thee in these disorders of thine, God will rain down upon thee for thy sins, the fire and the flame of his indignations, thunders and the lightnings of his displeasure, even all manner of miseries and curses whatsoever; he is in his fury ready to fall upon thee and thy people, yea priest to pour out such punishments, as thou canst neither take away or remove, and from which no cloak or colour, no castle or defence shall be able to shelter and defend thee. If thou deal not thus sound with thy king, as in regard of his soul, what art thou? human laws say, that if thou neglect it, as in respect of his body, thou art a Traitor. God's law that layeth this duty upon thee, will much more condemn thee for this crime, and that not only against the Prince, but against the Lord himself. And these judgements of God, & wrath of his, are such points indeed, as would be well and seriously thought of, and the rather, because he holdeth the principalities and governments of the world in his own hand, and setteth up in them for as long time, as seemeth good to his own wisdom, such as he seethe to be profitable and fit therefore. And yet on the other side, for the iniquities, for the dissolutions, and for the outrages that men do commit therein, translateth them from me people to another nation, and from a stock, to another family and kindred. And indeed he that in this behalf, useth not liberty and freedom, doth secretly and privily wound: which yet is the more foul in him, because he doth it hot so much with this respect, not to offend or hurt his Master, as for his own sake, and having a regard to his own particular profit, that so he may not offer injury to his favour and his fortune, as men use profanely to say, yea so much the more mischief doth he, because he would seem to be, and be taken to be a right honest man, who if he were that, that he would seem to be, could not be silent against that which is evil, nor but speak for that which is good. And this evil is not as in regard of himself only, for than it were the less to be regarded, because it were private and particular: but as in respect of his Prince & Sovereign, who being a public person, and having this evil committed against him, hath with him the public state endamaged. Who also, because such a one holdeth his peace, as he taketh to be a right honest or holy man, doth so much the more flatter himself in his sin, supposing, that because he that is so good, speaketh nothing of it or against it, that therefore it is no great or weighty matter, and that that which such good people's eyes can endure to see, is nothing at all so dangerous, as men would make them believe it to be. In the mean while the suburbs as I may say, yea the whole city is let on fire, God's wrath waxeth hot, and breaketh forth against men's sins, and all by reason of the want of an incision, as the Chirurgeons use to say, I mean a free, a lively, and a piercing speech. Yea behold further mischiefs and inconveniences that follow upon this cursed silence, as for example, revolting of the people, dispossessing of kings, throwing down of crowns and sceptres, and the utter ruin and subversion of States. Where are then these good counsellors, that will say, that if men would have believed them, all should have been much better than it is? Neither had things come to such grievous disorder and confusion? whereas they have been for fear of others, for favour towards themselves, for ignorance of the causes, and other worldly respects as mute as fishes. But surely say what they will or can, they themselves, and the poor Princes that they have deceived, are worthy as in this behalf, and in these storms and tempests, to meet that ruinated king, of whom Plutarch speaketh, flying from the force of his enemies, and avoiding what he could the murmurings of his subjects, to whom if one of those silent, yea dumb courtiers or counsellors should say, I foresaw all this evil; the Prince might justly call him traitor, and stab him to, and tell him▪ If thou didst foresee this, it had been thy duty then to have told it me, and not to have waited a time, to have spoken to me of it out of time, and when it is past remedy: for what good gettest thou by that? Thou dost but bewray faintheartedness in thyself, a fault no way fitting a counfellor of estate; little or no love towards me, whom thou shouldest have accounted more dear and precious than thine own life, and that not only for thine own private profit, but the common good of the whole kingdom; and least care towards thy Country or Commonweal, which being thy common parent, and giving thee all good things, thou shouldest have again at the least requited with premonition of evil. But what shall say? Certainly I know not one (and I would wish that it might be observed every where) that is not culpable of this crime. And I beseech God of his infinite goodness and mercy, to pardon all of us, and every one of us. Those that offend by speaking too much to the pleasure and delight of Princes, do it doubtless for some particular and private good to themselves, which they look to receive thereby, and many times obtain it indeed. On the other side, those that through silence dissemble the evil which they foresee, sin certainly much more grievously, and that not only as in regard of the sour fruits before rehearsed, but also because they do themselves no good, yea they grievously hurt themselves and others also: themselves, whilst through silence, and winking at transgression, they become partakers of other men's sins: and others, whilst they do not by premonition provoke prevention and turning away of evil. By speech some at the least reap some good, though happily it be but outward, and rather seeming so to be, than such indeed. But those that are silent, have nothing, nor do nothing but that which is evil, yea evil indeed. Wherefore David upon very good reason saith both of the one and the other, I will cut them off. And great cause surely, for they are unprofitable people, and not only so, but hurtful also, even to theirkings, and to their country, and to their own selves? Plants they are that have no fruit, nor any good thing else in them but a shadow, and yet that shadow to is dangerous, and if it be not deadly, it is well. And therefore they worthy, as unprofitable wood or trees, to be between down, and to be cast into the fire, yea into that fire which shall never be put out. But as we have said already, he cometh even unto the thoughts: the lifted up eyes, (saith he) the heart that is puffed up, I will not suffer or endure them.  
To try out this point, we need not go seek for rules, either of Physiognomy, for they are for the most part false or of Anatomy, for they are not always sure. And indeed, to speak properly, the first of these, are at the most but conjectural, and therefore will not steed us here. And the second is to as small purpose as possibly may be in this behalf. What shall we say then? Discerned they must be, that is true. And we can hardly be better instructed than from the things themselves, specially if God give us grace to fetch light from thence. The eyes doubtless be as it were the windows of the soul. In our eyes, or thorough them, the soul itself looketh: for that is true in reason and religion, that we are wont to say, the foul feeths by the eye, yea by it many times, it discovereth itself, or causeth itself to be seen; as in regard of the affections thereof. Now haughty or lifted up eyes, are such eyes as go beyond their bounds and limits, eyes of presumption and of pride: eyes lifted up indeed, I confess that, but not unto God (for then they would humble themselves before so high and heavenly a Majesty, as good cause they have, and as the poor Publican did, who durst not lift up so much as bis eyes to heaven) but ●ifted up in themselves. 
Luke 18.13.  Such eyes (to be short) that see nothing, but they think it all belongeth to them, and make an account of it, as too base for them, yea as if it were their very underling. And such eyes as these are, do always presuppose, yea argue, a heart of the like condition and nature. Such a heart as cannot or will not contain itself within his own bosom or breast, such a will as will have no law, nor measure, nor bounds set it, which hath all the motions thereof answerable, or proportionable thereto, that is to say, unruly, highly conceited, and violent. So we have in a few words the description of proud persons, as the Scripture calleth them; and against which it crieth our so loud, and so continually. People they are that God cannot abide: and therefore it is said in the Word, The Lord bringeth the proud down from their thrones: and in diverse places, 
jam. 4.6.  the Lord resisteth the proud. Ye he pulleth up the very roots of proud peoples and nation, and in their rooms planteth, and that with great honour, the lowly and meek. And again, people they are that men cannot brook or bear: and good reason, for i● they be insupportable to God, to men much more. Whereupon also it is commonly said, That a proud person is hateful to all men: to the good, because they detest, as other sins, so that iniquity and to the wicked, because they are grieved that any is preferred with them, or before them. Yea indeed they are pursued, as if it were with public execution. And least of all are they to be born with by kings, or to be suffered nigh unto them, yea less there than in any other place whatsoever. For besides that kings are great persons, and therefore should be good, yea the best of men, as they be the highest amongst them, and should have none approach unto them but such as are good indeed, proud persons about them will do nothing but leave in them a jealous spirit touching their present greatness, or a fear of that which is to come, and so both those humours fill them full of all unquietness, and make them unfit for public rule. And if Princes be once hurt by these, or such like, the damage resteth not within themselves, but floweth, yea overfloweth to all men's hearts. Who for the maintenance of their pride every way, must be pinched in their purses, burdened in their bodies, and grieved in their souls. And therefore that wise king Solomon telleth us, that the Lord abhorreth seven things, and the first of them which he nameth, 
Pro. 6.17.  are these same high looks, or these haughty and lifted up eyes. Such fellows, when they are nigh unto or about Princes, they make them believe, that there is neither law nor king above them, and that all that liketh them, is lawful for them to do, yea that whatsoever they can perform by violence, is right and just. These are they that cause Princes and themselves also when they are once aloft, to abuse their greatness, even according to their own passions and affections. And because they imagine themselves (though fond and untruly) to be petty gods about the Princes whom they govern, they cause themselves and their Princes also to despise that great and eternal God which hath set them on their seats, and as much as in them lieth, exempt them from subjection to his Majesty, and from his homage & service. Neither are they dangerous to Princes only, as before hath been showed, but even to people also. For they are like those counsellors that said to Rehoboam: 
1. Kin. 12.11.  Thy father did beat them with rods: thou that hast more strong reins and loins than he, make them bloody even with scourges and scorpions, yea they are instruments of all manner of Tyranny against the people, and by consequent also, means of the people's revolting from their Princes: all which is evident in Rehoboams' fury, ten tribes at one time falling away from David's stock to jeroboam, and never afterwards (for aught we can read) adjoined there to since: wherein we are yet to mark further, that the more mighty the Monarches and kings are, about which such proud persons are placed, the more pernitions and hurtful are they, by how much they have a greater power to work upon, where if once they prevail, then cometh in iniquity, not as some little flood or river, but as the main sea, and carrieth all down before it. And this is it as I think, that is written, where it is said, That for this monstrous pride God ungirdeth kings loins, and taketh away from them the girdle of their reins, and depriveth, yea spoileth them of their sovereignty, because they have not done their homage, and their service unto him. Yea and these are they also, which most commonly cast away their Countries and States, & overthrow hosts and armies, who counsel and persuade Princes to unjust wars, and such as are founded and grounded only upon ambition and outward appearance, and when they come to manage them, perform them more unjustly. Whereupon that falleth out which Solomon saith: Humility goeth before glory, 
Prou. 11.2.  but pride no sooner approacheth, but by and by appeareth ignominy & shame. God verily would not suffer proud persons to serve him in heaven, this being most likely, the sin of those Angels that continued not in their first estate, 
jud. vers. 6.  as likewise of our parents Adam and Hevah. Much less should kings let them reign under them in earth. The beginning of this pride (as the wise man showeth us) was man's apostasy, revolting, and falling from the Lord that had made him. And the very end of the pride of Prince's servants is this, that after for a while they have governed under them, they would at the last reign over them, and in their place, or at the leastwise with them. Much like unto our Popish merit-mongers, who having a little while served God, as they suppose in their superstitious conceits, count God to be so tied unto them, that whether he will, yea or no, they will have the crown of eternal life set upon their heads. And we see but too many of such bad disposition both ways. And yet this is so much the worse, because when they are once up and aloft, they forget all proportion, and all measure. The highest step of their service, is the first step of their ruling, and to their rising and getting up upon their throne. Whatsoever they see, either beneath them, or on the one side or other of them, is nothing worth. Their eye, their heart, and all is carried to that which is above them, and they can never be contented in their spirits, till they have attained the same, if it may be. Wherefore David, and the king we treat of, will not suffer them to violate their greatness, or to offer violence to their people. They are of a far better mind, than to lay to pledge or to pawn to them, either their authority, or their power, much less their affections, or their favours, or their secrets. There is no reason, that the vassal or subject should receive and entertain such as the king or Lord hath banished. If they do, it will be found felony by law. Such people as God abhorreth and excludeth out of his house, earthly kings (who are vassals of that sovereign Empite of his) may not call them back, nor keep them close, or cherish them about them, neither can the Princes themselves rightly or by law, open the gate unto them, and cause them to enter into the palace or any public place. If they do so, it shall be a sore offence against his Majesty, yea treason even of itself, and therefore they must look to i●▪ These haughty 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 we 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. He that cannot tell a smooth and pleasant tale, is esteemed to be but a paltry companion. He that cannot scratch and catch by book or by crook, is a fool, and hath no care for himself and his. If Princes may not have such, alas, who shall they then have? Not these surely: for it were better none, than those that will pill prey for themselves, and spoil and hurt others, even the Commonweal. But I will tell you who they should have, even such surely as God giveth leave to approach most nigh unto himself, and such as he reckoneth and receiveth for his own. And such verily and none other should come into their closerts, or enter into their chamber, manage their matters, execute their offices, and do whatsoever they themselves are not able by themselves to do. And is there not great reason for it Shall he be meet to come into God's presence, and shall he have no place or employment amongst the gods of the earth? Or shall he not be fit for the Lord of heaven, but banished his blessed sight; and shall he be faithful & fast to earthly lords? There is not, as I take it, such cotrariety betwixt God and his own ordinance, neither aught there to be such great odds and jar betwixt the Lord in heaven; and his lieutenants upon earth. Nay rather seeing all that these inferiors have, is from the highest, it behoveth them in all things, and therefore in this also to resemble him, that so all things returning to him from whom they came, he may be all in all. 
1. Cor. 15.28 Psa. 15.3.4.  And this is that the Psalmist saith, They that walk uprightly, they that hurt not with their tongue, they that have righteous lips, in whose eyes the wicked are despised: 
Prou. 16.13.  but on the other side, he honoureth them that fear the Lord, in what condition or state soever they be. And let not Princes for all this, think that they shall be any whit the worse served, but the better rather. For if they be wise according to the Word, that will make them wise in the world to: because whatsoever is against or without that, is not only folly, but mere madness. And therefore they that think and say, they will not be brave enough, or sufficiently glorious for Prince's greatness & magnificence, they do nothing indeed but paint out patched Princes, yea they stuff them within and without, with that which is worst; and neglect, and contemn, and in despiteful words reject that which is best. The very wise men among the Heathen, have always acknowledged, That nothing standeth so upright in the time of danger, nor continueth so long, as a right, sound, and relegious soul. And they have told us, That nobleness of courage, and gentleness of spirit, is natural to the gracious. Whereas if any such thing be in the proud, it is but borrowed, it is but bastardly indeed. But we that have been brought up in God's schoole-house, should proceed much further, knowing, believing, and confessing, that God properly is said to bless the actions and the works of the good only, always setting himself against the proud, and caring for the humble and meek, that so he may be against the one sort in all manner of justice and wrath: and with, and for the other, in all favour and mercy, both of this life, and of that which is to come.  
And let this much suffice for the private life of the king we treat of By private life I mean that which he practiseth himself, and causeth to be practised by others that are about him in his court, at home, abroad, and elsewhere. But it is not sufficient for a king, that as in regard of himself he be just & merciful, neither yet that his house be open to good and virtuous people, and shut against the wicked. These are good things I confess. And I would to God we might see these beginnings of goodness, that so in them we might have an assured testimony of continuance and increase. But yet they are not all, neither must princes stay there, but proceed further indeed, for though a Prince's example be of very great force and power, and that is it that we say commonly, All men frame themselves to the king's example: yet that is not all, we must look for more, and he must carefully accomplish more, or cause it to be accomplished. Ho hath another person upon him, and other duties to perform, besides these common and general duties of the calling of a Christian. In which notwithstanding also he must go● before others, because he is advanced above others, For look to whomsoever God hath committed much, of them will he require much also. And therefore though I confess indeed, as I have done already, that his good example be much, yea the very same in his house & kingdom, that the first mover (as the Philosophers use to speak) is in Nature, which seemeth by his motion and turning, to draw unto itself, and to carry with it all the inferior bodies: yet even in them we know that every one of them hath by himself his own course and moving, and the same sometimes divers, sometimes contrary, whereupon also we see in the heavens so many configurations, so many diverse aspects, and the same sundry times deadly also. And so must it be in all kingdoms & politic bodies Wherefore it is necessary that the Prince or King should be followed, yea that he should be served of all, seeing that he reigneth over and for all. Howbeit, it will not thereupon follow, that he should not in his own person exercise mercy and judgement, or command it, and see it executed by those that are under him. That goodness which is enclosed in his person, must abound in his house, and must redound, and be spread abroad through his whole kingdom. Fron that fountain of mercy and justice which is in himself, the streams (in a good order running trom it) must spread themselves to the utmost parts, by the means of such officers as he shall choose and set in his estate, and make distributors of his virtue, therein as well answering his goodness, as in their authority, partaking of his power. And therefore for our good and instruction David addeth:   

Verse 6. Mine eyes shall be unto the good and faithful people of the land, that they may dwell or sit with me. He that walketh in an upright way shall serve me.  
We may behold in these few words the sure establishment of a worldly State and Kingdom, and also the constituting of a Princes good counsel. That other men may be just and merciful, it is sufficient that they themselves have these graces lodged and dwelling within them. But it is not so with a king or prince: for though he be just and merciful in himself, yet he is not just or merciful indeed, if he be so alone, or to himself only. The reason is, be cause the king is not of himself, nor for himself, but consisteth of others as well as of himself, and communicateth unto others as well as to himself, and indeed is set up more for others than for himself. Wherefore he must of necessity be assisted with councillors and officers: the weakness of his body, the wants of his mind, the greatness and hardness of his charge, and all, calleth therefore, that so in all good things generally, and in these two particularly, Mercy I mean and justice, and in all the parts and pieces of his kingdom, he may be like to himself. A king perhaps may sometimes imagine, that if he were alone, he should reign safely, he should rule surely. But nesse, recklessness, and weakness, when under pretext of administration of justice, they create for Magistrates peevish and perverse men, and under colour of governing well, they set up ignorant persons, and for pillars of their authority, they establish such as can do nothing that good is, and beside are slaves to sin? Certainly, it is a hard if not an impossible thing, that the goodness of a Prince, though it be never so great, should redress and bring back to good order such bad choice. Nay rather it is to be feared, that with great violence and a full swinge, they will carry him and his state away to evil and destruction, considering what great power and force evil hath, in and against all things, yea the good things of God. For the prince, for resisting of evil, & to draw on to pound, hath no need to be aided with such people as he must hale with himself, and lift up by force (for that were nothing else save for his pleasure sake, to pull upon himself manifold burdens and dangers) but rather he must have men that will lend their shoulders, and bend their necks, as himself, yea and more also, if need be: who will second his good purposes, & comfort his sore pains that are stayed and strengthened against corruption, iniquity, and violence: yet forsooth the other will think they have wrought hard and sore, specially if good things fall out well, and come to good effect. So ready and natural an inclination is there in men and matters to evil.  
Wherefore the Prince's eyes and care should be upon the best sort of people to set them in Offices, and bestow charges upon them. He will not give those places at hap hazard as we say, or according either to his unbridled or blind desire: neither will he bestow them upon those whom he favoureth most, or upon the greatest persons, for that were nothing else but to make parties and partialities in his kingdom, and to create officers for themselves, & not for his own good, and the benefit of his people. And much less will he do it for importunity and suits sake. But rather he will take this course: Those that shall affect such places, he will always suspect them, their persons, and practices. For certain it is, that he that very earnestly aimeth at an office or living, hath laid his plot already: and without doubt he desireth it for the profit, & not for the charge. And least of all will a good Prince sell such places under any colour, whatsoever it be. For he knoweth, that he that buyeth is shrewdly provoked, nay is after a sort openly dispensed withal to sell again. If he be an exchequer man, he will rob and spoil: if he have to do with justice and judgement, he will take presents and bribes: if he meddle with the matter of war, or deal with government, or any part of the state, he will go further: such people will make small account to sell a state, and to deliver up a kingdom. By such breaches as these, hath all manner of mischief entered into our land, and prevailed upon all estates, civil, ecclesiastical, and all. I will add but one word more, weknow but too much of these corruptions. And I would to God we either knew or felt less, unless we could make better use of them, for prayer to God, for patience in ourselves, and for all other good fruits beside. The king that our Prophet speaketh of, will for the avoiding of these mischiefs, with his eyes look out into all the quarters and corners of his kingdom, and find eyes among them, making every where good people his eyes to see for him: and to inform him, he will know, and have in every town men of merit, and of service, I mean men of conscience also as well as of science or skill. He will hold the reins in his hand, that he may provide for such, even for every one according to his profession, and according to his degree. Shall any charge or place come to be void? The first thing he will do, shall be to go and seek 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 them, and cause them to become exchequer men and treasurers without deceit, counsellors without passion, and governors without faction, whose continual care, & mark that they should aim at, should be by gracious effects and fruits to justify the good choice that their king had made of them. And though perhaps before they had not deserved, either the good report of virtuous people, or the grace and favour of the faithful Prince, yet now they would deserve it, and that by all manner of well doing. And this is the reason why he 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 salvation of the king, and the health of the world. And he presently telleth us what this wisdom is, the fear of God, (saith he) the fullness, and the crown, the beginning and the end of wisdom. Because verily to him that hath this fear of God, God, who is the full treasure of all good things, will add and give graces sufficient for his calling, and of his own mercy and blessing will supply all his lacks, and will cause his simplicity rather appear and break forth than his subtlety; his liberty and freedom, rather than his dissimulation; his weakness rather than another man's force; and all, that the glory of the world may be Gods and not man's. Whereupon it oftentimes followeth and falleth out, that the Master flourisheth in his servant, as did Laban in jacob, and Potipherah in joseph, or to speak more properly to the purpose, the king in his officer, as did Pharaoh in joseph: & by consequent the whole people, in such a worthy instrument. According unto which also Solomon saith, When the righteous are in authority, 
Prou. 29.2.  the people rejoiceth: but when the wicked beareth rule, the people sigh. Wherefore we may safely conclude, that it doth by a manner of speech infinitely import the Prince, the people, the Commonweal and all, to set up in the same meet and worthy persons, because they be as it were the life and soul that holdeth all together, and without which the body itself cannot not chufe, but languish and pine. Howbeit, before they can be settled and placed there, they must be known. For as that is true, that of an unknown thing there is no desire: so virtuous and faithful people cannot be advanced, unless they be first spied out. Now first and most assured make to know them by, is the fear of God, without which indeed all wisdom easily degenerateth into craft and deceit, valour into violence, justice into private revenge, policy into private profit and monopolies, as we say, and as we have seen in our age and land, where the wifest men have been overtaken with covetousness, oppression, bribery, and infinite numbers such like. Yea without which also even the very best grace that God hath given us, is an instrument of great evil and corruption, our affections breaking forth 〈◊〉 to passions, and reason itself a cause 〈◊〉 cavillation 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 servants and public officers, findeth as small place and entertainment, as possibly can be. Nay rather men say of such, and it is received for a common sentence, That these people are not folk fit for service: and that kings are great and might enough, to be served alone without God: and that all that is attributed and given to God, is abated and taken from their service. But fie upon such profane and blasphemous speeches, so directly derogatorious to God's glory, Who alone must be served, 
Math. 4.10.  and so peremptorily prejudicial to Princes, Gods Lieutenants upon earth: for is not this as much to say, that their Princes or Kings are Athests, & without God in the world. They tell us further, that those that are strict in conscience, and tie themselves to reason and to laws, are not fit servants for Princes. And their flatterers tell them they are above law, above nature, yea equal with God. What profane? What blasphemous speeches are these? Is not this to deface equity and honesty? To puff up flesh and blood to it own confusion, to evacuate all human society, if Princes may make and leave laws when they list. In such cases as these, the Apostle doth not without cause admonish, saying, 
1 Cor. 15.33.  Be not deceived, evil speeches corrupt good manners. Yea verily the author of verity itself telleth us, 
Math. 6.24.  No man can serve two masters. And yet in another place the spirit saith, 
●. Pet 2.17.  Fear God, honour the king. By which we may see, that these two masters are not always, and of their own nature contrary (for if they were so, we could not obey them) and much less are their services contrary. Nay rather they follow one upon another, and come in their order and degree, as God first, the king after; and so God's service first, and the Kings after. A vassal that serveth his proper Lord, is not for the duty that he doth to him, a rebel to his Prince. No more is he disobedient to God, that serveth his king, commanding good things, and when and as he should. Nay, I will say more: the vassal never better serveth his Lord, than when he faithfully serveth him that is king to both. And the reason thereof is plain: not only the vassal, but the lord himself and all, own the king all manner of homage and service. So none serveth the king so well, as he that religiously serveth God, Who is lord of lords, and king of kings. It is too apparent in these days, that the greatest number of servants serve not, but as we say, unto the eye, and whilst their masters are present. And that is one reason amongst many, why kings are ill served by their servants when they are far off, and are secretly betrayed, when they are nigh. But such as serve their king, and in doing of that duty, are assured and persuaded, that they serve God, they keep always one course: whether they be nigh at hand or far of, that is not material, because their obedience is not tied to place, but to persons, and yet no further to persons, than as in the fear and faith of God they may perform the duties they do. And surely it must be so with them, because they serve to pacify, appease, and content their own conscience, and not to satisfy their masters sight and eye alone▪ For if it be so, the back shall no sooner be turned, but the hand will wax idle, and the heart will be averse from the business. No no, they have always God before their eyes, and they know him to be the beholder of their facts, more than of their faces, and the very searcher of their hearts and reins. From him they look for their wages and hire, from him, yea from him alone they expect grace and favour, being certainly assured that he will give them a gracious recompense, though their Masters should not, but should be unkind rather and froward. 
1. Pet. 2.18.  From these trees then, and not from elsewhere, must kings choose and fetch the graffs and sciences of good Officers, of good subjects. But specially he must look to have from hence (as David telleth us here) good cornsellors of estate, whom they should cause to fit near and about themselves, and make them partakers of their authori●●●, and of their power. For to keep and hold this burke or ship of the Commonweal (yea and of the church also) upright, & tied as we say, against all winds and blasts, inward, outward, boisterous, gentle, etc. they must have upright and entire persons, or else it will never be. And reason, for being a sound & entire body, it must have such to guide & tend it. Otherwise, if they be infected and unfaithful, they may put it, and all that is in it, in danger. And these are such as must not carry the rout, and bear the sway in themselves, nor keep it for, or direct it to others, much less lay it upon the people, whom they are to guide and govern, and least of all upon the Kings and Princes, who are but men, and many times must be brought to good courses, because they stray foully, but must refer all to the common good, and the benefit of the country & kingdom, which must continue, when they themselves, Princes, and all, shall be dead and rotten. Now against these good and faithful people, whom he will employ & use in public place, he opposeth and setteth others, whom he will banish his house and kingdom, and presence. And of them is it that he saith:   

Verse 7. He that shall use deceit, shall not dwell in my house: he that speaketh a lie, shall not remain before me.  
THis is that he meaneth and sayeth: Good and virtuous people shall come into my closet & secret chambers: they are they that I will be most familiar withal, and take best delight in. And good reason, for they are good, and will do me good, and my kingdom also, as I see by that ancient example of joseph in Pharoahs' state. But the wicked shall be shut out of my house, yea they shall not come so much as into the utmost court, for the very gate itself shallbe shut against them. And good reason also, for being nought themselves, they will pollute the place, and defile the people, and a little leaven of maliciousness and wickedness, soureth the whole lump. Yea he meaneth more, 
1. Cor. 5.6.  that good and virtuous people sh●ll have seats and places of honour in his counsel, but the wicked shall not so much as stand in his presence, but rather shall fly and fall down before him, so small hope shall they have of preferment. And these wicked and ungodly men are described here by these two terms, Deceit and Lying, both which he setteth against in upright 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 men's actions and deeds: as lying also is nothing else but indirect dealing, as in respect of speech & words. Both the one and the other of them are contrary to integrity or uprightness: whether it be the uprightness of the hands, against which is opposed deceit; and th● sincerity or uprightness of our lips, against which is opposed lying. And indeed, these two amongst other, are 〈◊〉 witnesses of the crookedness and indirectness of our understanding and wills, and to be short, clear witnesses indeed, of that perverseness and peevishness, which we have in our souls thorough sin. Yea both the one and the other of them are directly contrary to that true wisdom that ought to be found in kings counsels. For saith the wise man, The wicked have not seen it, 
Eccle, 15.8.  and that wisdom holdeth herself aloof from pride and deceit. Liars shall not so much as remember it. By all which we may see and learn, that it is not enough to seek after, and to pursue good things, 
Psal. 37.27.  but also we must fly from evil. Yea and not only fly from evil, but also we must chase & drive it away, yea we must so lively and speedily chase it, that it may never be able to gather strength, or get footing: yea and we must drive it so far away, that it may never 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 soon, and as far as may be, for this is a plague indeed. But the world is of a clea●e contrary mind, and foully deceived in this behalf. Many deceived with the pleasures of sin, 
Hebr. 11.25  which last but for a while, college it, and embrace it, as if it were virtue itself. These are either ignorant in judgement, or careless in practice. Othersome suppose, that good and evil are not contrary, but may well agree together in a house, in a kingdom, in a church. But why do you not in nature compound fire and water; or in policy, peace, and war; or in God's church, 
1. Cor. 6.16.  the temple itself, and images? Surely they may as well and as soon make light and darkness, heaven and hell, to agree together. Others imagine, that the good we have, should make us hold our peace at the evil that molesteth us. But this is to corrupt our judgement, as well as to tie our tongues and hands, and indeed by consequent also defacing Gods graces in us to rob him of his glory and praise. Private and particular persons suppose the●● are not to blamed, but excused rather when they are content to abstain from evil, or when they do in some sore wink at it. And they imagine that this is reason sufficient, we have no means to repress it, or to redress it, and it hath gotten such a head, that it is too great and strong for us to deal withal. Grant that to be good and true, yet if thou belong to God, he hath given thee a heart to hate it, though not a hand to reform it, & he hath given thee a tongue to speak against it, though not power to suppress it. To abstain from evil is well. But that is but the first step to goodness. And thou, if thou dost appertain to God, 
Hebr. 6.1. Rom. 12, 9  must be carried forward towards perfection. He that saith, Abhor that which is evil, presently addeth, and be fast glued to that which is good. Hast thou used these good means? Dost thou use them? Hast thou kept thyself free from the action and affection of evil? Thou dost well. But beware of blaunching and mincing, for that is not only evil to thyself, but to infinite thousands of souls beside. And though to hurt thyself be much, yet to draw other with thee to the same sin, & by means thereof to the same condemnation, is much more grievous.  
And though these things may be some cloak for private persons, yet such neutrality and halting betwixt two, is not or cannot be justifiable in a prince: nay they can have no colour of it, or for it at all. God hath set him up to punish it, and hath strengthened him with his own arm to repress it: in his very face and countenance God hath graven his own Majesty, to astonish it, yea to discomfit it, and drive it away. According to which Solomon himself, who had good proof thereof, saith, 
Pro. 20.8.  A Prince that sitteth in his throne of justice, chaseth away all evil with his eye. So that they that walk not according to this rule, answer not the end of their callings and offices, weaken Gods mighty power, put out his glorious Majesty, discourage the godly, hearten the wicked, give sin the head, and a man cannot reckon up the mischiefs beside. But on the other side, this should be no small comfort to godly kings and princes, and should animate them, not to fear to punish the wicked, whatsoever accident to the contrary either they themselves might imagine, or other might propound unto them for discouragement. And the rather hereof should they be well assured, because they know that God will defend and maintain his justice, 
2. Chr. 19.6.  which they execute: and set this before them, that sith they administer the judgements of almighty God, and not their own, he that is jealous over his own glory, 
Ichosh. 1.5.  and will not give it to another, cannot destitute them, neither will he forsake them for ever. But what shall we say, there is nothing more rife in all the courts of the world (whether they be those that we call Princes palaces, or name seats of justice) than winking at evil, from which men pass to suffering of it, from suffering of it, they proceed to licentiousness in it, than they come to plead prescription for it, to take pleasure in it, to speak for it under hand, to justify it openly, and at the last to set it vp●n 〈◊〉 triumphant chariot, and so to bring it ●o usurpation and tyranny. Such a hand, such a head doth sin get: and such sour fruits doth winking at iniquity, at the first, bring forth at the last. Men therefore should be wise to withstand the beginnings of evil. A little fire at the first beginning of it, might be put out with a handful of dust. But if that be neglected, and matter be ministered unto it, it taketh hold of houses, and burneth whole towns, and there can hardly be found water or liquor to quench it, yea sometimes it prevaileth against ponds and rivers. And who can marvel at this, that knoweth the nature of evil? It is corrupted in itself: it findeth in all things, specially human and belonging to man, corruption, as fit matter to feed it, and for itself to work upon. And do we not see, that sometimes a grain of some noisome or poisonful thing, is powerful against an ounce, against a pound, yea a whole lump of things of better complexion? One drop of poison, specially of some very strong poison, will prevail upon a tun of wine or water, yea even upon a very great body. One malicious man will get the upper hand of a whole council yea of a whole state. And many times a very mean man, if we respect his qualities and graces, shall prevail against the best and the greatest. Our own Chronicles, and the stories of other nations, afford us store of such bad examples. Many men will not stoop so low, as to regard these things. But they are to true notwithstanding, for other men's imaginations or exaltations, cannot evacuate truth, but it will always remain like itself. But what shall we say? virtue is negligently, yea carelessly husbanded: and surely goodness is tilled and dressed after the same measure and manner. Our humours fight against it, that is much: and our manners to, that is more: because evil inward is lesser offensive, than when it breaketh forth outwardly. Yea goodness even in the best people (besides the outward forces that are offered unto it by the wicked) is beaten back by themselves, and as I may say, cooled within them, sometimes, by the remainders of their own sin, sometimes by the malice of Satan: sometimes by the slippings and fall away of others: sometimes, by the bad examples that are in the world: sometimes by the buffet and beat that the wicked use against it. And therefore no marvel though it be so backward in bearing and bringing forth fruit, when even the very friends and lovers of it do give it so cold a currying, and base entertainment, as it findeth at this day in the world.  
We may see then, that as well for repressing of evil, as heartening on to well doing, it greatly behoveth kings to perform these things that David prescribeth here. Which they shall do, if they as David, set goodness in authority above evil, and place virtuous persons, over and above the wicked. For howsoever evil be of itself shameless, and as in regard of men, insolent and arrogant; yet when it shall see itself suppressed, and goodness advanced, it will banish itself, yea vanish and fly away. Yea and this shall they the sooner effect, if in their deeds, if in their words, they detest evil, and love good, and if they they themselves carry in their faces and foreheads the mark and impression of virtue, justice, mercy, and such like. For darkness without doubt shall and must fly before light. And even so evil, which is nothing but a privation of good, as darkness is of light, if goodness once appear, & be established, cannot hold his place, nor continue, or be at all, where goodness once entereth. But if it so fall out, thet a Prince come to government and state in an age so corrupt as ours is, and he is not able to root out evil so soon as he would, or as he should, this specially at the least, he must advise and look to, that he suffer it not to fall or drop upon the more noble parts of the body (for if they be once taken, the other being overtaken therewith, no part shall be free) but rather that he send it packing to the basest and furthest parts of the Commonweal: even as nature itself, in a natural and human body teacheth us, expelling that which would annoy or hurt the vitals, as we say, to the furthest parts, that so in that care and wisdom the Prince may provide, that it be no part either of his sense, or of his life, and least of all certainly of his spirit, and of his soul. 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 practice and affairs, nor commit unto it his life, his council, or estate: for if he do so, he hazardeth all, his body, his soul, his sceptre, his kingdom, his subjects, etc. And sith this is the nature of naughtiness and sin, that if it may be but permitted to press into presence, it will conceive hope of further access and entertainment: mighty men must stop the passage of it, and shut their palaces gates, the eyes and ears of their head, the power of their hands, the passions and affections of their hearts and whatsoever else, against it. But this is a very great work indeed for a Prince or King, I confess it. But the person is great that is to do it, and he hath many more means to effect it than meaner men, and therefore taught his fingers to fight, 
Psal. 144.1.  and made him able to overcome all: yea and to instruct all Princes, present, and to come. (For whatsoever things are written beforehand, 
Rom. 15.4.  art written for our learning, that we thorough patience and comfort of the scriptures, might have hope.) What course to keep, & what remedy to use (specially when they have established peace at home and abroad) for the redressing and the repressing generally of all evils, and particularly of such, as either civil or foreign wars, have set on foot in the kingdom.   

Verse 8. I will cut off (saith he) betimes all the wicked of the land: that I may root out of the city of the Lord, the workers of iniquity.  
IT is as much in effect, as if he should say: I will not put off from day to day, neither to frame mine own life well, nor by mine own example to amend my people: for delays are dangerous, specially of good things, and occasion as we say, is bald behind, and therefore good taking hold of her forelockes: beside, I have no charter or patent of my life, and therefore I will not defer the doing of this good. Neither will I for a long time, or many years, delay the reformation of my estate, but as much as in me lieth, labour to bring it to a good condition speedily. I know pother Princes are or will be of another mind, and that they may allege for themselves many goodly cloaks and colours, as innovatian is dangerous, fear of the people, doubts and diffidences concerning the action itself, and divers such like. But I will cast all these behind me, and make no account thereof: for the first is but a principle of Policy, and that is as uncertain, as man's brain that bred it. And for the second, it hath small force in it, and it may be, specially standing for God, that when I fear most, I shall be most favoured and followe●, for he hath the hearts of men in his hand, to turn them at his pleasure. And as for the third, concerning the action itself, seeing mine own heart 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 blocks in my way? Nay rather thorough God's goodness and strength, I will rise up so much the more early, and put my hand to that business, whatsoever may come of it. This is my full and flat resolution. And sith the lord by nature doth teach it me, I will thorough his assistance and grace perform it. Doth not the sun, as soon as it riseth, yea before it riseth, drive and chase away darkness? And then why should not I so soon as I ascend to the sceptre and throne, and come to the crown, perform these good things? Surely I will erect the throne of justice, certainly I will establish piety, virtue shall find entertainment at my hands, and I will banish vice. This did David say, and this did he do also. And in both these, it behoveth all good kings to resemble him. An excellent enterprise, and of great consequence I confess, specially in this State and Kingdom, 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 hours yet before night come. Delays in other things are not good, but here they are sta●ke nought. Purposes will not serve, for they are but the imaginations of our mind: nor promises neither, because they are but bare words, and uttered many times to deceive men: but practice & performance is it that will glorify God, and do good to Church, Commonweal, Country, Kingdom, and all. The beams and streams of a virtuous Prince, may make hot and comfort, and that without overheating or discomforting of himself, his country, and kingdom: yea they may cause virtue to bud and spring, and they may nip vice in the head And why should we doubt of it? Seeing we know that God's graces, though in private persons, shall not yet be unprofitable, much less shall they b●● without life in men that resemble his Majesty, and bear his mark upon them. His Zodiac as we may say, is furnished: a man may see it planted with much goodness: he is not yet at the midst of his age, and if God would, we might see all things in the Kingdom and Commonweal changed into better: the sores thereof strengthened and healed, and that without any wound or scar: the former evils softened, yea almost worn out of memory, and as it were quite and clean forgotten. And though it were so, that the greatest part of a Prince's life were passed, yet that should not hinder redress and amendment of matters. The more that hath been neglected in former time, die more should be reform in the rest of the days of the pilgrimage that we are to live. Who knoweth whether God ●ati● granted life to that end? That so acc●●ding to the breaches of our former years, our lives might be more glorious to him, and profitable to the people, and our lives and our deaths to, more comfortable to ourselves. Sure we are of this, 
Eccle. 5.16.  that God commandeth us to redeem the season, and rendereth this reason of it, for the days of evil. And we know this is a sure note of excellent blessing from God upon his people: they shall bring forth fruit in their age, 
Psal. 92.14.  they shall be sat and flourishing.  
And yet I mean not for all this, that Princes unwisely, or without advise, shall cut off, burn, sear, or as we say in plain Emglish, without consultation run into and set open alterations and changes of state, execution of justice, etc. for so perhaps in seeking to settle good, and to avoid evil, they might fall into a mischief, more intolerable by much than their present condition In nature we see that such a human body there may be, as in which all the blood shall be so corrupted, that before a man should find any good blood therein, he might (if he would use phlebotomy or blood letting) draw out and take away both the life & the last drop together. In such a case, when the corruptions are so gross ●nd infinite, a skilful Physician will use Epicrasis, as they call it, or labour to bring it to a better temperature or mixture of the humours. He will draw from the body I confess, both by diverse means, and at diverse times, but yet he will take no more but what is needful and necessary to unburden Nature of. Which when it is discharged indeed, gathereth vigorand force unto itself again, and evaporateth and evacuateth by sweeting, and other good means, the rest of the poison or malign humours: and to be short, doth by this gentle evacuating and sundering evil from good, make good indeed at the length the very blood itself. And even so must the Prince do in this abundance of superfluous and corrupt humours in the State or Commonweal. There may be in a kingdom sometimes such malign influence, and such store of poisonful corruption, that though the Prince would willingly purge the evil in that estate, yet wanes at home and abroad, plagues, famines, and a number such like pestilences within the bosom of the Commonweal, will not suffer him to do it. If he should open a vein, the spirit would departed with the blood, and the life would go away with the strength. What must he do then? Countenance evil? At no hand. Shall he wink at transgression? Not so neither. Shall he disgrace and keep back from preferment the good and virtuous? Be it and all the rest far from him. For the first is to commit sin with a high hand, 
Deut. 29.20.  and the Lord will not be merciful 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 be beaten down. And the third is to wound, yea to break the hearts of the faithful, who the more they be discouraged, the more do the wicked prevail. What then? He must as he may, take away from the wicked and ungodly all their government and autharitie, for they are not men meet for it, because it being a holy and a heavenly thing, it must have men to exercise it, that do in some sort sort with the nature thereof. On the other side, he must, raise up good people from under their yoke and burden, he must divide amongst them his favour, his authorities, his offices, for they only are both worthy of them, and fit for them, because God and not man, by shedding his graces into their hearts, hath made them meet therefore. This if they would do, they should in a small time see by this discretion, and thorough God's blessing upon their care a conversion or turning of their State, without any subversion, nay without any great great trouble to it or in it: and a new kingdom, yet without any great novelty or change. The ship of Delos, so much read of, and celebrated in antiquity, for lasting many years and ages without renewing, whence got it that fame, but because that so soon as a lord or planet was in danger, they diligently and presently provided another in the room thereof. And even so, if a King will amend an estate or kingdom that is decayed, he must proceed by the same course: If so soon as a dignity, state, or office shall be void, he be careful to have it replenished with good and virtuous people, and such as are fit for the charge, he shall within less than ten years make all new, and yet without innovation, yea he shall do it by an increasing that shall not be perceived, till God make it break forth, and so shall bring back piety and justice to their ancient glory, and shall beget again in the hearts of his subjects, virtue, honesty, loyalty, and every good thing beside, specially if every one in his Country, in his College, in his company, in his Town, according as he hath been chosen by the Prince, to a good place, shall bring to this good work the same good affection, and shall set it forward after the self-same manner. But if on the other side, he set up in the room of a wicked man a wicked successor: if he provide for the place by lot as we say, or bestow it upon him that will offer most, or give it for importunity, or for favour, than I can say no more but this, The good that was done in nine months, will be overthrown in three days. For this we may assure ourselves of, an estate or a building decayeth in fewer days than there was of years spent to rear it up, and establish it. So true is that saying of the Philosopher, It is more easy to destroy than to build.  
Wherefore the king that we treat of, seeing he is fallen into such a wicked age, will begin his work early in the morning: even as soon as he entereth, so soon will he begin, because he is persuaded that God hath advanced him to that end. And our Saviour commandeth, First seek the kingdom of heaven, 
Math. 6.33.  and the righteousness thereof, and then all these things shall be given unto you. And he will, do it also even with the same heart and affection that David did, that is, that he might purge and reform the city of his God: and he will not do it that he might reign quietly and at his ease, for that is but a private and worldly thing, and not thanks worthy; but that the Lord might rule and reign in his ●ate and Kingdom, and that he milwaukee religiously and holily served 〈◊〉 his church. For let men think and say what they list, it is for the church's sake alone, (which God hath everlastingly loved, even from before all worlds) that he upholdeth and maintaineth this world. For the Church's sake he preserveth Monarchies, Commonweals, and Kingdoms, which are rather the Inns as I may so call them, than the houses of the church, that warfa●eth and travaileth to and fro in the world: which otherwise we might account (saving that by their grossness and thieknesse, they shelter and cover the precious fruits that God hath put into them) not very profitable, specially as in regard of godliness. And yet notwithstanding, this is the Church that is sustained and maintained by God for his only sons sake, who hath suffered death for it, even Christ our Lord and Saviour, and notwithstanding is the king of kings, under whom of necessity, all the kings of the world must bow, and for whom it is that they must reign, casting down, at the very feet of his cross, because in that he triumphed, their crowns, their diadems, and their sceptres, specially if they desire to reign in blessedness over their subjects in the world, and would one day reign for all eternity in the heavens, without which they are more miserable than the meanest of men, Because for mighty men there are mighty torments prepared, and the Prophet Isaih in express terms saith: Tophet is prepared of old, 
Isaiah. 30.33  it is even 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 river of brimstone doth kindle it. In a word then as it were, or short sum to shut up all, and to conclude with David: Our king will frame his soul to Mercy and to justice. From his person they shall run, and flow into his court, into his counsel, and from thence they shall spread themselves ●●●r all the members of his state, even unto the very borders & utmost bounds of his kingdom. All his ways, in a word, 〈◊〉 according to Gods own example, 
〈…〉 10.  shall be judgement and Mercy. But because that the body is made for the Church, he will with all his heart give himself to the study of truth, and be very mindful of and careful for the service of God, and will refer all that he hath or may have, to the defence and maintenance, to the restoration and reformation of his Church, the rarest jewel that God hath vouchsafed to make shine in the world.  
O God which hast from before all times appointed our king to be borne in so troublesome a time and wicked age, as wherein the state is rend by factions, the Church is troubled with schisms, and the most wise see nothing but darkness, and the same so thick, as no eye▪ nay no discourse is able to pierce it much less to drive it away; double in these double mischiefs and evils, thy blessed anointing, even thy holy grace upon him. Pour upon his head the spirit of thy servant David, yea double and triple that blessed spirit of thine upon him, that under him we may once again see our State established, and thy church gathered together, that so under thee by his means, we may with one accord sing, as thy holy Angels did and do, Glory be to God in the most high places, and in earth peace, 
Luke 2.14.  and towards men good will: and that I myself might then say, though it were even at this present hour, Lord, now lettest thou thy servant departed in peace, 
Luke 2.29.  according to thy word, seeing that mine eyes have seen thy salvation.  
So be it.