man of God But how shall wee know that said they If he be milde and humble in heart said he And how shall we know so much Why said he vse the meanes that he and his may come to the Synode and be there before you and if he rise vp vnto you when you come neere know that he is the seruant of Christ and therefore hearken to him obediently But if he despise you si spreuerit and will not vouchsafe to rise vp vnto you you being the greater number then doe you also despise him and care as little for him Thus they were aduised and accordingly they make tryall and Augustine keeping his place and not daining to rise vp vnto them they condemne him for a proud fellow and became his opposites to the vttermost Beloued that wise man was to blame whatsoeuer opinion of wisedome he had to make a mans manners to be the tryall of his faith and one ceremonious complement to be the tryall of ones life You know Naaman the Syrian when he tooke it in dudgeon that Elisha the Prophet did not come out vnto him in person but onely sent a message to him was reproued for the same of his seruants and required to doe as the Prophet bade him neuer standing vpon circumstances And the Ciuill Law saith well Veritas rerum erroribus gestorum non vitiatur The truth of the case is nâ—t corrupted by the errors falling out in the handling of it yet for all that Augustine is no way to be iustified in his Pontificall stately deportment specially towards strangers and of the same ranke that he was for all his Pall. For as holinesse becommeth Gods house for euer so surely humility graceth mans seate exceedingly be a man neuer so high lifted vp aboue his brethren The Kingdome of God is neither sitting nor standing nor perking nor stouping no more is vertue yet because these are tokens and bewrayers of that which is in man many times therefore doe men obserue them maruellously A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things for of the aboundance of the heart the mouth speaketh yea and so doe all the rest of the parts of the body and all the faculties of the minde shew themselues outwardly A man may dissemble naughtinesse I grant as not be couetous when yet he is an extortioner not to be wanton when yet he is a wedlocke-breaker not to be riotous when yet his heart is euermore in the Tauerne c. But how few doe dissemble vertue how few doe appeare worse then they are indeed The common fault is that men will be counted more vertuous then they are that men loue that which they will not be knowne of and are ashamed to make profession Therefore they that carry tâ—eir noses high into the wind like the wilde Asse in the Wildernesse mentioned by Ieremy and stroute in their gate as though they went vpon stilts or carryed Pomparum fercula they that braue it in silks and veluets nay in siluer and gold aboue their ability and meanes aboue their degree beyond all good order well they may please themselues and such as gaine by them but hardly will they get the reputation of humble men nay they will hardly wash away the imputation of pride and insolency Poterat fortasse minoris piscator quà m piscis emi The Fisher himselfe was not so much worth as he rated the Fiâ—h said the Poet so we may say Many a man is in the middest of his wealth nay of another mans too when he hath his suite on his backe For thus is the Tenant racked the poore repelled the Broker enriched and the Vsurer almost Lorded He that begunne with an hundred nay with tenne increaseth to thousands and hee that began with thousands decreaseth to nothing But as in Tacitus his time there were euery yeere Edicts and Proclamations set forth against the Mathematicians or Astrologers and yet they could neuer get Rome to be rid of them so let the Preachers speake neuer so much against the vanity of apparell now-a-dayes the speech shall be as the sound of one that hath a pleasant voyce as the Prophet saith or rather as of one that speaketh vnpleasantly and most harshly and he shall labour in vaine and for nothing Well if we humble our selues let vs humble our selues euen in our apparell In like manner let vs humble our selues in speech and in demeanor Rehoboam through an vncourteous and rough speech lost tenne Tribes at a clap Demetrius lost a whole Kingdome and the same a rich one euen the Kingdome of Macedony by his arrogant behauiour C. Cesar lost no lesse then an Empire and his life and all by keeping his seat and not vouchsafing to rise vp vnto his Peeres Why should it be thus among Christians I stout and thou stout I dare not venture a cap or a salutation lest I should be a loser Why doe we not rather behold in our brother our owne image yea the image of God and for his sake make our selues equall to them of the lower sort Why did wee not goe one before another in giuing honour and beare one anothers burden and in humblenesse of mind looke not euery one of his owne things but vpon that which is in another and esteeme of that better then of our owne This is true humility and this is thanke-worthy with God when a man not in apparell onely or in word or in gesture humbleth himselfe but when the hidden man which is within is decked with this vertue as with a garment For when humility is once rooted in the heart there will be a correspondency and conformity in the outward behauiour that no exception shall be taken against it for a tree will be knowne by his fruite It is not a good tree that bringeth forth bad fruit neither is it a bad tree that bringeth forth good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said euen Nature in an Heathen man Humble your selues therefore We haue seene what we must doe what duty we must yeeld euen the duty of humility Now let vs see a little to whom we must doe it in these words vnder the mighty hand of God If we were bid to humble our selues to stockes and stones the worke of mens hands which haue eyes and see not eares and heare not then we might refuse to obey for wee must bow to the Lord our God and him onely must we serue If to a shrewd Master or Mistris as Hagar was bid to submit her selfe to Sarah to our aemulus as Haman was faine to doe honor to Mordecai to our fellow-seruant and the same a stranger as the Egyptians submitted themselues to Ioseph to an enemy of our Countrey or a Tyrant as the Israelites were commanded to stoupe to Nabuchadnezzar then it were another matter then we might complaine as some doe in the Scriptures Why hath the Lord dealt
we shall not be vtterly ashamed So much of the notes that arise hereby that a King is called a Shep-heard The other title that I promised to gather matter of duty from is the title of Father A sonne honoureth his father and a seruant his Lord saith the Prophet Malachi and besides it is not scripta but nata Lex If then the King be a Father where is his honour if Lord where is his feare this may be demanded and challenged by him and for him Now by honour I vnderstand not so much that which is outward in words and in gesture words full of all reuerence gesture full of all submissiuenesse bowing of the knee bending of the body c. Albeit a man cannot stoope too low to Maiesty for in whom all authority is founded as it were originally and to whom it is reduced reciprocally to him no honour ciuill honour may seeme to be giuen superfluously But that honour specially which Saint Paul vnderstandeth when he saith Honour Widdowes that is doe for them and which is to be vnderstood of the commandement Honour thy Father and thy Mother that is to say doe for them by the interpretation of Christ himselfe Marke 7. I grant it is said 2 Cor. 12. Children ought not to lay vp for the parents but parents for the children But I answere that there the Apostle doth argue Ex abundanti and rather sheweth what affectionate parents doe binde themselues vnto voluntarily making their affection a Law to themselues than what may be required of them of duty if they will stand vpon their right The truth is that as no naturall father will suffer his child to want if he haue to giue him so euery naturall child will Fraudare genium pinch his owne belly yea and the bellies of his children too rather than he will not yeeld supply vnto his father Was not the fact of a young woman in Rome who beguiled her child sucking on her brests day after day for many dayes together that she might bring her brests full of milke to her father to suckle him which otherwise should haue beene starued to death was not that fact of hers I say honoured and rewarded by them that knew not God and thereupon a Temple erected to Pitie and this was done to an ordinary father to a priuate father What then is to be done to the Father of the Country to such a Father that a man may say of him in some respect as Tertullian doth of the Father of Fathers Tampater nemo tam pius nemo Not such a Father againe to be found none so pitifull We read of one that was called Pater Patriae an hundred were so called in processe of time but he that was first honoured with that title he was truely honourable of another that was called Pater pauperum of another that was called Pater Reipublicae of another that was called Pater literarum that is a Father of learning Francis the first of France was so called Thus these Princes were dignified with seuerall titles for their seuerall vertues what then is due vnto him in whom all these vertues doe shine and in a good measure due I say for honour for supply for support I speake this to doe mine owne duty not to insimulate any no norvpon any weake conceit as though my poore speech might be holden any way necessary O no his Maiesties owne worth is an hundred times a greater motiue than any words that can proceed from a farre more sufficient man than I am His Maiesty is interessed and rooted as is fit in the hearts of his louing subiects no lesse than Dauid was in the hearts of his when the holy Ghost said of him and them as it is in the 2 Sam. 3. All the people knew it and it pleased them as whatsoeuer the King did pleased all the people Before I end this passage I thinke it not vnfit as a stander-by to helpe to remoue three or foure stumbling-blocks and I hope it will not be imputed to me The speech of a great Prince of old time euen of Traian is well knowne Fisâ—us said he that is the Exchequer or common Treasury is like the spleene of a man for as when the spleene waxeth bigge and swelleth the other parts doe payre and fall away so if the Exchequer doe stroute and be stuft with siluer and gold all parts of the Realme besides will be impouerished and as it were hunger-starued Thus Traian Now say I Howsoeuer this comparison hath beene applauded vnto neither doe I thinke it simply to be condemned specially for some States and some commings-in yet I doe not thinke it to be so fit generally In my iudgement the Exchequer or such a place may fitly be compared to the ventricle to that which we call the stomacke for as if the ventricle be not plyed with necessary meates and drinkes the Messaraike veines sucking continually from it and from the bowels and the Liuer continually sucking from the Messaraikes and the Capillar or small veines dispersed ouer the body sucking from the Liuer there must needes ensue first a hungrynesse secondly a faintnesse thirdly in time a waste and lastly an vntimely death so if the Treasury should not haue as great commings-in and supplyes as it hath so kings and euacuations if it should not haue as well Oesophagum to bring in as Pylorum to send forth and venam portam as well as ve nam cauam it cannot be but the whole Estate will be greatly enfeebled that I doe not say indangered Philopemen was a great Souldier Schollers know out of Liuie and Plutarke yet because he was bare for money he was gibed at by his Aemulus that he wanted a belly he had a head and legges and armes but his belly was pulled-in Maximilian the first was an extraordinary worthy Prince as all confesse that write of him at the least whom I haue read yet because the Empire did not supply him with treasure and besides himselfe was not the best husband but very profuse if Guicciardines taxation be iust hee vndertooke many things and brought little to effect whereby he greatly eclipsed his glory The Hebrewes haue a Prouerb Hacceseph iagnanch â—th haccol that is Siluer answereth all things yea and maketh all things to hold correspondency with it And the wise Grecian said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Money money that is a man without it a body is no body This made Aurelian the Emperour his Councell to tell him that if he would beare himselfe worthily and according to his estate he must be furnished with two things with gold and with iron with gold to reward his faithfull-ones and neere-ones and with iron to beate downe his owne and his Countries enemies Both those are necessary very necessary and it is hard to say whether more It is certaine that many States haue recouered that by gold which they lost by the sword
it was cruell but added moreouer Into their secret let not my soule come my glory be not thou ioyned with their assembly he meant that by his good will he would haue no commerce with them but would shunne and abhorre them as noysome beasts or serpents And so Brethren doe not ye thinke that ye haue done your duty when ye haue cryed out vpon Saul saying What a cankered wretch was he c But be you ware that you doe not imitate his euill deeds lest ye be made partakers of his plagues He was very enuious as ye heard euen now he was very vnthankefull as you partly heard before for both these he is girded at by Abigail in my Text as I thinke good now further to declare vnto you Yet a man is risen to pursue thee c. As if he said Notwithstanding thou wast his Musician and delightedst him with thy Harpy nay his Physician and easedst him in his mad fits when an euill spirit sent of God vexed him Yet he is risen vp to persecute thee c. Notwithstanding thou didst put thy life in thine hand and encountredst the Philistine and destroyedst him deliuering thereby Saul from a great deale of feare and Israel from a great deale of shame yet hee is risen vp againe against thee c. notwithstanding thou didst marry his owne daughter and instead of receiuing Dowry from him didst pay him as it were for a Dowry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred fore-skinnes of the Philistines yet he is risen vp against thee c. Lastly Notwithstanding thou didst that that few others would haue done namely to spare him when thou hadst him at an aduantage and mightest haue nayled him to the ground and so gotten present possession of a Kingdome yet he is risen vp against thee c. Thus she amplifieth or aggrauateth the offence by the worthinesse of the person against whom it was committed so doth she also by the vnworthinesse of the person offending A man is risen vp She doth not say Geber for that may signifie a strange man nor yet Ish for that may signifie a worthy man Benei-Ish worthy men extraordinary men but Adam an ordinary man a naturall man one that is of the earth that is earthly-minded and appointed and wilt thou feare such a one But why did she not say that the King was risen vp against him did she not take Saul for King any longer now he was become a Tyrant and persecuted the faithfull Yes no doubt for the Iesuites were not then borne nor their doctrine broached to wit that subiects may lawfully take armes against their Prince as soone as they become Tyrants and enemies to the faith in the language of the man of Rome This is not that fire that Christ saith he came to cast vpon the earth the fire of teaching the truth the fire of rebuking sinne the fire of conuicting errors the fire of the Spirit that worketh all in all but this is that fire that Saint Iames speaketh of that inflameth the course or wheele of Nature and it selfe is inflamed of hell Therefore as God saith to Adam Dust thou art and to dust thou shalt returne so we say of that diuellish doctrine From hell it came and to hell let it returne But yet why did not Abigail call him King was it of contempt No but of caution for she was very wise she lay at the mercy of Dauid and knew that it was as easie for him to kill her as to speake the word therefore she keepeth her selfe in clouds generalities for feare of offending before the time A man is risen You know him as well as I I need not name him and your enemies shall be slinged out whether they be of high degree or low degree I will not meddle This is not to equiuocate as the Iesuites practise yea teach be it spoken to their shame But this is to order ones words with discretion as the Psalmist speaketh For though it be neuer lawfull for a man to lie as Augustine proueth soundly wittily learnedly in his bookes to Consentius yet it is lawfull to conceale a truth so farre forth and so long that Gods glory be not impeached thereby nor charity towards our neighbour violated vpon these two points hang all the Law and the Prophets Well we haue seene against whom the offence of enuious ingratitude was committed namely against Dauid and by whom namely by Saul now if we looke vpon the Text againe we shall finde the extent or grieuousnesse of it A man is risen vp to persecute thee and to seeke thy life Marke Saul was not content to hate Dauid inwardly but he proceeds to action he persecutes him also he is not content to persecute him or driue him out of the Country but he seekes his life Thirdly neither will he trust others to execute his malice but he followes the chase himselfe This is vnlimited malice deepe malice bloody malice the like we read of him aboue in this holy Story that when word was brought him that Dauid was sicke he commanded him to be brought bed and all No question but because he would make sure worke and see the killing of him himselfe The like we reade of a great man in France that when the noble Admirall was cast out of a Garret and his braines dasht out vpon the pauement he would not beleeue that the Admirall was slaine before he had with his handkerchiefe wip'd away the blood from his face and perfectly discerned him then he shouted 'T is he indeed a happy beginning But the eye of Iealousie that saw this vrged the arme of reuenge to cry quittance for it But what had the righteous done what had Dauid done to returne to him againe that he should be tossed from post to pillar nay that his life should be sought out for a prey Truly no other thing but that that Abel did vnto Caine of whom it is said that he slewe his brother because his deedes were good and his owne naught The like is written of Caligula that he hated his brother and quarrelled with him deadly because he tooke counterpoyson lest he should be poysoned by him Briefely the like is written of Fymbria that he indited Scaeuola a good man for that by wrenching aside he auoyded the fatall blow of the dagge So except it were for this one fault that Dauid was not willing that Saul should kill him being vncondemned other fault or offence there could be found none But now what is become of Dauids good deeds so many and so many why be they not remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Old good turnes sleepe and men be vnmindfull if a man doe twenty good turnes they are written in the dust but if he crosse vs once or doe vs a displeasure the same is grauen in marble and in great letters that one may runne and reade them Yet well-fare the
had corrupted his way vpon earth through lust especially So now the world may seeme to be corrupt and abominable through Drunkennesse Of Wisedome there is deliuered a negatiue Proposition The depth saith It is not in me the Sea also saith It is not in me But of Drunkennesse it may be said affirmatiuely that both depth and dry land both City and Towne are full of it It was once said of God Iouis omnia plena All the world is full of God so by the Latine Poet. By the Greeke also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All streetes are full of Ioue all market places all Seas and Ports but now the like is verified of Drunkennesse which God abhorreth and good men condemne all the world is set vpon this naughtinesse Now if God had no where spoken against it or if secretly or in the chamber as it were we had either beene in no fault or in lesse fault For as where there is no Law there is no transgression so where men are ineuitably necessarily blinde or ignorant they haue somewhat to excuse their sinne withall But now when all the Prophets and holy men of God from Moses downeward as many as haue written or spoken haue sharply inueighed against this sinne when as Augustine speaketh against merit Vniuersa facies atque vt ita dicam vultus sanctarum Scripturarum rectè intuentes id admonere inuenitur vt qui gloriatur in Domino glorietur The whole face and countenance of the holy Scriptures doth admonish them that looke vpon it with a streight eye that he that reioyceth should reioice in the Lord. So the whole Book of God if we will search it as we are commanded to do Iohn 5. doth euery where decipher the odiousnesse of Drunkennesse and what plagues God bringeth vpon them that delight therein ought we not to hold that sin most vile and detestable that is so generally spoken against Looke vpon my Text onely Be not drunke sâ—ith the Apostle Marke he doth not say I aduise you not to be drunke though as Tertullian saith Consilium edictum eius diuini iam praecepti instar obtinuit c. His counsell were of no lesse authority than a commandement but he expressely layeth his commandement vpon vs Be not drunke Where note in the second place That Gods wayes be not like mans wayes as the Prophet saith Men thinke it is an indifferent thing to drinke much or little nay they count it a generous thing to drinke hard and that man is no Gallant that is not a great drinker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the true Gentleman now adayes that can drinke and drab it best O tempora ô mores saith the Orator O mysteria ô moâ—es saith Ambrose O Lord to what times hast thou reserued me cryed out Polycarpus in Eusebius Men call euill good What remaineth next but that they call good euill But Saint Paul here in Gods name chargeth vs not to be drunke therefore he doth not leaue vs to our liberty but requireth it as a speciall duty that we keepe our selues within the bounds of sobriety Indeed in the words going next before he forbiddeth vs to be vnwise in Gods matters and commandeth vs to vnderstand what is the will of the Lord and therefore adding immediatly thereupon the words of my Text Be not drunke with wine he would haue vs to make this collection That Drunkennesse is a speciall hinderance to the knowledge of God It is so and to the seruice of God and to whatsoeuer is of piety or humanity either It was said in old time Prooue a man to be vngratefull and you prooue him to be altogether naught and so it may be said in all times If you prooue â— man to be a drunkard you prooue him to be filthy and to euery good worke reprobate He may haue a name to liue but indeed he is dead as S. Iohn speaketh he may haue the appearance of a man but indeed he is a beast as Ieremy speaketh He may be thought to be a sound man but indeed he is demoniacall obsessed or rather possessed with a Deuill or rather deuils more miserable than such a one For as Basil saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath a Deuill is pityed but the drunkard is not worthy to bepitied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he wrestleth with a Deuill of his owne choosing To be short The drunkard is no better than an Idoll he hath eyes and seeth not eares and heareth not tongue and speaketh not feet walketh not Nec pes nec manus nec lingua of ficium faciunt If a blind man and a lame man agree together one may helpe the other according to the Embleme the blind man hauing his limmes may carry the lame vpon his backe and the lame man hauing his eyes may direct the blind But now if two drunkards goe together if they can goe they both fall into the ditch and the fall is grieuous and many times foule It is said in the Prouerbs Seest thou a man wise in his owne eyes there is more hope of a foole than of such a one And so we may say in this case Seest thou a man giuen to the cup there is as much hope of an Asse as of him The reason is plaine Euery other sinne that a man committeth leaueth some sting or remorse behind it but the drunkard seemeth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past sorrow past feeling Againe euery other sinne hath its satiety but the drunkard is neuer weary of drinking as the daughters of the Horse-leech cry Giue giue so he cryeth Giue giue Fill fill Therefore when God would shew his hatred against pride because it could hardly be compared to a worse thing he compareth it to drunkennesse saying Behold the proud man or arrogant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as he that transgresseth by wine he keepeth not at home lo-ijnueh he enlargeth his desire as hell and is as death and cannot be satisfied Indeed thus it is with drunkards they cry out Nos nisi damnosi bibimus moriemur inulti Et calices poscunt maiores If we drinke not till our eyes stare againe and while we haue euer a penny in our purse we shall dye an ignoble death no man will reuenge our death So doe the drunkards exhort one another in the Prophet Come I will bring wine and we will fill our selues with strong drinke and to morrow shall be as this day and much more abundant This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practice but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the duty The Apostle sheweth it in my Text Be not drunke So to the Romanes Walke honestly as in the day time not in gluttony and drunkennesse what followeth neither in chambering and wantonnesse So it is Venter mero aestuans citò despumat in libidines saith Hierome When the Persian Embassadors were well whitled then they fell
no carnall sleights or abilities should be able to doe them good in that fearefull day and so might seeme to be proper to that Nation and to that occasion yet for all that if we will not mistake it we are to take it for an euerlasting Sermon there is mention in the Reuelation of an euerlasting Gospell and euen for a generall Proclamation against all haughtinesse and vaine confidence of men whether they be Iewes or Gentiles young or old euen against all those that doe not set God before their eyes making him their stay but doe boast themselues of the sharpenesse of their wit or of the strength of their arme or of the greatnesse of their wealth which the Lord doth not account of And that this generall vse is to be made of this parcell of Scripture the holy Ghost himselfe the best Interpreter of his owne meaning doth plainly declare 1. Cor. 1. ver 31. and 2. Cor. 10. ver 17. To which places for breuity sake I doe referre you And here that obseruation of Tertull. in his booke De spectaculis hath fit place Specialiter quaedam pronunciata generaliter sapiunt cùm Deus Israelitas admonet disciplinae vel obiurgat vtique ad omnes habet Certaine things vttered in the Scriptures for one special purpose or vpō one speciall occasion haue yet a generall drift or importment when God admonisheth the Israelits of their duty or findeth fault with them for neglect thereof it concerneth all So then as the Apostle saith to Timothie That he suffered trouble for the Gospels sake vnto bonds but the Word of God was not bound and as it is said of Abel Heb. 11. That he being dead yet speaketh So it may said in some sort of the Prophet Ieremy that though he were bound as concerning bodily presence to his Countrymen the Iewes and though his bones are rotten long sithence yet for all that his words remaine liuely in operation euen to this day and by the same he speaketh and preacheth vnto vs now here assembled And what doth he speake vnto vs in the words of my Text In summe in grosse this much to purge out the old leauen of arrogancy and insolency that we may be a sweet leauen of modesty and thankfulnesse vnto the Lord. In particular these two points first that we would weane our selues from all carnall boasting whether of our wit cunning or of our power and authority or of our wealth and other abilities this in the former verse Secondly that we would entertaine embrace a spiritual kind of reioycing for Gods great mercies and fauours towards vs and namely for this that he hath vouchsafed to reueale himselfe his truth and mercy vnto vs this in the later verse Touching the former Many are deceiued beloued concerning the mat-terof boasting for neither is it proper to a few fooles onely as some haue imagined for these fooles are found euery where neither is it a fault of vanity onely or indiscretion but euen of iniquity sinfulnes If any doubt of the general spreding of the infection whether it be epidemicall let him think but of two sayings the one of Salomon the other of Seneca In the 20. of the Prouerbs Salomon saith Many will boast euery one of his goodnesse but who can finde a faithfull man Where he sheweth the fault to be generall or as good as generall So Seneca Epistle 47. speaketh indefinitely Regum nobis induimus animos euery one of vs beareth the minde of an Emperour then we will not be farre behind for boasting This for sentences as for examples let me produce vnto you but two of hundreds namely of Cato the elder of Tully What a notable man was Cato the elder He had that commendation giuen him by consent which none in his time was thought to deserue except it were one to be Optimus Orator optimus Senator optimus Imperator as Plinie reporteth to wit a most singular Orator a most singular Senator or Statesman and a most singular Generall and yet this so incomparable a man was so much giuen to boast himselfe that his veriest friends were ashamed of him As for Tully he was so excellently qualified that none but a Tully that is one admirably eloquent is sufficient to speake of his worthinesse and yet this is not left vnremembred by them that were willing to conceale a small blemish in him that his speech which flowed from him as sweet as the hony hee made to taste as bitter as worme-wood many times by his interlacing of his owne praises Thus as dead flies corrupt the sweet oyntment as Salomon saith and as desperate staruelings that haue nothing else to feed on will fall to their owne flesh as Plutarch saith and eate the brawnes of their own armes so for want of other boasters many will fall to boast themselues and though they offend God be offensiue to men yet they will doe it That such doe offend God not onely are displeasing to men may appeare hereby first for that God doth expressely forbid it as in my Text and in diuers other places of the Scripture Secondly for that he hath sharpely punished this sinne not onely in his enemies as in old Babel for boasting and saying I am and none else I shall be a Lady for euer and in now Babel for her proud names of blasphemy wherof this was one as Hieronymus saith Roma aeterna Rome shall flourish for euer but also in his dearest children as in Dauid for numbring the people of a vaine-glorious mind and in Ezechiah for shewing his treasures to the Ambassadours of the King of Babel of the like bragging pride Thirdly for that the Saints of God haue greatly abhorred this vice and refrained it as much as might bee as Saint Paul to the Galatians God forbid that I should glory but in the Crosse of our Lord Iesus Christ God forbid And to the Corinthians If I must needs glory I will glory of mine infirmities that is I will be farre from carnall boasting Lastly for that God hath wrought this instinct or law of Nature in the very heathen to condemne it as namely Tully that I told you of euen now howsoeuer he fell in practice yet when he spake from his booke he could say Deforme est de seipso praedicare falsa praesertim It is an euil-fauoured thing to make vaunt of ones owne doings specially if he lye neuer so little And the Greeke Orator saith To speake of my selfe that which may sound to mine owne praise I take it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so odious a thing nay so burdenous and so irkesome that very necessity shall not inforce me to doe it These points might be enlarged by amplifications and set forth with variety of colours and strengthened with many reasons and proofes you may easily gather but as they that haue a long iourney to make and but a
feare or hope or meane to haue one they are in plaine English Bribes But touching them that haue had their suites sped I thinke they may more honestly be offered of the party then honorably receiued of the Magistrate I am sure that Elisha would take no reward of Naaman the Syrian no not after he had healed him of his Leprosie nor allow his man to take any but punished him exemplarily for taking And Erasmus reporteth of Frederick Duke of Saxony that being offered a great masse of gold by the Agents of Archduke Charles euen after he had giuen him his voyce to be Emperour and indeed made him Emperour he would not so much as looke vpon it And when they were instant vpon him at the least to giue them leaue to bestow a largesâ—e vpon his Gentlemen and followers his answere was that they might take some thing if they would but I tell you and I tell them said he that not one of them that taketh a penny shall stay a day in my house This was a godly Heâ—oicall mind but sooner praised then followed It is well now a dayes if nothing be giuen or promised beforehand and when the cause is toward hearing but to barre men from taking indifferently hand ouer head without exception lest hap some of them might haue a suitâ— that may seeme rough-Stoicknesse and rude inciuility Let it be so let it be lawfull to take without scruple such things as the Law alloweth Esculenta Poculenta but yet that you be not too forward to enter further then will stand with conscionable discretion Let me tell you a Story out of Bernard In short thus it was Martin a Cardinall of that name returning from Denmarke where he had imployment all weary and spent at the length got to Florence and there he is honorably receiued and entertained by the Bishop who also at his departure bestoweth an horse vpon him to carry him to Pisa. But what followed The next day the very next day as I remember saith Bernard the Bishop followed after hauing a matter in the Court and the day of hearing being at hand he therefore seeketh voyces and at the length commeth to Martin and craueth his furtherance to whom he said Decepisti me nesciebam tibi imminere negotium Thou hast deceiued me I did not know that thou hadst a cause towards hearing take thy horse againe I will none of him and so presently restâ—red him vnto him Bernard euen so long agoe maruelleth at this example and saith it was alteâ—ius seculi fitter for a lesse corrupt age then that wherein he liued Yet I doubt not but the like is vsually practised by many Iudges of our time and namely by them that heare me this day for I heare well yea very well of them But as Physicions in their Doses doe not intend that the Physicke which they minister should worke an especiall effect in euery part of the Patients body but in that onely that is affected And as Captaines in the warres doe cause alarmes to be sounded not because they thinke all or the most part to be asleepe but lest any should be vnready So the Preachers duty is to lift vp his voyce like a Trumpet and to hold forth as it were the Word of medicinable exhortation if any haue need there it is ready if they haue no need the Preacher hath shewed his good will and the same shall returne as a blessing into his bosome Enough of Bribery whether in higher degrees or lower The fourth and last thing that I proposed for a câ—rrupter of Iustice is Precipitancie Qui non moderabitur irae infectum volet esse dolâ—r quod suaserit mens He that will not master his anger will many times doe that which he would eate his nailes were vndone Thus speaketh one of Anger which is a very bad Counsellour The like may be said of Haste thâ—t it causeth many ouer-sights and trippings Indeed Herodotus doth say so much in plaine words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we say Hast maketh waste And Kimhi vpon the first of Esay recordeth this for the Apophthegme of the ancient Hebrew Doctors Ashrei hadaijan sheme chammets dino Blessed is that Iudge doth Fermentare is well aduised of his Sentence If Dauid had not beene too hasty hee had not rewarded Ziba with halfe his Masters Estate who deserued an halter for his Sycophancie to the great hinderance of Mephibosheth and to the great distaining of his owne honour For was there not an extraordinary League of friendship betweene Dauid and Ionathan Mephibosheths father So before this if Putifer had not beene too hasty hee would not haue cast Ioseph into prison without due exâ—mining of the matter by which meanes he stripped himselfe of a faithfull seruant and fostered an Adulteresse in his bosome So long after this If Theodosius the great had not beene too hasty hee had not committed that horrible massacre in Thessalonica which afterwards he rued and repented almost in sacke-cloth and ashes Certainely for tryall of small matters such as are pecuniary and the like it is not amisse that there be an hastening to ripenesse which when it is attained vnto it is a wrong to deferre Iudgement any longer lest it befall the litigants as it did a certaine Great man in his exile that they had cause to say with him We had beene vndone if we had beene vndone I meane and they meant if the matter had gone against them they had beene quite vndone and yet though it goe with them they are more then halfe vndone they had spent so much in the suite But now for matters of life and death I am of his minde that thought and said Nulla vnquam de moâ—te hominis cunctatio longa A man cannot be too well aduised of that which he cannot mend or make amends for when once it is done Surely There is hope of a tree if it be cut downe that it will yet sprout againe and that the tender branch there of will not cease but man dyâ—th c. and where is he he lyeth downe and riseth not till the heauens be no more that is till there bee an end of this world What then Doe I speake against Iustice or expedition for or in Iustice No but against Precipitancy in doubfull cases and especially if they concerne life For if a man be a Murderer Burglarer or Robber to day he will be so to morrow and bee found so the third day or the third weeke or the third moneth c. and then when there is good certainty let him suffer a Gods-name How many haue taken it vpon their deaths that they were innocent touching the crime laid to their charge and after their deaths it was made manifest that they were innocent indeed but in vaine Their liues could not be giuen to them againe Now in such a case it is not enough for the Inquest to lay the fault vpon the witnesses nor
shift for themselues by flight before they had put their Generall Sertorius in safety So the Galles had their Soldurios that is deuoted men which vowed to liue and dye with their Lord as Bodin out of antiquity doth gather So the French Protestants are much commended by the equall for that they bâ—stowed the young Princes of Nauarre and Condie in a strong Castle out of gun-shot before they hazarded the great battell of Moncounter The King is so to the Common-weale as the helme is to the shippe or rather as the shippe is to the passengers while the shippe is safe there is hope to recouer the land be we neuer so farre from it though the Sea and winds doe neuer so much swell and rage but if the Shippe sinke or be dashed on the rockes there remaineth nothing but a fearefull looking for of drowning and destruction Therefore the safety of the King being the safety of all what maruell if the Prophet begin with Kings and aduise them to looke about them This may be one cause Another this We know that there is no cloth that doth so kindely take the colour that the Dyer would staine it with as the people are apt to imitate the guize and carriage of their Prince the similitude is not mine but Nazianzens therefore because the conuerting of him is the conuerting of hundreds at a clap and his auersenesse or stiffenesse the auersenesse or standing out of multitudes this also may be thought to be a cause why he beginneth with Kings When was there a good King in Iuda for there were but few in Israel after that Ephraim departed from the house of Dauid that sought the Lord with all his heart but he drew the people to be well-giuen at the least-wise in comparison On the other side when was there a wicked King that did set set vp Idols in his heart or worshipped the Hoast of heauen or burnt incense vnto Baal but the people were as forward and as sharpely set vpon Idolatry as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The subiect is wont to emulate and imitate the life of his Gouernour or Prince saith one Historiographer and another Princeps quum Imperio maximus sit exemplo maior est that is Be the Prince neuer so great for command yet he commandeth most by his example It is somewhat strange Circumcision is a painefull thing specially in them that are out of their Infancy it may be gathered hereby for that the Turkes vsing it at this day vpon their children being of sâ—me yeeres doe vse such dissembling towards them for the circumstance of the time when they doe it and yet when the King of Sichem had yeelded thereunto the whole City followed So Diodorus writeth of the Aethiopians that when their King had caught some mayme or marke in any part ofhis body the manner was for all his Fauorites to maime or marke themselues in the same part Is it not written of Rehoboam expressely that when he forsooke the Lord all Israel did so with him Also is it not to be obserued in the Ecclesiasticall Story that when Iulian fell from Christ vnto Paganisme Valens in stead of the truth imbraced a lye the vile Heresie of the Arians a great part of the Empire did so likewise On the other side when Iosiah serued the Lord with all his heart all Iuda did so all his dayes And when Constantine the great and Theodosius the great gaue themselues to aduance the faith of Christ and to purge out the old leauen of Heathenisme there was such a change in the Empire on the sudden that Zosimus and Eunapius being Pagans doe much complaine thereof in their writings therefore me thinkes Fulgensius speaketh to good purpose and agreeable to true experience that although Christ dyed indifferently for all the faithfull yet the conuerting of the mighty Ones of the world is of speciall seruice to winne soules vnto Christ. Hee doth symbolize with that learned Writer that allegorizng vpon those words of Saint Iohn touching the taking of so many great Fishes doth congratulate vnto the Church the happy conuerting of Princes because by their conuetsion many were brought vnto Christs Fold Yea Plutarch a Heathen man saw in a manner as much touching the great force that is in the example of Princes for he in the life of Dio speaking of Plato his sayling into Sicily to doe some good vpon King Dionysius maketh this to be the speciall motiue for that the reforming of the King would be the reforming of the whole Iland So then the Kings piety and sound perswasion being as effectuall for the winning of the soules of his subiects as his bodily safety is auaileable for the conseruing of their worldly estates Our Psalmist without doubt had great reasâ—on to doe as he doth to begin with Kings This may suffice for the naturall placing of the words and withall touching the incomparable good that redoundeth to the common Estate by the Kings piety and safety I come now more closely to the Duty of Kings for of that onely and of the touch of the time Now which shall be for application I shall speake at this time Be wise now therefore O Kings Two kindes of wisedome are required in Kings and Princes wisedome or knowledge in Gods matters otherwise called Diuinity and wisedome or knowledge in matters of the world otherwise called Prudence or Policy Both are contained in the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth also good successe to note that God many times crowneth pious prudence prudent piousnes with many a temporall blessing Both are not onely for ornament like the two Pillars that Salomon put in the Porch of the Temple but also for speciall vse like the hands of Aaron Hur which did support the armes of Moses for the discomfiture of the Amalekites For if they be pious only in Gods matters be not otherwise prudent then they are fitter for the Common-weale of Plato then for the corrupt estate of Romulus for the Cloister then for the Court Againe if they be prudent or politicke onely be not pious then they are fitter to be Kings of Babel where dwelleth confusion then of Hierusalem where Gods glory is seene and more rightly to be called the children of this world which goeth to nought and perisheth then the children of God who loue truth in the inwards and caâ—e for none but for such as worship him from a pure heart with a good conscience Well they must bee Diuines as it were this is first required I say not in profession but in knowledge they must know God the onely Lord and whom he hath sent Iesus Christ they must know Christ and him crucified and the power of his Crosse and vertue of his resurrection and the fellowship of his afflictions that they may be conformable vnto his death they must separate and distinguish truth from error cleane from vncleane right from
face And what Queene more renowned in the Booke of God then shee Therefore that which I haue done I might doe and others may doe much more abundantly all the while we doe not stretch our selues aboue the line nor speake any thing but the truth as the Apostle speaketh I insist no longer vpon this poynt touching godly wisedome I proceed now to the other touching Prudence and I will but touch it For who am I that I should take vpon me to informe so high and so incomparable-wise a Presence vt si caecus monstret iter as the Poet saith and as if a man should light a candle in the Sunne as said the Oratour Yet as Augustine some-where hath Meum dicere sit verba doctoris exponere Let me be allowed to speake my speech shall be but the expounding of the words of the true Teacher And as Hierome to Demetrius Pugilum fortitudo clamoribus incitatur that is Though Champions fight neuer so stoutly yet their courage is much inflamed by the showtings acclamations of the standers by So if I taking the view practice of the present estate for the Idaea and patterne of mine aduice doe pray and exhort and beseech and with all humility that that which is done may be continually done and sincerely and zealously I shall doe but that which standeth with duty and good fashion Vela damus quamuis remige nauis eat Bargemen vse many times to hoise vp the sayles though the Boate goe fast enough otherwise Prudence if I haue obserued ought hath three speciall parts or properties that is A good insight in matters Secondly A good fore-sight of dangers to preuent or diuert them Thirdly A good ouersight I meane it ouerseeth and ouerlooketh them that are trusted Dauid had a good insight into matters he was as an Angell of God seeing good and euill as the wise woman of Tecoa told him So had Salomon he discerned which was the true mother and which was the counterfet It was not strange that Elisha did see in Hazael a traiterous bloody mind traiterous towards her Lord and bloody towards the people of God for Elisha was a Prophet neither was it very strange that Iustin Martyr espyed in Crescens to wit an implacable hatred that would not be satisfied but with his death for as yet some relicts of the extraordinary gifts of the Spirit remained in the Church as Eusebius writeth But it was most strange that Sâ—lla saw in Cesar being but a boy multos Marios and that Cato and Catulus espied in him being but young an aspiring spirit to oppresse the common Liberty This insight is necessary in some measure for Kings and Gouernours for if they haue but a tender heart and shallow reach like Reâ—oboam in the holy Story like Romanus Iunioâ— in Zonaras if they haue not a laâ—ge heart like Salomon like I say I doe not say equall then it fareth with the Common-weale as it doth with a head-strong horse that wanteth a good rider or a shippe of great burden that hath not a good Pilote or Mastâ—r they are easily fâ—yled or wracked There haue beene Kings that haue bin witty some to paint well like Adrian some to sing well like Nero some to driue the Wagon well like the said Nero some to throw the Dart well and shoote well like Domitian Commodus c. What did this help them for the better ordering of the Common weale Nothing A gâ—od King differeth little from a Shepheard which knoweth his sheepe and knoweth what grounds be wholesome for them and what not From a good house-holder that prouideth that his seruants haue their due and looketh that they doe their duty Lastly from a good father which marketh the disposition of his children some he draweth on by fayre meanes â—thers he holdeth short by feare Thus wisedome hath an eye-siâ—ht to the present estate and to the present humours of them it dealeth with So secondly it doth fore-see dangers vigilantly and carefully Babylon was taken certaine dayes before many were ware of it It is true it was a very vast City but yet the estate cannot bee excused for their security So Honorius the Emperour lying at Rauenna had so little care of his chiefe City Rome the glory of the West and the Chamber of the Empire that when word was brought him of the taking of it by the Gothes he thouâ—ht his Fencer called Roma had beene taken that that had bin all the losse So Saul was not so wise as he might haue beene in that he had so bad watch and ward about him that Dauid his enemy could approach to the place where he lay and take what he listed in somuch that he escaped by the mercy of his Enemy and not by his ownâ— prouidence On the other side Lucullus was happy that had so faithfull a Chamberlaine as he had that repelled Captaine Olthacus from entring his chamber though he pretended most earnest businesse and indeed his businesse was but the same that Baanah and Rechab in the 2. of Sam. had to Ishbosheth namely to kill him If these Princes Saul and Lucullus had foreseene danger they had not in likely-hood falne into such danger Iâ—suah had his Espies in Iericho so had Dauid his Hushai in Absalons Court Iehoram needed not any for Elisha the Prophet was vnto him in stead of all Intelligencers he could tell him what was done in the King of Syria his Chamber So the Romanes had their politicke Agents in Antiochus and Prusias and other Kinâ—s their Courts and so no doubt these had theirs likewise in Rome A King of this Land is censured by a stranger Bellaius for being prodigall of his Treasure to get intelligence Well be it that he did cast away some hundreds of his Crowns vpon Cheaters and coozeners yet it cannot be denyed but that he fished out so much as made for his safety and safety is bought good cheape though a man pay deare for it So our State was traduced in our late Queenes time of famous memory by certaine blacke-mouthed Priests and Iesuites men of corrupt minds and reprobate concerning all truth of faith and truth of Story for dyuing to deepe into the secrets of other Common-weales for setting them together by the eares forsooth to secure themselues A slander a vile slander our State did blowe the coles any-where nor stirre them neither but finding them flaming on a light fire not being able to quench the flame they were carefull to prouide that the sparkles might not flee-ouer into our Land to set things in a combustion here and this was wisely done this was necessary to be done Foresight breedeth preuention preuention of scattering dangers bringeth home safety this is the second point of Prudence The third and last that I will speake of there be more but I can handle no more at this time is the ouer-seeing and ouerlooking of them that are trusted Putifar looked to nothing he had in
grind him to powder For this cause we must be subiect not onely for feare but also for conscience sake nor onely to the King as to the chiefe but also to Rulers as to them that be appointed by him for the punishment of those that doe ill and praise of them that doe well His pleasure if it could be knowne should be a kind of law vnto vs his law when it is promulgated should tye vs by a kind of oath of Alleageance Laudo fidem saith Tertullian quae ante credit obsâ—ruandum esse quam didicit I like of such a faith as beleeueth it ought to obserue this or that before it hath learned the euident reason thereof This hath place in some mysteries of Religion and so in some State-matters a kind of simple obedience is many times necessary but Tergiuersation and reasonings and murmurings and contentiousnesse they must be done away with all vnquietnesse What a motiue is this to induce vs to study by all meanes to giue content to our higher Powers for that we may say of them truly which the flattering Oratour said of the Romane Gouernour falsely Act. 24. By their meanes we enioy much peace and many worthy things are done to our Nation by their prouidence and for that we may say with the words of my Text that they sitting on the Throne of Iudgement doe scatter away all euill What doe they doe They scatter away What doe they scatter away Euill all euill It is said of Christ that he hath his Fan in his hand and will thorowly purge his floore c. Math. 3. The like office is here ascribed to a King a good King that he hath his Fan in his hand and before he doe scatter he doth Fan sift winnow trie for that is implyed in the originall word Zarah so then hee doth not scatter away all causes and persons that are brought before him the righteous as well as the vnrighteous like the cruell Tyrant that cryed out A Calvo ad calvum To the pot with them euery mothers sonne and as Benhadad proclaimed Whether they be come out for peace take them aliue or whether they be come out to fight take them yet aliue make bond-men of them all spare none And briefly as Henricus Stephanus writeth of a Iudge that his manner was when an old fellow was brought before him vpon suspition of felony to say Away with him hang him he hath committed many a felony I warrant you if a young fellow were brought Away with him too hang him he will commit many a felony if he be suffered I say good Gouernours doe not goe thus rashly to worke and as it were by whole-sale but they will separate the precious from the vile as the Prophet speaketh and weigh all things in the ballance of Prudence and will order their Iudgement with discretion as Isaak would not blesse his sonne before he had felt him and Salomon full wisely found out the true mother by tendring an offer and Claudius the Emperour almost as wisely found out the true son by making the like offer witnesse Suetonius in Claudio Ch. 15. Thus by searching they found out who hath right on his side who not who deserue punishment who reward then accordingly they proceed to Iudgement and scatter away all euill All Euill If all euill then the euill that is in the Tribe of Leui as well as in other Tribes Here then the Kings Supremacy ouer all persons is proued againe if all euill then the euill of impiety against the first Table as well as of iniquity against the second Table here then the Kings Supremacy in all causes is vouched What if Gallio and Festus in the Acts of the Apostles did put from them or did not care to meddle with Church-matters and matters of faith They were both Pagans and neither of them a member of the Church much lesse head of any Church So what if Constantine the Great tooke so little vpon him in the Councell of Nice albeit that Councell and others were conuocated by his authority and in that Councell he commanded the books of the Old New Testament to be produced forth tryall of controuersies What if Valentinian the second did endure to heare of Ambrose Ad Imperatorem palatia pertinent ad Sacerdotem Ecclesiae that is The Emperour hath to doe in his Palaces but the Bishop or Priest in Churches why Constantine and Valentinian were both Neophytes or young Schollers in the faith and neither of them as yet baptized Should this be a barre either to Theodosius the Great or to Martianus or to Iustinian or to Carolomannus or to his nephew Charles the Great or to the Othoes Fredericks Henries or to the Kings of France England Scotland Denmarke Swedeland or to such Princes and States that haue Iura Regalia that they should not make Lawes for the aduancement of the true faith and Seruice of God for the abolishing of Idolatry for the curbing of superstition for the rooting out of Heresies for the punishing of blasphemous and seditious Heretickes Briefly for the maintenance of the Ministery and for the inioyning of Ministers to their duty and so forth What reason in the world against this or that Princes should looke for a Commission and as it were an Oracle from Rome This for instruction So for Institution or admonition a word or two had need to be spoken for as S. Peter prophesied that in the last times there should come mockers walking after their owne lusts and saying Where is the promise of Christs comming or presence so peraduenture in this prophane age some will demand prophanely Where is the truth of Salomons assertion He saith That a King sitting in the Throne of Iudgement scattereth away all euill Now it is euident that the King sitteth on the Throne of Iudgement by himselfe and others carefully and Iustice was neuer better administred without respect of persons or Country and yet we see not all euils scattered away For when say some was there more impiety iniquity impurity in the world Quando maior avaritiae patuit sinus alea quando hos animos c. that is When was there more couetousnesse more deceiuing and cogging when was there more gluttony and drunkennes chambring and wantonnes strife and enuying neither can they be content to be drunke with wine and strong drinke as in former ages but they must be drunke euery day and almost euery houre of the day with smoake a sinne that our Elders heard not of Neither are they that weare soft clothing in Kings Courts onely as it is said in the Gospell but they iet it not onely in soft clothing but in cloth of gold and of siluer euen in townes and villages and many haue more vpon their backs then they are worth in their coffers Further euery man hunteth his brother as with a net as the Prophet saith Euery one catcheth his fellow seruant by the throate