commonitio Psalmorum verò liber quaecunque utilia sunt ex omnibus continâ—t Futura praedicit veterum gesta commemorat â—egem viventibus tribuit gerendorum statuit modum ut breviter dicam communis quidam bonae docotrinae thesaurus est apte singulis necessaria subministrans Aug. in prologo in librum psalmorum THey bee of one kinde which the prophets deliver of another which the History of another which the Law and of another which the proverbs warn us of but the book of the psalms contains in it whatsoever is profitable in anie of them It foretels things to come it records acts past it sets a law to things present and prescribes an order for things to bee done in a word it is the common trâ—asury of wholesome doctrine properly administring necessaries to each particular Psal. 101. ver 1. I will sing mercy and iudgement unto thee O Lord will I sing AS the whole Scripture is by inspiration from God so this Booke of the Psalmes seemeth to challenge a kinde of preheminence above the rest inasmuch as the Authour of it was not onely a Prophet and a King but a man after Gods owne heart a Figure of Christ or as Euthymius speaks primi regis â—or lingua calamus the tongue and pen and heart of the King of Heaven The several passages of this book are more frequently and particularly quoted by Christ and his Apostles then of any other of the ould Testament It was and still is more usually both sung and read not onely in the Iewish Synagogues but Christian Assemblies as well by the People as the Minister that with more outward reverence then any other part of holy Writ It is put for al the Books of the old TestameÌ„t as they are differenced from the law of Moses and the Prophets Luke 24. 44. And lastly more Sermons CommeÌ„taries Meditations Expositions Enarrations upon it have been made and published as well by the Iewish Rabbins as by the Doctors of the Christian Church then upon any other scripture whatsoever Nay the very Turks themselves swear as solemnly by the Psalms of David as by the Alcoran of Mahomet And in truth hee that hath either practically tried or shall duly consider what a rich store-house it is of all manner of Prayers Precepts Exhortations and Comforts how this one celestiall Fountaine yeeldeth all good necessarily to bee knowne or done or had what a familiar introduction it is to beginners a mighty augmentation of vertue knowledge in such as are entred before a strong confirmation to the most perfect may easily conceive the reason why it hath in all Ages bin esteemed even of the best and most learned as a rare and precious Iewell worthy to be laid up in that Persian Casket imbroidered with gould and pearle which Alexander reserved for Homers Iliads In regard whereof our good King Alured translated the Psalter himself into his Saxon tong and one of the Emperours caused this Book to bee bound up in a little volume by it self for the special and daily use of himselfe and his attendants to serve them as a Manuall alwaies to attend them in their running Library And as I would not sooner commend the reading of any book to a Courtier then this so would I specially commend this Psalm to the carefull reading and serious meditation both of my Gracious Master the Prince and his religious Followers They shall both finde their duties lively expressed in it as in a mirrour howbeit it were indeed first composed rather to expresse the former then the later and my present choice of it bee chiefly intended and directed to that purpose This Psalme by the consent of Writers is a vow of David whether made before or after his comming to the Crowne it is not certain neither skilleth it much but that it is a vow all agree Since then for the Person the maker of it was both of understanding and power to make it since for the Matter the thing therein vowed is both lawfull and possible since for the Manner hee made it both deliberately and freely with advice and without constraint and lastly since the End of it was to serve both as a bridle to prevent and redresse sinne and as a spur to stirre him up and incite him to vertue and keep him close to the duties therein promised we are to hould it not onely for a warrantable but a commendable vow nor only commendable in David but with like commendation imitable by us in like case And as David made this vow so had hee speciall care to pay it 2. Sam. 8. 15. willing others to do the like Psal. 50 it beeing indeed better as his Son tells us Eccles. 5. 5 not at all to vow than to vow and not perform Yet in wicked vowes as that of the Iewes Acts 23. or in rash vows as that of Herod Iephte that of the Canonists houlds true In malis promissis rescinde fidem in turpi voto muta decretum In wicked promises hould not thy word in shameful vows change thy purpose wherupon St. Hierome worthily censures Iephte that hee was in vovendo stultus in praestando impius naught in making such a vow as he did but worse in performing it The thing heer vowed is either generall in the first verse or particular touching his own Person from the second verse to the fift touching his Attendants Counsellers and Officers from the fift to the eight and lastly touching the Church and Common-wealth in the last The matter by him vowed in generall is contained in the first verse I will sing mercy and iudgement unto thee O Lord will I sing Wherein without any curious descant or division wee may observe first the manner of expressing this vow it is by way of singing which implieth cheerfulnesse and alacrity for Is any merry let him sing Iames 5. And How should wee sing the Lords song in a strange land Psal. 137. As God loves a cheerfull giver so doth hee a cheerfull vower Secondly the ditty or rather the burden of this song Mercy and Iudgement Thirdly the Person to whom hee both sings and vowes it is the Lord. First then of his maner of expressing this vow I will sing As ancient and manifold as is the use of Musick so excellent was David in the use thereof a thing which delighteth all Ages and beseemeth all estates a thing as seasonable in grief as in joy as decent being added to things of greatest weight and solemnity as beeing used when men most sequester themselves from action It is apt both to quicken the spirits to allay that which is too eager able both to move and moderate all affections yea such is the force and efficacy thereof upon that very part of man which is most divine that some have beene thereby induced to think that the soule of man is composed of harmony Which being to speak properly of high and lowe in sounds a due
Promise was made him that his sonne Salomon should succeed him and that his seed should bee established in the throne Were not these strong motives to puffe up flesh and blood to make himselfe conceited and proud of his owne worth Yet heare what himselfe professeth of his humility the ground-worke of all his other vertues and abilities Psalme 131 I am not high minded I have no proud lookes I doo not exercise my selfe in great matters which are too high for mee but I refraine my soule and keepe it lowe like as a childe that is weaned from his mother yea my soule is euen as a weaned childe But what was it that kept him so lowe notwithstanding his greatnesse and so many rare excellencies and perfections wherewith he was endowed The first no doubt was the grace of God for as he gives his grace to the humble so it is his grace which makes them humble The second was those Crosses and aâ—â—lictions both outward inward wherewith GodÌ„ fro time to time had exercised him From my youth upward thy terrors have I suffered with a troubled minde The third was the consideration both of his naturall corruption I was borne in iniquity and in sinne hath my mother conctived mee as also of his actuall transgressions They are moe than the haires of my head and mine heart hath failed mee The fourth was the acknowledgement of his owne frailty Hee knoweth whereof we are made hee remembreth that we are but dust The fift was the contemplation of Gods greatnesse the greatest among the sonnes of men being lesse in comparison of him than the silliest worme that crawles on the face of the earth in comparison of them The sixt was the often exercising of himselfe with fasting with prayer with divine meditations and holy soliloquies with sackcloth and ashes with making his teares his drinke and minling his bread with weeping The seaventh was his studying day and night in Gods lawe according to the commandement given to the king Deut. 17. 20 that his heart might not bee lifted vp above his brethren and esteeming it above the hony and the hony comb above gold an silver yea much fined gold and precious stone The eightth and last was a full assurance free confession that God was privie to all his thoughts that hee would reward him according to his works that hee was both the Author Maintainer and Finisher of whatsoever good either in his bodie or in his soule or in his estate according to that memorable speech of Saint Paul l. Cor. 4. 7. What hast thou which thou didst not receiue and if thou didst receive it why doost thou glory as if thou hadst not received it Let our conclusion then still be in regard of all the good we either haue or doe Non nobis Domine non nobis sed nomini tâ—o da gloriam Not unto us O Lord not vnto us but unto thy Name give the praise Verse 6. Mine eyes shall bee upon the faithfull of the Land that they may dwell with mee hee that walketh in a perfect vvay hee shall serve me OVr Prophet having in the verse going before made knowne in part what they were whom he would not receive into his family and seruice Hee comes in this verse to tell us of what condition they should be whom hee purposeth to admit Mine eyes shall â—e to the faithfull of the Land c. It is not good that man should bee alone sayes God himselfe Gen. 2. 18. And Woe be to him that is alone saith the wise Salomon Eccles. 4. 10. And Solus vel Deus vel Daemon saith Aristotle He that desires to be alone is either of a more base or divine metall than men commonly are made of Vpon this foundation of mans sociable nature Kingdomes and CoÌ„mon-wealths are built consisting of cities and townes and parishes and they againe of housholds and families and they againe of husband and wife parents and children Masters and Servants of which last relation I am chiefly to speake at this time Though the name and nature of a Servant were first brought into the world by the ungratiousnesse of Cham Gen. 9. 25 Yet is the impression of superiority and subjection so universally stampt upon the face of Nature that it reacheth up to heaven there being a greater light to rule the day and a lesser light borrowed from and subordinate to the greater to rule the night If wee ascend higher to the Angels there are among them principality domination nay more than so it pearceth downe to hell where wee reade of Beelzebub a Prince of Divels And experience hath farther observed that even among unreasonable creatures this forme is kept The birds being by a naturall instinct subject to the Eagle the beasts to the Lion and the Bees marvailously obeying and reverencing their Master But this truth shines yet more clearely in man him himselfe a little map or module as it were of the great world his members being subject to the head his body to the soule his appetite to reason And this principle is so deeply ingraven upon the conscience of all that the very barbarous nations who retaine any sparke of civility willingly subscribe vnto it Whether then wee looke upward to heaven or downeward to hell or outward to the creatures or inward to our selves we shall every where finde characters imprinted of superiority and subjection command and obedience domination and service To take it then as granted to bee a thing not lawfull onely but commendable nor commendable onely but as the case now stands in a manner necessary I will proceed to the unfolding of the words themselves And first of the former part of the verse Mine eyes shall be to the faithfull of the Land that they may dwell with mee Faithfulnesse in holy Scripture is taken in diverse senses Sometimes for steadfastnes and assurance of beleefe Put forth thine hand and put it into my side and bee not faithless but faithfull Iohn 20. 27 Somtimes for truth of speech Fidelis est hic sermo This is a true faithfull saying 1. Tim. 4. 9 Sometimes for the profession of Christian religion If any faithfull man or faithfull woman have widowes let them minister unto them 1. Tim. 5. 16 Sometimes for certainty constancy in performing what a man promiseth Let us keep the profession of our hope without wavering for hee is faithfull that hath promised Heb. 10. 23 Sometimes for perseverance in the truth Bee thou faithfull unto the death and I will give thee the crown of life Rev. 2. 10. And lastly sometimes for a carefull and conscionable discharge of ones duty in that place whereto he is called thus Christ is said to have been a mercifull and faithfull high Priest in things concerning God Heb. 2. 17. And Paul testifies of Tychicus that he was a faithful minister in the Lord Ephes. 6. 21. And in this sense I take this word specially to bee understood heer in my Text Mine eyes shall
be true that the better sort be directed by love yet the greater sort are corrected by feare A man that stands by and sees one that is wounded seared or launced is therby made more carefull of his owne health and in like manner the beholding a malefactor to be brought to deserved punishment makes men more wary how they runne into the like courses It was a true saying in the generall of the Proconsull to Cyprian at his martyrdome though ill applyed to him in particular In sanguine tuo caeteri discent disciplinam In thy blood the rest will learne discipline Secondly the cutting off of the wicked causeth the good to leade a more quiet and peaceable life in godliness and honesty who if they should be permitted to live and enjoy their liberty wee should neither meet quietly in our assemblies nor dwell quietly in our houses nor walke quietly in our streets nor travaile quietly in our wayes nor labour quietly in our fields In better tearmes stands that State where nothing then where all things are lawful and it is no lesse cruelty to spare all than to spare none For he that spares one bad thereby injuries many good which gave occasion to the Proverbe Foolish pitie marres the Citie and to the saying of Domitius that hee had rather seeme cruell in punishing than dissolute in sparing Many saith Saint Augustine call that cruelty when for love of disciplin the fault committed is revenged by the punishment of the offender whereas the Sentence of him that punisheth satisfieth the lawe and redoundeth to the good not onely of them that are present but even of them that are yet unborne So that severity used in this case Vtilitate publica rependitur is payed home and recompensed with publike benefit Yea but though hee be a malefactor say some yet is hee a personable man of an excellent wit and good parentage and is it not pitie to cast away such a man To which may justy be replyed Is it not more pitie that a proper man should undoe a profitable man that a witty man should hurt an honest man that hee who hath good parentage should spoile him that hath good vertues to serve the Common-wealth To cut off such a wicked person then by the stroake of justice is not to castaway a man but to preserve mankinde and better it is Vt unus pereat quam ut unitas that one single person should suffer than a whol Society Truncatur artus Vt liceat reliquis securum viuere mâ—bris Thirdly as by sparing wicked and wilfull transgressors the wrath of God is provoked and his judgements pulled downe vpon a Nation So by cutting them off as by an acceptable sacrifice his wrath is appeased and his favour procured If blood were shed in the Land and the murtherer not put to death the whol Land was thereby defiled and made lyable to Gods displeasure Num. 35. 33. When Achan had stoln the consecrated thing the wrath of the Lord was so kindled against all the Hoast of Israel that they could not stand but were discomfited before their enemies but as soone as Achan with those that belonged unto him were stoned to death the Lord turned from his fierce wrath against Israel so that wheras before their enemies chased and smote them now they atchieved many great and famous victories Ios. 7. So long as the murther committed by Saul upon the Gibeonites was unpunished there was sent a grievous famine upon the Land of Israell three yeares together but as soon as Sauls seaven sonnes were hanged at the motion of the Gibeonites God was appeased with the Land Two notable examples to this purpose we have recorded by Plutarch the one in the life of Romulus the other of Camillus When Romulus K. of Rome Tatius K. of the Sabines after cruell war had made their coÌ„position to governe the Romans Sabines joyntly there fell a strange kinde of plague and famine in the Cities of Rome and Laurentum for two murthers committed by the Romans and Laurentines the one by the kinsmen of Tatius upon certaine Embassadours of Laurentum which murder Tatius neglected to punish and the other by the friends of the saide Embassadours upon Tatius in revenge of the injustice done by his kinsmen and suffered by him Whereupon it being noted that the plague and famine increased strongly in both Cities and a common opinion conceived that it was a punishment of God upon them for those murthers committed and not punished they resolved to doe justice upon the offenders which being once done the plague ceased presently in both places The same Author likewise ascribeth the Sack of Rome by the Gaules to the just judgement of God upon the Romans for two injustices done by them the first was the unjust banishment of Camillus the second the refusall to punish certain Ambassadors of their own who beeing sent to treate peaceably with the Gaules on the behalfe of the Clusians committed acts of hostility against them contrary to the lawe of armes And when the Gaules sent to Rome to demand reparation of the injury the Romans not onely refused to give them satisfaction but also made made their Ambassadours who had done the injurie Generals of an Army to assist the Clusians against them notwithstanding that the Foeciales officers ordained by Numa Pompilius to determine of the lawfull causes of Peace and Warre made great instance to the Senate that the Ambassadours might be punished lest the penalty of their fault might otherwise fall upon the Common-wealth as indeede it did For the Gaules giving battel to the Ambassadors overthrew them and prosecuting their victory spoyled and sacked Rome it selfe under the conduct command of Brennus their chief Leader and as some write a Brittain Wherein I wish to bee noted how grievous a sinne it is in the opinion of the very Paynims themselves and how dangerous to the Common-wealth to neglect and omit the punishment of notorious malefactors whereby the offences of particular men are made the sinnes of the whole State and draw the wrath and punishment of God upon the same And as upon the whole State so chiefly upon his person and posterity to whose place and office it belongs to see justice done It is a true saying Iudex damnatur cum nocens absâ—luitur the Iudge is condemned when the guilty is absolved and Qui non vetat peccare cum potest iubet He that doth not restrain a man when it is his duty and it lies in his power doth command him to sinne He that saith to the wicked thou art righteous him shall the people curse Prov. 24. 24. And in another place Hee that justifieth the wicked is an abomination to the Lord 17. 15. So that whereas they thinke by this meanes to winne estimation with men they make themselves odious both to God and men Saul was punished with the losse of his kingdome for not punishing Agag with death 1. Sam. 15. And Ahab for sparing Benhadab had
his State with purging the head-city of his Kingdome where by reason of the confluence of forren nations all sorts of people vice must needs abound but specially because head-cities for the most part by Monopolies and Companies and Corporations and I knowe noâ—â—hat devices labour to drawe to themselves the whole treasure of the Land and if the blood should all bee drawn from the other members to the head it would both disteÌ„per the head and starve the members The head-city then is so to bee respected that inferiour cities and towns bee not neglected but an indifferent hand to bee extended to them al lest one in time swallow the other as the greater fishes devour the lesser The last thing wee are to observe is that hee would begin his reformation in the City of the Lord. Of the Lord. His meaning is with matter of religion it beeing therefore called the City of the Lord because as hee had chosen the Land of Canaan out of all the world to bee the portion of his people so out of all Canaan hee chose Ierusalem to place his Name and Tabernacle there the Temple beeing not yet built and in the Tabernacle the Arke of the Covenant a speciall sacrament of his presence This our Prophet expresseth yet more cleerely in another Psalm 122. 9 Because of the house of the Lord our God I will seeke to dâ—o thee good Among other main and waighty matters then pertaining to the Princes charge the care of GOD's truth and Church must bee the chiefest For should the bodies goods and credits of men bee preserved and the honour and glory of GOD bee neglected Should earthly ease bee so much in request and heavenly bliss so little in desire Feare wee the ruine of all things where injuries and violences by men are not repressed by the princes sword and doubt wee no danger where idolatry heresie at h eâ—sm and blasphemie against God goe unpunished Is Gods hand shortned that hee cannot strike or his will altered that hee will honour those that dishonour him and blesse them that hate him It is a Romish errour repugnant to the word of God and to the examples of the best Kings and Monarchs before and since Christ to restraine Princes from protecting and promoting the true worship of GOD within their Realms Neither hath the man of sin more grosly betraid his pride and rage in any thing than in abasing the honor and abusing the power and impugning this right of Princes by making them his Bailiffs and Sergeants to attend and accomplish his will and not meddle with supporting the truth or reforming the Church farther than hee listeth that whiles they command their subjects bodies hee might command their soules the better half which commanding the body wil quickly upon occasion draw that after it as reason shewes and experience teacheth It is rightly observed that after the Bishop of Rome had once fully engrossed the Imperiall power there was never since Emperour of strength or Pope of vertue so they lost both by it And indeed as the blood if it fall any way out of the veins too much there is some danger but if it fall into the body extra vasa there is more danger for it will corrupt and putresie so was it with the supreme authority of Princes when they suffâ—red it to fall into the Clergy as it were extra vasa but their Scepters and Thrones allowed them by God are sufficient proofs that they may and must make lawes and execute judgement as well for godliness and honesty which by the Apostles rule are within the compass and charge of their Commission as for peace and tranquillity God hath given them two hands to be Custodes utriusque tabulae Vpholders of both the tables from observing this no man may drawe them since for neglecting this no man shall excuse them They must not be careful in humane things and carelâ—sse in divine God ought to be served and honoured by them that is by their Princely power and care as much afore men as his truth and glory excelleth the peace and wâ—lfare of men It wanteth many degrees of a Christian government to look to the keeping of things that must perish and to leave the soules of men as an open prey to impiety and irreligion And if Princes provide not this for their Subjects peace and traffique and such like makes no better provision for them then is made for Oxen in good pasture nay not so good For an Oxe hath therein all hee needeth but a man without this left altogether unprovided in his farre nobler and better part And as Princes without this Care provide not well for their people so they provide but ill for themselves in as much as they can have no certaine assurance of the loyalty and allegeance of their subjects without it since nothing can cast a sure knot on the coÌ„science for the firme binding of it but the true knowledge and feare of God So that where Princes advance the good of Gods house they establish the good of their owne all in one Lastly it is to be observed that in all the Kings of Israel and Iudah their stories beginne with this observation as with a thing worthy to be chronicled in the first place how they dealt in matter of religion Such a King and such a King and what did he Hee did that which was right in the sight of the Lord and such a King hee walked in the wayes of Ieroboam the sonne of Nebat I spare to cite places but it is the generall observation of those books of Kings and Chronicles as they that reade them knowe yea farther it may bee marked that God hath alwaies humbled Princes even powred conteÌ„pt upon them when they have contemned the messengers and forsaken or forgotten the house of the Lord. For the preventing whereof it shall not be amisse for them to consult with Church-men specially in Church affairâ—s as the wise the good King David in all his weighty businesses but specially in matters touching religion and the service of God still used the counsell and direction either of Gad or Nathan Prophets or of Abiathar and Hiram chiefe Priests It went wel with Ioash as long as Iehoiada his trusty Counseller lived but when Iehoiadah died the Kings goodnesse dyed with him Then came the Princes of Iudah and made obeisance to the King and the King hearkened unto them and they left the house of the Lord God of their Fathers and served Groves and Idols and wrath came upon Iudah and Ierusalem because of this their trespasse 2. Chron. 24. 17. 18. Give the King thy iudgements O God and thy righteousness unto the Kings Son FINIS * Heb. thing of Belial * Or perfect in the way * Heb. shall noâ— beâ—stablâ—shed 1. Sermon vpon the first vers fol. 1. 2. Vpon the former part of the 2. vers fol. 38 3. Vpon the later part of the 2. vers fol. 72. 4. Vpon the former part of the 3. vers f. 101. 5. Vpon the later part of the 3. vers fol. 120. 6. Vpon the 4. vers fol. 139. 7. Vpon the former part of the 5. vers f. 162. 8. Vpon the later part of the 5. vers fol. 188. 9. Vpon the 6. vers fol. 220. 10. Vpon the 7. vers fol. 250. 11. Vpon the former part of the 8. vers fol. 279. 12. Vpon the later part of the 8. vers fol. 308. Gen. 4. 21. Eph. 5. 19. Col. 3 16. Iames 5. 13. Salust 1 Kings 7. pro. 16. 12. pro. 20. 28. â— psal 85. pro. 21. 21. Cap. 32. 11. * Or doe wisely 156â— Borbonius Hâ—b 6. 1 Phil. 3. 13. Pro. 4. 18. Ezek. 40. 31 Luke 2. 52 Psa. 119. â— Rom. 1. 30 1 King 1 Herodotus Psal. 18. 26 Sueton us of Titus Pro. 25. 4. 5 â—spansâ— Mat. 24â— 45 Compare Mat. 8 with Luke 7.
be to the faithfull of the land that they may dwell with me As the Art of navigation is most proper to a Mariner courage to a Souldier arithmetick to a Merchant utterance to an Oratour so is fidelity to a Servant Wee commend a ship not so much for the fine shrowds and tackling or for the gilding or painting of it as for the sayling and a horse not so much for the rich bosses the trappings caparisons as for the running and a sword not so much for the handle or pummell hatcht or inameld or for a velvet scabberd imbroidered with pearl or set with pretious stone as for the temper of the blade and cutting so we commend a servant not so much for his strength his nimblenesse his comelinesse his parentage his bravery in clothes or invention of fashions his court-like behaviour or gracefull speech his pleasant wit or merry disposition his subtle and crafty feâ—ches his knowledge of foraine States languages as for his fidelity Any of the rest nay all the rest without it serving only to make a servant more disposed more able too as well for the plotting as the acting of villany wheras fidelity having joyned with it but some few of the rest in a mediocrity makes him serviceable in a good degree This is the commendation of Moses Heb. 3. 5. Moses verely was faithfull in all his house as a servant And it is required in Stewards that a man bee found faithfull 1. Corinthians 4. 2. And our Saviour demandes the question Who then is a faithfull servant and wiâ—e whom his Master hath made Ruler over his house They all thereby implying in my understanding that faithfulnesse is one of the Cardinall properties if not the principall required in a good servant Servus fidelis protectio fortis munitum palatium vivus thesaurus saide Nazianzen A faithfull servant is a strong protection a fenced palace a living treasure And therefore the great Alexander being enquired where his treasure was pointed with his finger to his domesticke servants Now faithfulness presupposeth knowledge and diligence and shewes it selfe either in deeds or vvords in actions or in speeches In actions first when a servant doth that which teÌ„ds not so much to the satisfying of his Masters vain humour and sensuall appetite which is sometimes wanton and lascivious and sometimes againe malicious and bloody as the advancement and furtherance of his true and reall good And thus doe I take Saint Paul to bee understood 1. Cor. 7. 23. Yee are bought vvith a price bee not the servants of men And againe in the second of Titus the 9. and 10. verses Let Servants be subiect to their Masters and please them in all things not answering again neither pickers but that they shew all good faithfulnes all good faithfulnes adorning the doctrine of God our Saviour in all things In both which places as it seems he would put a difference betwixt Christian servants and the bondslaves of the Heathen their Masters having over them ius vâ—tae necis absolute power of life and death and they being instrumenta animata living Engines not so much respecting the justness and equitie of that which was commanded as the wil and pleasure of the Commander such as Tigillinus and Petronius were to Nerâ— But in these Cases better obey God than man The Masters turne is to bee served vsquead aras as far as honesty and pietie will give leave and no further Againe fidelity shewes it selfe in deeds when the servant preferres his Masters good before his owne his Masters gaine his ease his liberty his safety before his owne but as Salomon askes the question Pro. 20. 6 Many men will boast everyone of his goodness but who can finde a faithfull man So may wee justly demand Where shall a man finde such a faithfull servant Surely he is a pretious jewell and therfore hard to bee found yet such a servant was our Prophet to his Master Saul who sought him as a flea or as one would hunt a Partridge in the mountaines yet when Abishai would have nayled him whiles he slept with his speare to the earth David would not suffer him hee spared his Masters life though it were to the indangering of his owne when hee might have secured his owne by taking away his and therefore by Gods blessing himselfe afterwards found the like affected to him Thou shalt not goe foorth for thou art now worth ten thousand of us 2. Sam. 18. And againe Thou shalt goe no more out vvith us to battell lest thou quench the light of Israel 21. of the same booke Fidelity in words shewes it self partly in concealing of secrets and imperfections and by laying the finger upon a mans mouth and sealing up his lips in such a case whereof Salomon speakes Prov. 11. 13. Hee that goeth about as a tale-bearer discovereth a secret but hee that is of a faithfull heart concealeth a matter And for this speciall quality it was that Augustus so highly esteemed and rewarded Mecanas it being the property of a foole to be full of leakes Plenus rimâ—ruÌ„ hac atque illac diffluens No sooner is any secret poured into his eare but it drops out at his tongue he is in paine till hee be delivered of it as a woman that is great with childe or a stomach that is full of winde Yet two things have often drawne secrets even out of the bosome of those who have beene otherwise held wise men the inticements of women and the strength of wine Whereas on the other side it is found by experience that a sober and chaste heart is the surest Casket to coÌ„mit the jewell of a Secrecy unto Besides fidelity shewes 〈◊〉 selfe in words if occasion serve and a man bee called unto it in giving such counsell as hee conceives to be not most acceptable and passable but most profitable and wholesome Such hearty counsell as Salomon speakes of Prov. 27. 9. As oyntment and perfume reioyce the heart so doth the sweetnes of a mans friend by hearty counsell and in the multitude of such Counsellers there is health 24. 6. And therefore one speciall thing which the Primitive Christians ever mentioned when they prayed for the Emperor as Tertullian in his Apologâ— tels us was this that God would send him Senatum sidelem faithfull Counsellers And it seems our Prophet alluded heerunto in as much as where our English reads it To dwell with me Arias Montanus rendering word for word translates it Ad sedendum mecum and Tremelius a Iew borne Vt consideant mecum That they may sit with me as it were at Counsel-table and Iunius hath this note upon it Bonos consiliarios mihi adhibebo I will procure me faithfull Counsellers Now as counsell is the life of action and authority so is discreet liberty the life of counsell which being once remooved for mine owne part I finde no difference betwixt a friend and a flatterer a parasite and a Counseller such as Ionadab Amnons