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

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

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