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A SERMON PREACHED BEFORE KING JAMES his Majesty, at Greenwich, the 19. of Iune, 1604. The Text, PSAL. 122.8, 9.
A SERMON PREACHED BEFORE KING JAMES his Majesty, At Greenwich, the 19. of Iune, 1604. The Text, PSALM 122.8, 9.
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For my brethren and my neighbours sake, I will now speake peace unto thee: because of the house of the Lord our God, I will procure thy wealth.
For my brothers and my neighbours sake, I will now speak peace unto thee: Because of the house of the Lord our God, I will procure thy wealth.
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THE title of this Psalme shewes the excellency and Author of it: a Song of degrees, a Psalme of David. The Psalme it selfe is gratulatory:
THE title of this Psalm shows the excellency and Author of it: a Song of Degrees, a Psalm of David. The Psalm it self is gratulatory:
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Davids gratulation to and for the good estate of Ierusalem, the Metropolitan City of his Kingdome.Davids gratulation to and for the good estate of Ierusalem, the Metropolitan city of his Kingdom.
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In which he first professeth his joy for the present good estate thereof, and demonstrates his care for the future.
In which he First Professes his joy for the present good estate thereof, and demonstrates his care for the future.
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That which he rejoyceth at in the present condition of it, is; first, the forwardnesse of the people to Gods service:
That which he Rejoiceth At in the present condition of it, is; First, the forwardness of the people to God's service:
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secondly, the good estate of the City, which was built as a City united, made Ierusalem of Iebus and Salem, the Fort of the Iebusites being subdued by David, and by building united into one City, now at peace;
secondly, the good estate of the city, which was built as a city united, made Ierusalem of Jebus and Salem, the Fort of the Jebusites being subdued by David, and by building united into one city, now At peace;
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in which also Religion was set up, yea the staple of Religion; for thither the Tribes went to worship;
in which also Religion was Set up, yea the staple of Religion; for thither the Tribes went to worship;
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and Justice also, yea the royall seats of Justice.
and justice also, yea the royal seats of justice.
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The demonstration of care for the good of that City hereafter, hath in it two branches.
The demonstration of care for the good of that city hereafter, hath in it two branches.
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The Kings incitation to all his Subjects to pray for the peace of it; and he sets them downe a forme of praye•:
The Kings incitation to all his Subject's to pray for the peace of it; and he sets them down a Form of praye•:
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the holy Ghost knowes well enough how to pray in a set forme.
the holy Ghost knows well enough how to pray in a Set Form.
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The second thing is his owne promise, as it were his Magna Charta, the Kings great Charter,
The second thing is his own promise, as it were his Magna Charta, the Kings great Charter,
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for the good of Ierusalem, in the words now read.
for the good of Ierusalem, in the words now read.
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A great Charter, but in few words, which yet are massie and weighty, containing the Kings grant in the word of a Prince to gratifie Ierusalem in two things. First, to use her kindely:
A great Charter, but in few words, which yet Are massy and weighty, containing the Kings grant in the word of a Prince to gratify Ierusalem in two things. First, to use her kindly:
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and secondly, to procure her wealth. To both which he addeth his reasons ▪ as we shall see in their places.
and secondly, to procure her wealth. To both which he adds his Reasons ▪ as we shall see in their places.
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The promise of kinde and gracious usage is not so plaine in the words of our translation, as in the originall;
The promise of kind and gracious usage is not so plain in the words of our Translation, as in the original;
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for where the translation saith, I will wish thee prosperity, the originall saith, I will speake peace. A speech that every where as well as here, signifies all kinde usage, under one speciall kinde of it, that is good words. So Psal. 28.3. where David speakes of some that speake peace to their neighbours, but malice is in their hearts, they speake friendly. Psal. 85.8. God will speake peace unto his people;
for where the Translation Says, I will wish thee Prosperity, the original Says, I will speak peace. A speech that every where as well as Here, signifies all kind usage, under one special kind of it, that is good words. So Psalm 28.3. where David speaks of Some that speak peace to their neighbours, but malice is in their hearts, they speak friendly. Psalm 85.8. God will speak peace unto his people;
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that is, will use them graciously. And in Hester 10.3. it is said of Mordecay, he spake peaceably, saith the translation (peace, saith the originall) to all his seed.
that is, will use them graciously. And in Esther 10.3. it is said of Mordecai, he spoke peaceably, Says the Translation (peace, Says the original) to all his seed.
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Whereby it may appeare that the first parcell of the Kings grant, is to use his people graciously, to speake peace unto them.
Whereby it may appear that the First parcel of the Kings grant, is to use his people graciously, to speak peace unto them.
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In which parcell (if we marke it) be foure points. First, what he will doe;
In which parcel (if we mark it) be foure points. First, what he will do;
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I will speake peace. Secondly, to whom, to thee, to Ierusalem. Thirdly, for what respect, for my brethren and companions sake. I will speak peace. Secondly, to whom, to thee, to Ierusalem. Thirdly, for what respect, for my brothers and Sodales sake.
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Fourthly, when? now: but that when is indeed why, as we shall after heare. 1. Touching the thing what we learne in Davids example.
Fourthly, when? now: but that when is indeed why, as we shall After hear. 1. Touching the thing what we Learn in Davids Exampl.
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First, that it is the office and care of good Princes to speak peace unto their people.
First, that it is the office and care of good Princes to speak peace unto their people.
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They are Fathers, a title as of power, so of love, to teach them to use their Subjects as children.
They Are Father's, a title as of power, so of love, to teach them to use their Subject's as children.
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They are Masters, but saith Paul to Masters, Ephes. 6. Know, that even your Master also is in heaven.
They Are Masters, but Says Paul to Masters, Ephesians 6. Know, that even your Master also is in heaven.
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The greatest Kings are servants to the great King of Kings; let them use their servants as they would be used of their Master graciously.
The greatest Kings Are Servants to the great King of Kings; let them use their Servants as they would be used of their Master graciously.
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To this end, because the disease of Princes oftentimes is the swelling of heart, and to dye upon such swellings, it pleased God in the 17. of Deutrinomy both to restraine them from windy and swelling meats, forbidding such multitude of Chariots and horses as might lift up their hearts above their brethren,
To this end, Because the disease of Princes oftentimes is the swelling of heart, and to die upon such swellings, it pleased God in the 17. of Deuteronomy both to restrain them from windy and swelling Meats, forbidding such multitude of Chariots and Horses as might lift up their hearts above their brothers,
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so as to make them forget that they are men and rule over men:
so as to make them forget that they Are men and Rule over men:
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and also to give them a dyet, the Booke of God to meditate upon, which is able to moderate and temper the heart of any Prince;
and also to give them a diet, the Book of God to meditate upon, which is able to moderate and temper the heart of any Prince;
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without which no Kings heart, no mans heart can be good as it ought.
without which no Kings heart, no men heart can be good as it ought.
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Secondly, now as it is a duty of Princes to speake peace, so it is an ornament unto them.
Secondly, now as it is a duty of Princes to speak peace, so it is an ornament unto them.
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Curtesie is a Christian vertue, commended to all men in the Epistles to the Ephesians and Colossians. That which is curtesie in a Subject, is graciousnesse in a Prince:
Courtesy is a Christian virtue, commended to all men in the Epistles to the Ephesians and colossians. That which is courtesy in a Subject, is graciousness in a Prince:
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a vertue of the same kinde, onely advanced to an higher place by the dignity of the person.
a virtue of the same kind, only advanced to an higher place by the dignity of the person.
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And it is an ornament that becomes none so well as Princes, the images of the gracious God, whose Deputies they are, whose titles they beare.
And it is an ornament that becomes none so well as Princes, the Images of the gracious God, whose Deputies they Are, whose titles they bear.
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It was truly said of Pythagoras, that in two things specially we imitate the nature of God, truth and goodnesse.
It was truly said of Pythagoras, that in two things specially we imitate the nature of God, truth and Goodness.
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A Prince faithfull of his word ▪ and gracious to his people, is a goodly image of God.
A Prince faithful of his word ▪ and gracious to his people, is a goodly image of God.
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We see that in greater Maps things are expressed more plainly then can be in the smaller (though they be drawne by one skill) so in the greatest personages this ornament is fairest,
We see that in greater Maps things Are expressed more plainly then can be in the smaller (though they be drawn by one skill) so in the greatest Personages this ornament is Fairest,
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when they that of all others have the best: warrant to speake roughly, shall speake peace.
when they that of all Others have the best: warrant to speak roughly, shall speak peace.
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Thirdly, and as it is a duty and an ornament, so is it a bond,
Thirdly, and as it is a duty and an ornament, so is it a bound,
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and one of the best that Princes have to obliedge the hearts of their subjects unto them.
and one of the best that Princes have to obliedge the hearts of their subject's unto them.
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It is therefore noted of Mordecay as the ground of his acceptance among the multitude of his brethren, that he did these two things (which the King here promiseth in his Charter) he procured the wealth of his people,
It is Therefore noted of Mordecai as the ground of his acceptance among the multitude of his brothers, that he did these two things (which the King Here promises in his Charter) he procured the wealth of his people,
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and spake peace unto all his seed. and spoke peace unto all his seed.
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The strength of this course, to melt the heart of the Subjects, appeares in David in 2 Sam. 19. who understanding the minde of the ten Tribes to fetch him home againe, takes the watchword,
The strength of this course, to melt the heart of the Subject's, appears in David in 2 Sam. 19. who understanding the mind of the ten Tribes to fetch him home again, Takes the watchword,
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and sends to the men of Iudah this message, Why are you behinde to bring the King againe to his house? ye are my brethren, my bones and my flesh are ye,
and sends to the men of Iudah this message, Why Are you behind to bring the King again to his house? you Are my brothers, my bones and my Flesh Are you,
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wherefore then are ye the last that bring the King againe? And to Amasa this protestation, God doe so to me and more also,
Wherefore then Are you the last that bring the King again? And to Amasa this protestation, God do so to me and more also,
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if thou be not Captaine of the hoste to me for ever: to lead the Army for him, that had led it against him;if thou be not Captain of the host to me for ever: to led the Army for him, that had led it against him;
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what was the effect? He bowed the hearts of the men of Iudah, as one man, saith the text.
what was the Effect? He bowed the hearts of the men of Iudah, as one man, Says the text.
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Such strength hath the gracious usage of a Soveraigne in the hearts of good Subjects.
Such strength hath the gracious usage of a Sovereign in the hearts of good Subject's.
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Againe, Ioab knew well what strength was in the Kings good speeches, who (finding the King so wounded for Absolon, that he retired himselfe,
Again, Ioab knew well what strength was in the Kings good Speeches, who (finding the King so wounded for Absalom, that he retired himself,
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as if he had lost a Kingdome that very day, in which the Kingdome was recovered,
as if he had lost a Kingdom that very day, in which the Kingdom was recovered,
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so as the people also stole away, as men that had lost the battell) comes to the King (and after other expostulations, rougher then became a subject to his Soveraigne,
so as the people also stole away, as men that had lost the battle) comes to the King (and After other expostulations, rougher then became a Subject to his Sovereign,
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yet wholesome for that time) come out, saith he, and speake comfortably unto thy servants,
yet wholesome for that time) come out, Says he, and speak comfortably unto thy Servants,
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for I sweare by the Lord, except thou come out, there will not tarry one man with thee this night, &c. Nor hath the holy Scripture alone this observation,for I swear by the Lord, except thou come out, there will not tarry one man with thee this night, etc. Nor hath the holy Scripture alone this observation,
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but even among the heathen (that it might appeare a truth which nature is not ignorant of) we finde it still observed and recorded as a meanes that drew the hearts of the people to their Princes.
but even among the heathen (that it might appear a truth which nature is not ignorant of) we find it still observed and recorded as a means that drew the hearts of the people to their Princes.
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Thus Suetonius notes of Titus, that he had that of nature or of fortune, good luck,
Thus Suetonius notes of Titus, that he had that of nature or of fortune, good luck,
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as we say, to win every mans good will:
as we say, to win every men good will:
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and among many things, reports this one gracious speech of his, that no man should goe away sad from speeeh with a Prince.
and among many things, reports this one gracious speech of his, that no man should go away sad from speeeh with a Prince.
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The like of Augustus, as the meanes that setled him in the hearts of the people,
The like of Augustus, as the means that settled him in the hearts of the people,
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and by name this one observation ▪ that when a poore man offered him a Petition trembling ▪ he encouraged him,
and by name this one observation ▪ that when a poor man offered him a Petition trembling ▪ he encouraged him,
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and said, Petitions should not be given to a Prince as meat to an Elephant, that one is afraid of.
and said, Petitions should not be given to a Prince as meat to an Elephant, that one is afraid of.
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The like of Traian. Antoninus, and others is reported, which I forbeare to recite.
The like of Trajan. Antoninus, and Others is reported, which I forbear to recite.
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All shewing, that it was observed as a meanes of gaining the affections of the people, to speake peace unto them.
All showing, that it was observed as a means of gaining the affections of the people, to speak peace unto them.
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Fourthly, and on the contrary, to doe otherwise is not safe, neither at the entrance, nor when a Prince is setled.
Fourthly, and on the contrary, to do otherwise is not safe, neither At the Entrance, nor when a Prince is settled.
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For the entrance, Rehoboam is a witnesse, who being a yong King followed yong mens counsell (indeed yong counsell though old men had given it) and as they bad him, told the people, his Father had scourged them with rods,
For the Entrance, Rehoboam is a witness, who being a young King followed young men's counsel (indeed young counsel though old men had given it) and as they bade him, told the people, his Father had scourged them with rods,
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but he would beat them with scorpions (that is, say some, with whips which have wires in the lashes ends, to make them bite where they goe) his little finger should be heavier then his Fathers loynes.but he would beatrice them with scorpions (that is, say Some, with whips which have wires in the Lashes ends, to make them bite where they go) his little finger should be Heavier then his Father's loins.
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The old men had given him better counsell, To serve the people that day, and give them good words,
The old men had given him better counsel, To serve the people that day, and give them good words,
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and the people would be his servants for ever. But this good counsell would not downe with the yong King;
and the people would be his Servants for ever. But this good counsel would not down with the young King;
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What was the end of it? Why, when the people saw that they were not regarded, they left him,
What was the end of it? Why, when the people saw that they were not regarded, they left him,
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and bad the house of David looke to it selfe.
and bade the house of David look to it self.
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Thus for want of speaking peace, he put himselfe out of the greatest part of his Kingdome.
Thus for want of speaking peace, he put himself out of the greatest part of his Kingdom.
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And for an established State, we have a story of Caesar, that after he was growne great and strong in his State,
And for an established State, we have a story of Caesar, that After he was grown great and strong in his State,
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yet his very speeches gave occasion of distaste, and conspiracy against him;
yet his very Speeches gave occasion of distaste, and Conspiracy against him;
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as by name, that he said, the Senate (for that I thinke is meant by Respublica) was but a name onely.
as by name, that he said, the Senate (for that I think is meant by Respublica) was but a name only.
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This was a meane of loosing their hearts, and his owne greatnesse; however God plagued those that conspired against him:
This was a mean of losing their hearts, and his own greatness; however God plagued those that conspired against him:
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as take this for a generall rule, God never spares those that rise up against Princes,
as take this for a general Rule, God never spares those that rise up against Princes,
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how evill so ever they be.
how evil so ever they be.
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Finally, for this purpose Comines hath a grave discourse in his fifth booke out of his owne observations;
Finally, for this purpose Comines hath a grave discourse in his fifth book out of his own observations;
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I would I could speake it in his owne words, he speakes it so well, I will goe as neere it as I can:
I would I could speak it in his own words, he speaks it so well, I will go as near it as I can:
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he tels what is the misfortun of a Prince, It is not (saith he) to take a fall off a horse,
he tells what is the misfortun of a Prince, It is not (Says he) to take a fallen off a horse,
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or to be smitten with a sharpe ague, that is no misfortune to a Prince;
or to be smitten with a sharp ague, that is no misfortune to a Prince;
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What is it then? When God will not suffer him to reigne (that is a misfortune indeed) but what be the prognosticates of it? First, saith he, God smites him in his wits which is a great blow, he meanes not surely in his sences, but in his judgement;
What is it then? When God will not suffer him to Reign (that is a misfortune indeed) but what be the prognosticates of it? First, Says he, God smites him in his wits which is a great blow, he means not surely in his Senses, but in his judgement;
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then he sets division in his house ▪ and (saith he) the Prince is so farre in Gods disgrace, that he flyeth the company of the wise,
then he sets division in his house ▪ and (Says he) the Prince is so Far in God's disgrace, that he flies the company of the wise,
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and advanceth fooles, oppressours, and flatterers, and such as sooth him in all his sayings. If he take a penny, they bid him take two;
and Advanceth Fools, Oppressors's, and Flatterers, and such as sooth him in all his sayings. If he take a penny, they bid him take two;
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if he be angry with a man, they bid hang him. Further, they give him counsell in any wise to cause himselfe to be feared;
if he be angry with a man, they bid hang him. Further, they give him counsel in any wise to cause himself to be feared;
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and they also behave themselves cruelly and proudly, as though authority were their inheritance &c. This was that wise mans observation, which I have repeated (as I thinke) very neere in his owne words, to shew how Princes loose the hearts of their Subjects ▪ when they grow perswaded not to use them graciously.
and they also behave themselves cruelly and proudly, as though Authority were their inheritance etc. This was that wise men observation, which I have repeated (as I think) very near in his own words, to show how Princes lose the hearts of their Subject's ▪ when they grow persuaded not to use them graciously.
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So then, whether duty, or ornament, safety or danger be respected, it appeares that David had good cause to promise,
So then, whither duty, or ornament, safety or danger be respected, it appears that David had good cause to promise,
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and all good Princes to performe, gracious behaviour, towards their Subjects. 2. We have heard what he promised:
and all good Princes to perform, gracious behaviour, towards their Subject's. 2. We have herd what he promised:
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now let us heare to whom. To thee, saith he, that is, to all his people;
now let us hear to whom. To thee, Says he, that is, to all his people;
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of which (as was said) Ierusalem was an abridgement. To shew favour to some, hath bin in those that were worst noted.
of which (as was said) Ierusalem was an abridgement. To show favour to Some, hath been in those that were worst noted.
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Nero had his favorites, not worthy to be named.Nero had his favorites, not worthy to be nam.
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Galbo had his three Paedagogues, besides Vimius the Broker, that prevailed with Galba as gold did with himselfe in any thing: and so others.Galbo had his three Pedagogues, beside Vimius the Broker, that prevailed with Galba as gold did with himself in any thing: and so Others.
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But this is the princely goodnesse of Christian Kings ▪ to be good to all their good Subjects.
But this is the princely Goodness of Christian Kings ▪ to be good to all their good Subject's.
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All are their subjects, therefore should have the sun-shine of their soveraignty: all are their brethren and companions as we shall after heare:
All Are their subject's, Therefore should have the sunshine of their sovereignty: all Are their brothers and Sodales as we shall After hear:
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companions in scot and lot (as we say) I meane in every burthen of their troubles;
Sodales in scot and lot (as we say) I mean in every burden of their Troubles;
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and therefore should have so•e portion in the common comfort of their favours.
and Therefore should have so•e portion in the Common Comfort of their favours.
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And indeed this is Kingly graciousnesse, to be gracious to all their good Subjects ▪ and to doe good to all;
And indeed this is Kingly graciousness, to be gracious to all their good Subject's ▪ and to do good to all;
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like the Sunne that shines to all like Christ that did good wheresoever he became.
like the Sun that shines to all like christ that did good wheresoever he became.
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There is nothing more grievous to the Subjects then inclosure of Commons, or overlaying them when great men over-charge them so, that poore men can make no use of them for their reliefe:
There is nothing more grievous to the Subject's then enclosure of Commons, or overlaying them when great men overcharge them so, that poor men can make no use of them for their relief:
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I say there is nothing more grievous, unlesse it be Monopolies, and I cannot tell which of them is more grievous,
I say there is nothing more grievous, unless it be Monopolies, and I cannot tell which of them is more grievous,
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but there is no inclosure of Commons or Monopolies so grievous as the inclosure and ingrossing of a Kings favours,
but there is no enclosure of Commons or Monopolies so grievous as the enclosure and engrossing of a Kings favours,
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or to make a Monopoly of a King.
or to make a Monopoly of a King.
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What then, would we have the favour of Princes so common to all, that it should not specially abound unto some? God forbid:
What then, would we have the favour of Princes so Common to all, that it should not specially abound unto Some? God forbid:
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for as the vitall spirits in the body goe to the least member, yea to the fingers end,
for as the vital spirits in the body go to the least member, yea to the fingers end,
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yet are most plentifully bestowed where nature hath the greatest imployment of them.
yet Are most plentifully bestowed where nature hath the greatest employment of them.
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So it is fit that the favours of Princes lying open as a common to all their Subjects in their proportions, should be specially placed on men of chiefest use and desert.
So it is fit that the favours of Princes lying open as a Common to all their Subject's in their proportions, should be specially placed on men of chiefest use and desert.
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3. We see What, and to Whom, let us now see upon what respect. I will speake peace to thee;
3. We see What, and to Whom, let us now see upon what respect. I will speak peace to thee;
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Sed quare? (saith Augustin) Non propter honores meos, non propter pecuniam meam, non propter vi•am meam: Said quare? (Says Augustin) Non propter honores meos, non propter pecuniam meam, non propter vi•am meam:
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Not for mine honours, not for my treasure, not for my life; but for my brethren and neighbours sake•.
Not for mine honours, not for my treasure, not for my life; but for my brothers and neighbours sake•.
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For thine owne sake I will speake peace unto thee. And indeed this is true love;
For thine own sake I will speak peace unto thee. And indeed this is true love;
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for love (saith the Apostle) seekes not her owne things.
for love (Says the Apostle) seeks not her own things.
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And this is trve graciousnesse, and like the goodnesse of God himselfe, who is good to us for his owne goodnesse sake,
And this is true graciousness, and like the Goodness of God himself, who is good to us for his own Goodness sake,
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and for our good, not for his: He gaines not surely by any match at our hands.
and for our good, not for his: He gains not surely by any match At our hands.
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For my brethren and companions sake. For my brothers and Sodales sake.
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These very words have weight, and carry a secret reason of that respect for which he will speake peace unto them.
These very words have weight, and carry a secret reason of that respect for which he will speak peace unto them.
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They are brethren, not of the same wombe, but of the same nature in common: Brethren by the mothers side, the common mother.
They Are brothers, not of the same womb, but of the same nature in Common: Brothers by the mother's side, the Common mother.
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Companions (for so the word signifies) not in the Court, but in the same Countrey;
Sodales (for so the word signifies) not in the Court, but in the same Country;
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companions in the house of God, and in the Convenant of grace, and in that respect brethren by the fathers side;
Sodales in the house of God, and in the Covenant of grace, and in that respect brothers by the Father's side;
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partners of that honour, which all good Princes take to be (and is) their greatest honour, that they are the children of God.
partners of that honour, which all good Princes take to be (and is) their greatest honour, that they Are the children of God.
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Brethren in nature a thing which as no Prince will deny, so none need be ashamed of, seeing Christ himselfe,
Brothers in nature a thing which as no Prince will deny, so none need be ashamed of, seeing christ himself,
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though he were the sonne of God, and thought it no robbery to be equall with God,
though he were the son of God, and Thought it no robbery to be equal with God,
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yet in respect of the partnership in the flesh, was not ashamed to be called a brother,
yet in respect of the partnership in the Flesh, was not ashamed to be called a brother,
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and to call us brethren, as the Author to the Hebrewes saith. This consideration is a great motive;
and to call us brothers, as the Author to the Hebrews Says. This consideration is a great motive;
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it was so to Iob, he durst not contemne the judgement of his servants, no not of his maid, when they contended with him.
it was so to Job, he durst not contemn the judgement of his Servants, no not of his maid, when they contended with him.
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For (saith he) what shall I then doe when God standeth up, and when he shall visit me, What shall I answer? Why so? He that made me in the wombe, hath he not made him? that is in effect, is he not my brother? It yeelds a gracious meditation for Christian Princes;
For (Says he) what shall I then do when God Stands up, and when he shall visit me, What shall I answer? Why so? He that made me in the womb, hath he not made him? that is in Effect, is he not my brother? It yields a gracious meditation for Christian Princes;
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as to thinke in time of famine, these that dye as starved, they are not dogs, they are my brethren:
as to think in time of famine, these that die as starved, they Are not Dogs, they Are my brothers:
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in the time of Pestilence, this is not a murren of cattell, they are my brethren that thus perish:
in the time of Pestilence, this is not a murren of cattle, they Are my brothers that thus perish:
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in the oppression of a poore man, this is not an horse overloaden (which yet a man should pitie,
in the oppression of a poor man, this is not an horse overladen (which yet a man should pity,
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though it were his enemies horse) this is my poore brother, whom God made, whom Christ dyed for.
though it were his enemies horse) this is my poor brother, whom God made, whom christ died for.
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So in their lawfull suits and cries, these are not the cries of other creatures, nor of strangers, but of my brethren:
So in their lawful suits and cries, these Are not the cries of other creatures, nor of Strangers, but of my brothers:
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How will my Father take it at my hands if I the elder brother use not my yonger brethren graciously?
How will my Father take it At my hands if I the elder brother use not my younger brothers graciously?
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So we see in the Kings Grant, what, to whom, and for what respect he promiseth.
So we see in the Kings Grant, what, to whom, and for what respect he promises.
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Of all which, the Vse is first unto Princes, then unto their servants about them, and lastly to all their Subjects.
Of all which, the Use is First unto Princes, then unto their Servants about them, and lastly to all their Subject's.
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As touching to use to the Lords anointed, having dressed these things with so homely cookery, it will not become me to be a carver also to my soveraign Lord;
As touching to use to the lords anointed, having dressed these things with so homely cookery, it will not become me to be a carver also to my sovereign Lord;
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but humbly, and in the feare of God doe beseech your Majesty, to give me leave to apply this unto you in Pauls words to Timothy, Consider what I say,
but humbly, and in the Fear of God do beseech your Majesty, to give me leave to apply this unto you in Paul's words to Timothy, Consider what I say,
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and the Lord give thee understanding in all things :and the Lord give thee understanding in all things:
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yea humbly beseech your Majesty to know your selfe, and your owne most gracious disposition, of which every man reporteth that speaketh with you in private,
yea humbly beseech your Majesty to know your self, and your own most gracious disposition, of which every man Reporteth that speaks with you in private,
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and still to use it, and to speake graciously to your loving Subjects.
and still to use it, and to speak graciously to your loving Subject's.
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And for the rest, it remaines also, that your Majesty hunt away two beasts, the tame beast and the wilde, the flatterer and the false informer, which shall attempt to set off your sweet affections from any of your loving Subjects.
And for the rest, it remains also, that your Majesty hunt away two beasts, the tame beast and the wild, the flatterer and the false informer, which shall attempt to Set off your sweet affections from any of your loving Subject's.
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The second Vse is to the servants that attend about the Kings person, and to them it is a word of Admonition, that seeing it is the office and duty of a King,
The second Use is to the Servants that attend about the Kings person, and to them it is a word of Admonition, that seeing it is the office and duty of a King,
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and the desire and disposition of our gracious King to speake peace unto his people, they would take heed of doing any evill office betweene the King and his good Subjects, by applying unwisely causticks to the sinewes:
and the desire and disposition of our gracious King to speak peace unto his people, they would take heed of doing any evil office between the King and his good Subject's, by applying unwisely caustics to the sinews:
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for if it be a cursed thing to set division betweene brethren, what is it betweene the Father and the children? Assuredly to alienate, by any meanes, the heart of the Prince from the people,
for if it be a cursed thing to Set division between brothers, what is it between the Father and the children? Assuredly to alienate, by any means, the heart of the Prince from the people,
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or of the people from the Prince, is a worke for the Divell, and not for any of the Kings good servants.
or of the people from the Prince, is a work for the devil, and not for any of the Kings good Servants.
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And lastly, to us all, it is a word of incitation, that we should know what to be thankfull unto God for, that have a gracious Prince to speake unto us;
And lastly, to us all, it is a word of incitation, that we should know what to be thankful unto God for, that have a gracious Prince to speak unto us;
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and also to pray, that God would ever so dispose of the Kings heart unto his people and all his people unto him againe, that as he came unto us with the greatest applause that ever Prince entred with all,
and also to pray, that God would ever so dispose of the Kings heart unto his people and all his people unto him again, that as he Come unto us with the greatest applause that ever Prince entered with all,
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so he may continue with the greatest acceptance that ever Prince had, and may make us but one onely mourning day, that is, the day of separation,
so he may continue with the greatest acceptance that ever Prince had, and may make us but one only mourning day, that is, the day of separation,
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like the mourning for good Iosiah, for whom all Israel lamented when he dyed.
like the mourning for good Josiah, for whom all Israel lamented when he died.
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And secondly, how to beare our selves as loyall and dutifull Subjects, with all reverence to the Lords anointed, that we may be worthy of gracious usage.
And secondly, how to bear our selves as loyal and dutiful Subject's, with all Reverence to the lords anointed, that we may be worthy of gracious usage.
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And if perhaps something fall out otherwise, let us remember that of Salomon, If the spirit of him that ruleth rise up against thee, goe not out of thy place, take not the sturdy.
And if perhaps something fallen out otherwise, let us Remember that of Solomon, If the Spirit of him that Ruleth rise up against thee, go not out of thy place, take not the sturdy.
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Consider thy selfe if thou be a Master, how thou usedsts thy servants; if a Father, how thou art sometimes passionate to thine owne children:
Consider thy self if thou be a Master, how thou usedsts thy Servants; if a Father, how thou art sometime passionate to thine own children:
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and then remember, that Princes have greater provocations, greater power.
and then Remember, that Princes have greater provocations, greater power.
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And if there be something in them which may not be justified, yet the reverence and duty of Subjects is to hide it, going backward.
And if there be something in them which may not be justified, yet the Reverence and duty of Subject's is to hide it, going backward.
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Thus much for the first part of this Charter. Now come we to the other; wherein he saith, I will procure thy wealth.
Thus much for the First part of this Charter. Now come we to the other; wherein he Says, I will procure thy wealth.
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The word signifies to seeke, but with all endeavours to obtaine, and therefore is well translated, procure ;
The word signifies to seek, but with all endeavours to obtain, and Therefore is well translated, procure;
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that is, I will doe thee good.
that is, I will do thee good.
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Indeed it is a gracious thing to speake peace unto them, but more gracious to doe them good.
Indeed it is a gracious thing to speak peace unto them, but more gracious to do them good.
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We say in an homely proverbe, Better meat without sauce, then sauce without meat; yet (no doubt) two good things together are best.
We say in an homely proverb, Better meat without sauce, then sauce without meat; yet (not doubt) two good things together Are best.
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A childe that is hungry may be stilled a while with dandling and singing, but it must have the brest,
A child that is hungry may be stilled a while with dandling and singing, but it must have the breast,
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or else it will not be contented long, Good and gracious words please well, but good deeds, doing justice, seeking the common good, is that which gives the chiefe content unto the Subjects.
or Else it will not be contented long, Good and gracious words please well, but good Deeds, doing Justice, seeking the Common good, is that which gives the chief content unto the Subject's.
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But why, saith he, I will procure ? had he not done it? yes undoubtedly,
But why, Says he, I will procure? had he not done it? yes undoubtedly,
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but he will doe it still, he will doe it more:
but he will do it still, he will do it more:
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as he had also spoken peace unto them before, but will speake it still unto them.
as he had also spoken peace unto them before, but will speak it still unto them.
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God hath given Princes such power and meanes ▪ that they should, and might be continuall fountaines of goodnesse unto the people.
God hath given Princes such power and means ▪ that they should, and might be continual fountains of Goodness unto the people.
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But let us consider now more particularly this part of the Kings promise. Wherin first, What he would doe: and secondly, Why.
But let us Consider now more particularly this part of the Kings promise. Wherein First, What he would do: and secondly, Why.
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The thing, What, hath in it two branches. First, the very object of his care; that is, their good.
The thing, What, hath in it two branches. First, the very Object of his care; that is, their good.
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Secondly, the manner of procuring it, noted in the word of seeking:
Secondly, the manner of procuring it, noted in the word of seeking:
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which is a word of strong signification, and importeth all diligence and industry in seeking their good.
which is a word of strong signification, and imports all diligence and industry in seeking their good.
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For the former, let it be observed, that the good of the Subjects is the charge of Princes.
For the former, let it be observed, that the good of the Subjects is the charge of Princes.
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For to this end hath God ordained them, witnesse the Apostle, Rom. 13. He is the Minister of God for thy wealth, for thy good;
For to this end hath God ordained them, witness the Apostle, Rom. 13. He is the Minister of God for thy wealth, for thy good;
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if then doe well, for thy comfort, if thou doe ill, for thy terrour, and yet therein for thy good:
if then do well, for thy Comfort, if thou do ill, for thy terror, and yet therein for thy good:
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for it is as good for some to be terrified, as for others to be comforted.
for it is as good for Some to be terrified, as for Others to be comforted.
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and indeed this is the proper greatnesse of Kings and Princes, that God hath made them the great instruments of common good.
and indeed this is the proper greatness of Kings and Princes, that God hath made them the great Instruments of Common good.
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As if no blessing could be passed to his people but under the great seale of their office. A wonderfull honour unto them:
As if no blessing could be passed to his people but under the great seal of their office. A wonderful honour unto them:
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For even as Ioseph in Aegypt was set over the corn, so as he might have relieved,
For even as Ioseph in Egypt was Set over the corn, so as he might have relieved,
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or starved, not the Egyptians onely, but the Countries of the World neere unto it, in the time of famine;
or starved, not the egyptians only, but the Countries of the World near unto it, in the time of famine;
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and this Ioseph was there for the second man in the Kingdome.
and this Ioseph was there for the second man in the Kingdom.
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So Princes are the second to God himselfe, in that God hath put into their hands to doe universall good unto their people.
So Princes Are the second to God himself, in that God hath put into their hands to do universal good unto their people.
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A goodly honour, which as it doth require great residence upon so great a charge;
A goodly honour, which as it does require great residence upon so great a charge;
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so may it much encourage Christian Princes to doe their office, the benefit whereof is so universall.
so may it much encourage Christian Princes to do their office, the benefit whereof is so universal.
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And if it might please Princes sometimes to looke about them, and when they shall see a poore man labouring and toyling all day as a servant in base worke,
And if it might please Princes sometime to look about them, and when they shall see a poor man labouring and toiling all day as a servant in base work,
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and all for the backe and belly, or (perhaps) for a few poore children at home that cry for bread;
and all for the back and belly, or (perhaps) for a few poor children At home that cry for bred;
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and then to think, good Lord, how this man toyles, and all his worke is but for himselfe, where I labour not as a servant,
and then to think, good Lord, how this man toils, and all his work is but for himself, where I labour not as a servant,
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but as a Lord, in workes not base, but honourable;
but as a Lord, in works not base, but honourable;
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and not onely have the good of it to my selfe, but am an universall good as a blessing sent of God to the whole Land. Such a meditation shall greatly encourage them to seeke the good of their people.
and not only have the good of it to my self, but am an universal good as a blessing sent of God to the Whole Land. Such a meditation shall greatly encourage them to seek the good of their people.
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I will seeke, saith he, that is use all diligence and endeavour. If Princes seeke not the good of their Subjects, it will not be found.
I will seek, Says he, that is use all diligence and endeavour. If Princes seek not the good of their Subject's, it will not be found.
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Great things will not be done without great labour;
Great things will not be done without great labour;
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if they seeke not, things will be other wayes done then they would, and (which is the mischiefe) other mens faults will be scored upon their accounts.
if they seek not, things will be other ways done then they would, and (which is the mischief) other men's Faults will be scored upon their accounts.
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It is said of Galba, that many things passed under his name, of which he was innocent;
It is said of Galba, that many things passed under his name, of which he was innocent;
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yet because he permitted them whom he ought to have brideled, or was ignorant of that which he ought to have knowne, he lost reputation,
yet Because he permitted them whom he ought to have bridled, or was ignorant of that which he ought to have known, he lost reputation,
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and opened the way to his owne overthrow. The fault was other mens, the blame his.
and opened the Way to his own overthrow. The fault was other men's, the blame his.
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If they seeke not, they may be abused by such as I spake of before, Flatterers and Misinformers, such as will alwayes be about Princes to cast shadowes,
If they seek not, they may be abused by such as I spoke of before, Flatterers and Misinformers, such as will always be about Princes to cast shadows,
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and stand in the light of their best Subjects:
and stand in the Light of their best Subject's:
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as Ziba did to Mephibosheth: unlesse Princes be wise, as an Angell of God to finde out the hand of Ioab in the disguisings of the woman of Tekoah.
as Ziba did to Mephibosheth: unless Princes be wise, as an Angel of God to find out the hand of Ioab in the disguisings of the woman of Tekoah.
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We have heard now what he will doe, He will seeke their good: but let us also consider, Why:
We have herd now what he will do, He will seek their good: but let us also Consider, Why:
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For the house of the Lord. What is that? The Tabernacle, the Temple being not built as yet.For the house of the Lord. What is that? The Tabernacle, the Temple being not built as yet.
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But how was that Gods house? doth the Lord dwell in houses made of hands? or could he be contained in a Tent, that filleth heaven and earth? Surely no;
But how was that God's house? does the Lord dwell in houses made of hands? or could he be contained in a Tent, that fills heaven and earth? Surely no;
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but because he did there reveale himselfe by Sacramentall representations;
but Because he did there reveal himself by Sacramental representations;
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as Princes sometimes marry by their pictures, he is said to dwell there, and that to be his house.
as Princes sometime marry by their pictures, he is said to dwell there, and that to be his house.
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The thing is, because of Gods true worship and service, he will seeke their good.
The thing is, Because of God's true worship and service, he will seek their good.
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Where (I beseech you) that it may be marked, that this should be the speciall end of procuring the wealth of the people,
Where (I beseech you) that it may be marked, that this should be the special end of procuring the wealth of the people,
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for the house of the Lord, for the religion sake, and the true worship of God.
for the house of the Lord, for the Religion sake, and the true worship of God.
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Indeed this is the speciall thing, to know God, and feare God aright.
Indeed this is the special thing, to know God, and Fear God aright.
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And if Princes provide not this for their Subjects, peace and traffique, and such like, makes no better provision for them,
And if Princes provide not this for their Subject's, peace and traffic, and such like, makes no better provision for them,
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then is made for oxen in good pasture, nay not so good;
then is made for oxen in good pasture, nay not so good;
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for an oxe therein hath all he needs, but a man without this, is left unprovided in the farre greater part, even in his soule.
for an ox therein hath all he needs, but a man without this, is left unprovided in the Far greater part, even in his soul.
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And as Princes without this care provide not well for their people, so they provide but ill for themselves;
And as Princes without this care provide not well for their people, so they provide but ill for themselves;
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for they can have no certaine assurance of their Subjects without it. The great bond of Allegiance is an oath of the Lord.
for they can have no certain assurance of their Subject's without it. The great bound of Allegiance is an oath of the Lord.
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What if a professed Atheist take an oath, is hee bound? He is not sui iuris. What if he that is an Atheist in effect take an oath, one (I meane) that denies the power of godlinesse, that hath a dispensatory conscience and will make licences to his conscience,
What if a professed Atheist take an oath, is he bound? He is not sui iuris. What if he that is an Atheist in Effect take an oath, one (I mean) that Denies the power of godliness, that hath a dispensatory conscience and will make licences to his conscience,
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as Roagues doe to themselves under hedges? What if a man be a Papist, that beleeves (as he is bound by their rules to doe) that the Pope hath power at his pleasure, to dispence with an oath, and to dissolve any bonds;
as Rogues do to themselves under hedges? What if a man be a Papist, that believes (as he is bound by their rules to do) that the Pope hath power At his pleasure, to dispense with an oath, and to dissolve any bonds;
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hath the Prince any assurance of such a Subject, which hath his dependency upon the pleasure of a foraigne power? It is true then that nothing can cast a sure knot upon the conscience of the Subject,
hath the Prince any assurance of such a Subject, which hath his dependency upon the pleasure of a foreign power? It is true then that nothing can cast a sure knot upon the conscience of the Subject,
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but the true knowledge and feare of God.
but the true knowledge and Fear of God.
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So as when Princes doe advance the good of Gods house they establish the good of their owne all in one.
So as when Princes do advance the good of God's house they establish the good of their own all in one.
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I adde further in this point ▪ that which is to be observed in all the Kings of Israel and Iudah, that their Stories begin with this observation (as with a thing first worthy to be Chronicled) how they dealt in matters of Religion.
I add further in this point ▪ that which is to be observed in all the Kings of Israel and Iudah, that their Stories begin with this observation (as with a thing First worthy to be Chronicled) how they dealt in matters of Religion.
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Such a King, and such a King, and what did he? He did that which was right in the sight of the Lord.
Such a King, and such a King, and what did he? He did that which was right in the sighed of the Lord.
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And such a King, he walked in the wayes of Ieroboam the Sonne of Nebat, which made Israel to sinne.
And such a King, he walked in the ways of Jeroboam the Son of Nebat, which made Israel to sin.
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I spare to cite places, but it is the generall observation of those Bookes of Kings and Chronicles,
I spare to Cite places, but it is the general observation of those Books of Kings and Chronicles,
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as they that read them know;
as they that read them know;
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yea farther it may be marked, that as generally, when Princes have forgotten to seeke the good of their Subjects, to which they were ordained of God, God hath surely plagued them himselfe;
yea farther it may be marked, that as generally, when Princes have forgotten to seek the good of their Subject's, to which they were ordained of God, God hath surely plagued them himself;
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perhaps so much the more severely, because none may doe it but he ▪ and he will doe it throughly when he takes it in hand.
perhaps so much the more severely, Because none may do it but he ▪ and he will do it thoroughly when he Takes it in hand.
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So yet specially hath God humbled Princes, and even povred contempt upon them, when they have contemned ▪ or forsaken the house of the Lord.
So yet specially hath God humbled Princes, and even povred contempt upon them, when they have contemned ▪ or forsaken the house of the Lord.
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Of this the Scripture gives us examples ▪ as well in such as never advanced the house of God,
Of this the Scripture gives us Examples ▪ as well in such as never advanced the house of God,
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as in those that fell off, in part or in whole.
as in those that fell off, in part or in Whole.
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As we may see in the stories of Iehoram, Iehoas and even of Salomon, whose fal I cannot name without trembling, to thinke that such a man so wise, that had spoken with God twice (as it were familiarly) I meane by vision, should in his old dayes be seduced,
As we may see in the stories of Jehoram, Jehoash and even of Solomon, whose fall I cannot name without trembling, to think that such a man so wise, that had spoken with God twice (as it were familiarly) I mean by vision, should in his old days be seduced,
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and fall to set up grose idolatry. As for Iehoram, he refused the house of the Lord;
and fallen to Set up grose idolatry. As for Jehoram, he refused the house of the Lord;
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God raised him up adversaries, and after smote him with a disease in his bowels, of which he died miserably,
God raised him up Adversaries, and After smote him with a disease in his bowels, of which he died miserably,
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and when he was dead, his people made no mourning for him as for other Kings:
and when he was dead, his people made no mourning for him as for other Kings:
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so he was neither happy living, nor honoured dead, because he sought not the good of his people for the house of the Lord.
so he was neither happy living, nor honoured dead, Because he sought not the good of his people for the house of the Lord.
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Iehoas also did well as long as Jehoida his good Councellour lived ▪ but when Jehoida dyed, the Kings goodnesse dyed with him.Jehoash also did well as long as Jehoida his good Counselor lived ▪ but when Jehoida died, the Kings Goodness died with him.
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Then the Princes came to the King and spake reverently to him, and compasse him with good words as with a net (for as Salomon saith, He that flattereth a man, spreads a net for his steps;) he yeelds,
Then the Princes Come to the King and spoke reverently to him, and compass him with good words as with a net (for as Solomon Says, He that Flattereth a man, spreads a net for his steps;) he yields,
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and forsakes the house of the Lord.
and forsakes the house of the Lord.
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But what became of it? First, the Aramires came and with a small band they overthrew a great Army and slew the Princes that had misled the King,
But what became of it? First, the Aramires Come and with a small band they overthrew a great Army and slew the Princes that had misled the King,
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and left the King himselfe in great diseases;
and left the King himself in great diseases;
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so that he was spared to live longer, to be (as it were) but longer in dying;
so that he was spared to live longer, to be (as it were) but longer in dying;
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and yet at last his owne servants slew him: and when he was dead, they buried him not in the sepulcher of the Kings,
and yet At last his own Servants slew him: and when he was dead, they buried him not in the sepulcher of the Kings,
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as not thinking him worthy of a Kings sepulcher, that had not done a Kings office for the house of the Lord.
as not thinking him worthy of a Kings sepulcher, that had not done a Kings office for the house of the Lord.
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I might speake of others and all to shew that God hath specially humbled Princes, when they have forsaken or impugned his true worship;
I might speak of Others and all to show that God hath specially humbled Princes, when they have forsaken or impugned his true worship;
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doing executions upon them on as high a stage, as they played their parts on; that their punishment, as their faults, might be of speciall height and note.
doing executions upon them on as high a stage, as they played their parts on; that their punishment, as their Faults, might be of special height and note.
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I will adde one observation more, that through neglect of this care of Religion, the power of Christian Princes was lost;
I will add one observation more, that through neglect of this care of Religion, the power of Christian Princes was lost;
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and while they put off to the Prelates all the care of the house of God, God also cast from them their authority, and made them vassals.
and while they put off to the Prelates all the care of the house of God, God also cast from them their Authority, and made them vassals.
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So they lost their greatnesse, and the Clergy found it, and it hurt them both.
So they lost their greatness, and the Clergy found it, and it hurt them both.
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It is (as I remember) a note of Platina in the life of Adrian the third, that after they had fully ingrossed the Emperiall power, there was never since Emperour of strength, or Pope of vertue:
It is (as I Remember) a note of Platina in the life of Adrian the third, that After they had Fully ingrossed the Imperial power, there was never since Emperor of strength, or Pope of virtue:
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so they lost both by it.
so they lost both by it.
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And indeed, as the blood if it fall any way out of the veines too much, there is some danger,
And indeed, as the blood if it fallen any Way out of the Veins too much, there is Some danger,
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but if it fall into the body extra vasa, there is more danger, for there it will corrupt and putrifie:
but if it fallen into the body extra vasa, there is more danger, for there it will corrupt and putrify:
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so was it with the supreame authority of Princes, when they suffered it to fall unto the Clergy (as it were) extra vasa. And here I desire to informe a mistery, a mistery of iniquity, to shew how from the authority usurped in Ecclesiasticall causes claime is made to the whole power of Princes.
so was it with the supreme Authority of Princes, when they suffered it to fallen unto the Clergy (as it were) extra vasa. And Here I desire to inform a mystery, a mystery of iniquity, to show how from the Authority usurped in Ecclesiastical Causes claim is made to the Whole power of Princes.
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Bellarmine saith in his fift Booke of the Roman Bishop, a fourth and sixt Chapters, that the Pope hath nothing to doe with temporalties of Kings, properly (nay his word is directly,Bellarmine Says in his fift Book of the Roman Bishop, a fourth and sixt Chapters, that the Pope hath nothing to do with Temporalities of Kings, properly (nay his word is directly,
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but he hath it indirect, indirectly (as true as may be indirectly indeed).
but he hath it indirect, indirectly (as true as may be indirectly indeed).
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As how? He may not (saith he) depose Princes simply as a Lord,
As how? He may not (Says he) depose Princes simply as a Lord,
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but for the safety of soules, for the good of the Church: so from the care of the Church they challenge power over Princes.
but for the safety of Souls, for the good of the Church: so from the care of the Church they challenge power over Princes.
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Good cause have Princes then to maintaine their supremacy in causes Ecclesiasticall, and to be jealous of that title,
Good cause have Princes then to maintain their supremacy in Causes Ecclesiastical, and to be jealous of that title,
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as also to use that power for the good of the house of the Lord, lest if they cast away one moity, God cast away the other.
as also to use that power for the good of the house of the Lord, lest if they cast away one moiety, God cast away the other.
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And here may come in that last branch of the first part, which through haste I forgot which I desire might be of use,
And Here may come in that last branch of the First part, which through haste I forgotten which I desire might be of use,
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though it come somewhat out of the proper place;
though it come somewhat out of the proper place;
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I meane that time, that Now, of which he said, I will speake peace. Why now? ment he that he would doe it out of hand,
I mean that time, that Now, of which he said, I will speak peace. Why now? meant he that he would do it out of hand,
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and keepe the word of a Prince, which is to them as great a band as an oath of the subjects? Nay,
and keep the word of a Prince, which is to them as great a band as an oath of the subject's? Nay,
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but by this note of time ( Now ) as Illericus well observes in his Clavis Scriptura, not so much the time,
but by this note of time (Now) as Illericus well observes in his Clavis Scripture, not so much the time,
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as the circumstance of the time is often noted. And so it carrieth a reason why he would now speake peace unto them;
as the circumstance of the time is often noted. And so it Carrieth a reason why he would now speak peace unto them;
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yea, and (as I thinke) why he would now procure their good, for the house of God sake.
yea, and (as I think) why he would now procure their good, for the house of God sake.
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For I see not but that it may be referred to the whole Grant, I will now speake peace unto thee, I will now procure thy wealth.
For I see not but that it may be referred to the Whole Grant, I will now speak peace unto thee, I will now procure thy wealth.
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But why Now ? Because the people were so forward ▪ and came thus to the house of God,
But why Now? Because the people were so forward ▪ and Come thus to the house of God,
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and said, Our feet shall stand in thy gates, O Jerusalem. Therefore in this float of good affections in the Subjects, the Kings heart is inlarged,
and said, Our feet shall stand in thy gates, Oh Jerusalem. Therefore in this float of good affections in the Subject's, the Kings heart is enlarged,
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and he promiseth now to speak peace, and now to seeke their good.
and he promises now to speak peace, and now to seek their good.
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Wherein it is good to consider, that when God disposeth the hearts of the people to goodnesse, to Religion, Princes should specially cherish them and incourage them.
Wherein it is good to Consider, that when God Disposeth the hearts of the people to Goodness, to Religion, Princes should specially cherish them and encourage them.
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It is noted of David in 1 Chron. 29. that when the people offered willingly, the King rejoyced.
It is noted of David in 1 Chronicles 29. that when the people offered willingly, the King rejoiced.
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Of Hezekiah also in 2 Chron. 20. when he drew the people to Jerusalem to worship,
Of Hezekiah also in 2 Chronicles 20. when he drew the people to Jerusalem to worship,
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and they came and offered, that the King rejoyced that God had made the people so ready;
and they Come and offered, that the King rejoiced that God had made the people so ready;
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for the thing was done sodainly.
for the thing was done suddenly.
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And indeed then to use them graciously, and then to seeke their good for the house of Gods sake;
And indeed then to use them graciously, and then to seek their good for the house of God's sake;
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when God hath best disposed their hearts, is a speciall meanes to cherish goodnesse it selfe ▪ and is the crowne of the benefit.
when God hath best disposed their hearts, is a special means to cherish Goodness it self ▪ and is the crown of the benefit.
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We read of Ethelbert (that Christian King of Kent) that he would compell none to Religion,
We read of Ethelbert (that Christian King of Kent) that he would compel none to Religion,
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but he drew religious men about him, and countenanced them, and by that meanes increased them innumerably.
but he drew religious men about him, and countenanced them, and by that means increased them innumerably.
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And surely this is a worthy course to advance godlinesse and vertue, as strong as any compulsary meanes.
And surely this is a worthy course to advance godliness and virtue, as strong as any compulsory means.
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Because, every man (saith Salomon) seekes the face of the Ruler, which if no man could finde but in the way of godlinesse and honesty, none would seeke to finde in the way of vice and flattery.
Because, every man (Says Solomon) seeks the face of the Ruler, which if no man could find but in the Way of godliness and honesty, none would seek to find in the Way of vice and flattery.
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To this circumstance I adde, that as by the course of the Moone, there be spring-tides at the change, and at the full:
To this circumstance I add, that as by the course of the Moon, there be Spring tides At the change, and At the full:
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so at the change, if any man will change a false religion for the truth;
so At the change, if any man will change a false Religion for the truth;
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and at the full, if any man be growne to a full measure, such as we attaine in this poore life;
and At the full, if any man be grown to a full measure, such as we attain in this poor life;
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I meane, if any man be well thriven in goodnesse it is sit that spring-tides of favour should slow unto such.
I mean, if any man be well thriven in Goodness it is fit that Spring tides of favour should slow unto such.
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But now to returne to the consideration of the house of God, for which he will seeke their good.
But now to return to the consideration of the house of God, for which he will seek their good.
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The very words carry their weight, and shew why he should specially seeke their good ▪ for the house of Gods sake,
The very words carry their weight, and show why he should specially seek their good ▪ for the house of God's sake,
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and the good of the house of God: It is the house of the Lord of Jehovah ;
and the good of the house of God: It is the house of the Lord of Jehovah;
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Should not that be cared for? there is care of provision for the Kings house,
Should not that be cared for? there is care of provision for the Kings house,
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and good cause there should be so, and he is not worthy to be the subject of a good Prince that should grudge it.
and good cause there should be so, and he is not worthy to be the Subject of a good Prince that should grudge it.
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Now should there not be care for the provision of ▪ Gods house? He addes, our God ;
Now should there not be care for the provision of ▪ God's house? He adds, our God;
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that is, his God, and their God.
that is, his God, and their God.
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He must needs seek their good for the house sake of that God which was their God. One God to both, one house of God to both, chara pignora: one God, one faith, one baptisme, one religion, the sweetest bands.
He must needs seek their good for the house sake of that God which was their God. One God to both, one house of God to both, chara pignora: one God, one faith, one Baptism, one Religion, the Sweetest bans.
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And assuredly, whosoever should goe about to set up severall Religions, should also goe about to sever the Prince and the people.
And assuredly, whosoever should go about to Set up several Religions, should also go about to sever the Prince and the people.
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Thus have I bin bold this day, but it is before the Lord and before his anointed.
Thus have I been bold this day, but it is before the Lord and before his anointed.
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Now for the Vse which belongeth unto my deare Soveraigne;
Now for the Use which belongeth unto my deer Sovereign;
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I humbly beseech your Majesty (and speake it with a kneeling heart, as becometh me,
I humbly beseech your Majesty (and speak it with a kneeling heart, as Becometh me,
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and in the feare of God) to stirre up your owne most noble spirit,
and in the Fear of God) to stir up your own most noble Spirit,
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and to set your heart to seeke the good of your people, for the house of God.
and to Set your heart to seek the good of your people, for the house of God.
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God gave you as this day to be borne, for the good (I am perswaded) of all Christendome.
God gave you as this day to be born, for the good (I am persuaded) of all Christendom.
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God hath brought you to this goodly Kingdome, and established you in it, with wonderfull peace and acceptance:
God hath brought you to this goodly Kingdom, and established you in it, with wonderful peace and acceptance:
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God hath given you goodly knowledge, and it appeares in publique how able you are, to teach all the duties of all Kings.
God hath given you goodly knowledge, and it appears in public how able you Are, to teach all the duties of all Kings.
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Now I beseech your Majesty remember what great things God hath done for you, and answer him in goodnesse,
Now I beseech your Majesty Remember what great things God hath done for you, and answer him in Goodness,
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and set your heart (as I know you doe) to seeke the good of his people,
and Set your heart (as I know you doe) to seek the good of his people,
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and specially of the house of God:
and specially of the house of God:
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and be assured, that so long as you shall maintaine and advance the house of God, God will establish your house,
and be assured, that so long as you shall maintain and advance the house of God, God will establish your house,
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and your posterity, so long as they shall uphold the Lords true service, or else (assuredly) this Word of God hath no truth in it.
and your posterity, so long as they shall uphold the lords true service, or Else (assuredly) this Word of God hath no truth in it.
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Now for the house of God, that which is to be done, is, first to repaire it well;
Now for the house of God, that which is to be done, is, First to repair it well;
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and then to keepe it so. The repaire requireth two things: first, that the people be built up in knowledge.
and then to keep it so. The repair requires two things: First, that the people be built up in knowledge.
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I thinke the Kings Majesty knoweth it not (would God he did know it) that there be very many of his poore subjects wonderfull ignorant:
I think the Kings Majesty Knoweth it not (would God he did know it) that there be very many of his poor subject's wonderful ignorant:
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the people in many places are naked, and Aaron hath made them naked, I meane the Ministry:
the people in many places Are naked, and Aaron hath made them naked, I mean the Ministry:
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a naked Ministry hath made a naked people: the Lord helpe them and incline the Kings gracious heart to pity them.
a naked Ministry hath made a naked people: the Lord help them and incline the Kings gracious heart to pity them.
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The other thing for the repair of the house of God is that the inside of the Lords house the gold of the Temple be looked to;
The other thing for the repair of the house of God is that the inside of the lords house the gold of the Temple be looked to;
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I meane, that with knowledge there be joyned the power and practice of religion in a good conversation.
I mean, that with knowledge there be joined the power and practice of Religion in a good Conversation.
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And herein beseech the Kings Majesty to give leave unto his poore servant to informe him that, which perhaps he knoweth not, that (from the occasion which some foolish, turbulent and proud spirits, spirits of separation have given) there is a name of common scorne cast upon every man, that setteth his face towards the practice of true godlinesse:
And herein beseech the Kings Majesty to give leave unto his poor servant to inform him that, which perhaps he Knoweth not, that (from the occasion which Some foolish, turbulent and proud spirits, spirits of separation have given) there is a name of Common scorn cast upon every man, that sets his face towards the practice of true godliness:
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Wherein, I beseech your Majesty to consider, if the life and soule of Religion be let out, what will become of the body of it? will it not fall and grow ugly and rot? and become a shame unto it selfe? Now as the things are to be looked to ▪ for the repaire of the house of God;
Wherein, I beseech your Majesty to Consider, if the life and soul of Religion be let out, what will become of the body of it? will it not fallen and grow ugly and rot? and become a shame unto it self? Now as the things Are to be looked to ▪ for the repair of the house of God;
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so to keepe it in a good repaire, two other things are to be cared for.
so to keep it in a good repair, two other things Are to be cared for.
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First that the common enemy may be suppressed:
First that the Common enemy may be suppressed:
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It was a noble speech (and blessed be God that put it into the Kings royall heart) to say, He would shed the last drop of his blood, rather then tolerate another Religion.
It was a noble speech (and blessed be God that put it into the Kings royal heart) to say, He would shed the last drop of his blood, rather then tolerate Another Religion.
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But the Lord will not suffer one drop of that precious blood to be shed, that is prepared to be shed for him.
But the Lord will not suffer one drop of that precious blood to be shed, that is prepared to be shed for him.
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The other thing, is to establish peace in the Church it selfe. A worthy worke, and fit for a King.
The other thing, is to establish peace in the Church it self. A worthy work, and fit for a King.
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It is true, and all men know it, that while we have striven which way to entertaine Christ best,
It is true, and all men know it, that while we have striven which Way to entertain christ best,
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as the Tribes of Judah and the ten Tribes did, about the receiving, home of David their King, Shebah the Sonne of Br•hri hath wickedly blowne the trumpet of seperation,
as the Tribes of Judah and the ten Tribes did, about the receiving, home of David their King, Shebah the Son of Br•hri hath wickedly blown the trumpet of separation,
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and much hurt hath come in the Church of God, by our unbrotherly and unfruitfull contentions,
and much hurt hath come in the Church of God, by our unbrotherly and unfruitful contentions,
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for which godly men have beene much grieved: the division of Ruben were great thoughts of heart.
for which godly men have been much grieved: the division of Reuben were great thoughts of heart.
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But now (thanked be God) the hearts of men are more moderate, and disposed to peace, that a very little thing, a small matter (as I am perswaded) would establish this Church of God in so good tearmes of peace, as it never saw.
But now (thanked be God) the hearts of men Are more moderate, and disposed to peace, that a very little thing, a small matter (as I am persuaded) would establish this Church of God in so good terms of peace, as it never saw.
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In which respect, I am bold to speake unto your Majesty, but I speake unto a most gracious King,
In which respect, I am bold to speak unto your Majesty, but I speak unto a most gracious King,
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and to a wise King that can tell how to pardon things somewhat foolishly spoken, when they are spoken from a well meaning heart.
and to a wise King that can tell how to pardon things somewhat foolishly spoken, when they Are spoken from a well meaning heart.
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I could speake it upon my knees, if the place would beare it, but my soule shall kneele before my Soveraine:
I could speak it upon my knees, if the place would bear it, but my soul shall kneel before my Sovereign:
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I beseech your Majesty, take unto your selfe that Princely worke to strike through a peace in this Church of God;
I beseech your Majesty, take unto your self that Princely work to strike through a peace in this Church of God;
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I will not direct, but pray leave to tell a story;
I will not Direct, but pray leave to tell a story;
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It is reported of Augustus the Emperour, that supping with one Pollio, he was informed that a servant of Pollios had broken a christall glasse of his Masters;
It is reported of Augustus the Emperor, that supping with one Pollio, he was informed that a servant of Pollios had broken a crystal glass of his Masters;
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a foule fault if he had done it willingly, if negligently a fault:
a foul fault if he had done it willingly, if negligently a fault:
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but for this the poore servant was adjudged to be cut in peeces, and cast to the fishes:
but for this the poor servant was adjudged to be Cut in Pieces, and cast to the Fish:
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a marvailous sore sentence for such a fault.
a marvelous soar sentence for such a fault.
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The Emperour reversed the sentence, and thought it punishment enough to the servant ▪ to have bin in feare of such a punishment;
The Emperor reversed the sentence, and Thought it punishment enough to the servant ▪ to have been in Fear of such a punishment;
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and after breakes all the glasses, that they might not be occasion of like rigorous sentence afterwards.
and After breaks all the glasses, that they might not be occasion of like rigorous sentence afterwards.
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I will not apply it, but do humbly beseech your Majesty to use your owne most godly wisdome,
I will not apply it, but do humbly beseech your Majesty to use your own most godly Wisdom,
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now to make peace in the Church, when so small a thing will doe it:
now to make peace in the Church, when so small a thing will do it:
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that so the Bishops may love the poore Ministers, as brethren and Ministers reverence the Bishops as fathers in the Lord,
that so the Bishops may love the poor Ministers, as brothers and Ministers Reverence the Bishops as Father's in the Lord,
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as Hierom adviseth, and every honest man wisheth they should doe. The second Vse ▪ is to his Majesties servants and attendants;
as Hieronymus adviseth, and every honest man wishes they should do. The second Use ▪ is to his Majesties Servants and attendants;
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to whom I may speake more freely, but yet with reverence (and as becometh me) to beseech them, that (seeing it is the office and desire of the King to seeke the good of his people,
to whom I may speak more freely, but yet with Reverence (and as Becometh me) to beseech them, that (seeing it is the office and desire of the King to seek the good of his people,
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and specially of the house of the Lord) they doe their faithfull service herein to the King and take heed that they hinder not any of his godly purposes towards his people, or the house of God:
and specially of the house of the Lord) they do their faithful service herein to the King and take heed that they hinder not any of his godly Purposes towards his people, or the house of God:
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Curse ye Mero•h (said the Angell of the Lord) curse ye the inhabitants thereof, Curse you Mero•h (said the Angel of the Lord) curse you the inhabitants thereof,
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because they came not out to helpe the Lord, to helpe the Lord against the mighty. Because they Come not out to help the Lord, to help the Lord against the mighty.
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If they were subject to a curse that came not out to helpe, what shall such be,
If they were Subject to a curse that Come not out to help, what shall such be,
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as come out to resist, to hinder.
as come out to resist, to hinder.
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The last Vse is to us all, the Kings loyall subjects, to stirre us up to be thankfull to God that hath given us a King that seekes our good and the good of Gods house,
The last Use is to us all, the Kings loyal subject's, to stir us up to be thankful to God that hath given us a King that seeks our good and the good of God's house,
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and that we strive to walke worthy of such a blessing, in all loyalty and reverence.
and that we strive to walk worthy of such a blessing, in all loyalty and Reverence.
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And if any man be otherwise minded, let the Lords hand finde him out; yea surely, it will finde him out, and make him an example.
And if any man be otherwise minded, let the lords hand find him out; yea surely, it will find him out, and make him an Exampl.
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And secondly, this should admonish us, to serve God and please him, that so we lose not the benefit of a good King;
And secondly, this should admonish us, to serve God and please him, that so we loose not the benefit of a good King;
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which the people sometimes doe for their owne wickednesse:
which the people sometime do for their own wickedness:
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as we read in 2 Chron. 20. The high places were not taken away in good Jehosaphats time (who was a godly Prince) because the peoples hearts were not prepared to the God of their Fathers.
as we read in 2 Chronicles 20. The high places were not taken away in good Jehosaphats time (who was a godly Prince) Because the peoples hearts were not prepared to the God of their Father's.
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Finally, seeing the hearts of Kings are in the hands of God, as the rivers of waters;
Finally, seeing the hearts of Kings Are in the hands of God, as the Rivers of waters;
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it is our duty now and alwayes, to become humble sutours to almighty God, so to guide the heart of our gracious Lord the King ▪ as he may ever seeke the good of Gods people,
it is our duty now and always, to become humble sutures to almighty God, so to guide the heart of our gracious Lord the King ▪ as he may ever seek the good of God's people,
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and specially of the Church of God, to all our comforts, and his owne immottall honour,
and specially of the Church of God, to all our comforts, and his own immottall honour,
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and everlasting happinesse through Jesus Christ, to whom with the Father and the holy Ghost be honour and glory now and for ever, Amen. FJNJS.
and everlasting happiness through jesus christ, to whom with the Father and the holy Ghost be honour and glory now and for ever, Amen. FINES.
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