Sermons Upon Psalm 101

THis is a Psalm of David as it is entitled; but whether it were made by him, before he came to the kingdom, or after he was settled in it, it seems not easy to determine, neither will I strive much about it. It containeth a certain vow of his, by the which in most solemn manner he bindeth himself unto the Lord, and promiseth faithfully to do his duty, in ordering himself, his house, and the affairs of his state in all wisdom, and according to the perfect way of the word.

1 I will sing. In this verse we have his general protestation, which in the verses following, is more particularly (as it were) by peecemeales unfolded and laid open: by that which we do here read mercy, we are to understand the care he would have, and the favor that he would bear to such as did well: and by judgment, the course of equity and justice that he would take, in punishing and rooting out the wicked: according as these be the special ends of all government, and principal things which every Christian Magistrate ought to look unto. And so much doth David in this verse teach all those that be in authority, and bear any office. First to comfort and cherish such as be good: even as it is prophesied in Isai. of a good King reigning in justice, and of princes ruling in judgment, that they should be hiding places from the wind, a refuge for the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land. Whereunto Saint Paul agreeth, saying: wilt thou • e without fear of the power, do well, so shalt thou have praise of the same. And Saint Peter, where he saith, that governors be sent for the praise of them that do well.

Secondly they be taught, to set themselves against such as be evil, to discountenance, restrain, and correct them according as the Apostles have added in the places alleged immediately before. As where the one saith: Princes be to be feared for evil works: & if thou do evil, fear, for he beareth not the sword for naught, for he is the minister, of God, to take vengeance on him that doth evil. And the other: that governors be sent for the punishment of evil doers. For these purposes they be the Lord's Lieutenants upon the earth, to do that which he would have done. Therefore they be called his children, yea by his own name, (God,) that by living holily and unblameably, by patronizing and defending the righteous, & by punishing of evil doers, as most lively Images they might represent him, & in some sort set before our eyes what a one he is, evē holy, a lover of those y ^t do well, & an enemy unto sinners. Great cause there is, why governors should thus do For such as fear God, be here in the world as Lambs among wolves, according to the saying of Christ Jesus, in danger to be worried and spoiled by the wicked, that burn in malice against them, except they be bridled by the hand of the Magistrate: for, fearing nothing but punishment, if upon the remissnes of such as be in office, they may conceive never so little hope to escape, they will not forbear that which is most outrageous, but desperately aduēture upon anything they like. How much more will they be bold to do this, when they shall see the governors, favorers of those that be naught, & enemies of such as desire to please God? such governors as thus far forget themselves, be guilty of a great sin. They pervert the ordinance of God, & turn it a clean contrary way, in bending the edge of the sword against those, towards whom they should turn the back, and the back to those toward whom they should turn the edge: Such have a fearful account to make to the judge of all the world, even as now already in a double respect, they be abhominable to him, in justifying the wicked, and condemning the innocent, as it is in the prouerbs. According also as Isaiah crieth out: Woe unto them that call evil good, and good evil, which justify the wicked for a reward, and take away the righteousness of the righteous frō him. The people that have any understanding will curse such: howe much more execrable be they, in the sight of the most wise and all-seeing God? They therefore, whom it hath pleased God here vpō the earth to depute under him to bear any office, be it never so mean, must know by the example of this holy Prophet, that it is their duty, to be places of refuge, bulwarks and defences, for such as be careful to do well: as on the other side, to be so terrible to the wicked, that they may fear to see them; and to come into their presence.

Now we are to remember here, that David vowing this which we have heard, and the things that follow after in this Psalm, doth not this, trusting to his own strength, as if of himself he had been able to do thus, or as if by any grace from God, he looked to be made able in everything to do his duty perfectly. David was more wise in understanding than so: he knew that his sufficiency was from God, and that it could not be, but he should be short in many things: he trusted upon the covenant of God, who promiseth to write his laws in the hearts of his children, to give them his holy spirit, and to pardon their iniquities, as it is in Jeremiah. Assuring himself then of help from God, in a measure acceptable to be enabled to do his duty, and being fully persuaded of pardon for the rest, he voweth as we see in this place: and after this manner also we be taught to vow for our selves, namely that by the help and assistance of God, we will be careful to our uttermost to do our duty. Unto this by a solemn oath David bound himself as he witnesseth in another place. So in the book of Nehemiah it is said, that the chief of the people for their brethren came to the oath and to the curse, promising to walk in God's law, to observe and to do all his commandments, his judgments, and his statutes. That they would not give their daughters to the people of the lande, neither take daughters of theirs, for their sons: And that if the people of the lande brought ware on the sabaoth, or victuals to sell, they would not take it on them, on the sabaoth, &c. So also Joshua protested, that he and his house would serve the Lord. This may be very profitable for men, and much help their infirmity, to consider when they be tempted to sin, that by their promise and oath to GOD they be bound from it. Men otherwise eagre upon play, whereby their wealth and credit be decayed, to the end they may the rather conquer themselves in that corruption, be content by their solemn promise, upon something received from a friend, to bind themselves from play: that when they be enticed by other riotous persons, they may truly answer I may not do this, I am bound from it, I have passed my word to my friend which I must not go from: So no doubt it may much help us, whē we feel our selves stirred up to sin, by Satan, by the world, and our corruption, to think with our selves after this manner: nay this thing I may not do, I have given my promise to God to the contrary, I have solemnly bound myself, not to consent or to do any such thing. True it is, our baptism is a very bond in this matter. For as the Jews circumcision bound them to keep the whole law of Moses: so our baptism, being the outward receiving of us into the visible church and house of God, requireth of us when we come to discretiō, to apply our selves to all good works, and to forsake all manner of evil, as becometh the children of such a father, and servants to such a Lord. But it is good for us, to be strengthened with a second obligation, that a twofold cord may hold us the fasterr Therefore it shall be well, to do that also which David doth in this place, even the second time, yea often times to promise unto the Lord, that we will be careful to serve him, and to walk in his ways.

Yea we may not only thus vow for our selves, but also after this sort it is lawful for us to vow for others: namely to do what in us lieth, that they may fear the Lord, believe his truth, and walk in his commandments. We may assure our selves by that which is in this psalm, that David did this for his household & kingdom. So did Joshua for his family, and the chief of the people for the rest, as we heard before.

At the coronation of Joash, there passed a covenant between the Lord, the King & the people. Thus should every Prince promise for all the people of his kingdom, & every householder forthose that be of his family. Yea indeed a child, which not knowing the right hand from the left, can make no promise himself, yet ought not by baptism to be received into the church, except there be some to promise to do their endeavor, that it may be well trained up, and continued in the faith whereinto it was baptized. The Father or some other for him, ought to do this, wherein there would be good choice made. For, such as for their ignorance and corruption of life, be unworthy to be reckoned of the church, be much more unworthy to be admitted to promise for the bringing up of any, and continuance of them in that faith and holiness, which becometh the children of God the Father, and of the Church the mother. Such as be put in trust, to take bands with sureties for men, are not so unwise, careless and unfaithful, to take a child for a surety or one that knows not what he is bound too, or unlikely for any respect to keep covenant. The ministers of God be put in trust by him, as it were to take security on his behalf, that such children as be inroled into his house, and reckoned among his, may afterward carry themselves dutifully. Childrē therefore without knowledge and conscience, Papists and other heretykes none of our communion, and other notorious ignorant and evil livers, ought not to be admitted in such a case. And therefore those ministers be much to be blamed which without difference receive everyone. We are also to remember here, as David promiseth these things, so he was careful to perform them indeed. And so it is said of him: Thus David reigned over all Israel, and executed justice and judgment to all his people. We learn therefore of him not only to vow unto God, but also to keep our vows, that is to do such holy and lawful things as we have promised. Even as in the 50. Psal. we are called upon to pay our vows: And in the book of the Preacher: defer not to pay thy vow, adding that it is better not to vow, thā to vow & not keep it: The word of a Christiā even unto mā, ought much to be respected, whether it be passed for himself or for another. Promise ought to be kept in lawful things though to our own hindrance, when we are become surety for our brother, Solomon tells us, that we are snared with our own words, and that it is our duty to humble our selves to him to whom we are so bound, and to see that discharged, for the which we gave our promise: How much more ought we to do thus, when we have vowed unto God that which is agreeable to his will, what conscience ought there to be in us to keep our word to him that is so great, and so far above all men, whether we have promised anything for our selves or for others? And yet this is a common thing, wherein men presume and take too much liberty. For notwithstanding they have some regard of their promise to men, specially if they be of great place, yet be they over bold with the Lord; scarce once in their life, they think upon the covenant passed between his Majesty and them in their baptism, wherein the very receiving of the Sacrament bound them to forsake the devil, the world, and the flesh, and to keep his commandments: And although peradventure since they came to understanding, upon some special lessings received, or dangers escaped, •… ey have promised to become better, to •… e these or these good deeds, to re •… urme their houses, and to forsake all •… ill ways, so binding themselves (as it •… ere) by a second band: yet is there not •… e among a thousand, but he dallieth •… ith the Lord, so as his word to him is no therwise thā wind, the benefit attained •… r the trouble being passed over, they •… e the same they were before, notwith •… anding their vow. And as for them •… at at baptism take upon them to pro •… ise for Children, though it be before •… e face of God and of his congregatiō: •… et where almost is there any one, that •… er after thinks upon it? when do they •… ew any care to have these children be •… ome God's children, by watching over •… em, counseling them, reproving thē, •… alling upon them, and seeing them to •… e taught all such things as a Christian •… ught to know and believe, to his souls •… ealth? We ought therefore the rather 〈…〉 remember that which we have heard •… oncerning David, and not only vow unto God good and holy duties, but also carefully to look to the performan •… of them, unless we will be accounted promise breakers, & be subject to the cur •… due unto such.

When he saith that he would sing o •… these, his meaning is, that when he we •… to recreate and refresh his spirits with 〈…〉 song, it should contain matter of instruction to admonish him of his duty▪ And so we may see, that the rest of hi •… psalms serve to the like end. We learn •… of David here: first that it is our dueti •… to sing, for howsoever the Jews ha •… some musical ceremonies, whereunt •… we are not tied, yet is singing an exe •… cise still continued unto us: Christ an •… his Disciples sung a Psalm after th •… supper, Paul and Silas sung in prison Saint James exhorteth to sing, so doot •… Saint Paul to the Ephesians and Colo •… sians. David saith that he will sing t •… God, and Paul speaketh of singing t •… the Lord, teaching us that this is an exe •… cise of the religion of GOD; where i •… we must be careful to serve him▪ 〈…〉 as it ought to be done of us with great •… uerence as that which is done unto •… od, as well as prayer, preaching, or he •… ng of his word: we must not then in •… ur singing, so much respect the deligh •… ng of our selves or others, with the •… eete tunablenes of the voice, as to do •… orship unto GOD by it, and to edify •… ur consciences: whereupon also Saint •… aul saith, Sing in your hearts as well as •… ith your mouths, & that too with a grace •… instructing and teaching yourselves. We •… ust therefore apply our selves to sing, •… d to sing as unto God. It is a duty •… joined unto us: they be therefore •… rofane persons, which scorn at such •… sing Psalms, as if it were a note of •… e too too holy as they think, to be •… us religiouslie occupied. And seeing •… auid being a King, disdained not thus 〈…〉 do, why should any whatsoever •… ee ashamed or think scorn, to honor •… od with lifting up their voice, by sin •… ng to his praises in their own hou •… s, or with the rest of the faithful 〈…〉 the great congregation? Which we are the rather to bear away, because many that in other places and in ba •… matters, be bold enough, and very loud •… in their cursed speeches; when they should serve God with their tongue, to sing to his praise in the church or in other company, they be mute and dumb as if this exercise were a thing too bas •… and uncomely for them. We do forth •… learn here, what song to sing, even suc •… as be spiritual according to the speec •… of the Apostle: that is to say such as savor of the spirit of God, and tend to e •… dification, by the which we may be stired up to praise God for his benefits, & the great works which he hath done as also put in mind of our own duty •… Such was the song of Moses and Miri •… am, of Isaiah and Solomon, and such b •… all the Psalms of David. This all •… ought to be remembered of us: for it i •… not sufficient for us to sing, except ou •… songs be such as we have heard; an •… therefore as they are to be reproved tha •… for too much bashfulness or scornfulne •… abstain altogether from singing, so i •… their fault very heinous and intollera •… le, that defile their own mouths, cor •… upt others, and be offensive to chaste •… nd Christian ears, by singing idle, vn •… rofitable, drunken, filthy and unclean •… ongs, whereof there is often and lamen •… able use among the wicked upon their •… le-bench, & in other places, where bet •… er orders ought to be. And thus much •… oncerning the first verse, and the pro •… hets general protestation in the same. 〈…〉 2 I will do wisely. David cometh •… ow more particularly to promise his •… uty in the several parts of it. And first •… n my judgment, in this 2.3. and 4. verses what he would be in respect of his own •… ife and conversation, and in the rest •… ollowing how he would carry himself •… oward others of his house and king •… ome. Now it is not to be omitted, that •… efore he come to deal more specially •… bout his public charge, he first pro •… iseth thus earnestly for the good di •… ection of his own person. He knew it •… ery well that it was the duty of such as •… aue the guidance of others, to guide themselves aright, if they meant by their counsel and authority, to keep them in good order. And indeed this is a certain truth, men desire to find occasions whereupon to refuse and withstand the means that should bring them unto goodness: if they can espy any faults in such as teach or govern them, they straight ways imagine that they should neither reprove nor punish them. And to say the truth, with what authority or majesty can we find fault with any, for that which we our selves commit and make no conscience of? Be we not worthily subject to the reproof of Jesus Christ? Hypocrite, why seest thou a mote in thy brothers eye, and seest not the beam that is in thine own? So then whereas counsel, reproof, and correction be the sanctified ordinances of the Lord, to bring men into order and to keep them within good bounds, and such as be in place to administer any of these, be worthy of all reverence; we may see that the things themselves be made unprofitable as water poured out, and the parties (to the dishonor of God himself) had in reproach, when •… here is not a care in them to abstain from that which they would have others •… o leave, and to do such good things as •… hey would have others to do. When •… here is this regard in such as be above others, then assuredly their authority, •… ounsell, instructions, admonitions, and •… hastisements, shall the rather be entertained to the reformation of many, •… nd their persons had in the reverence, which becometh their place. Wher •… pō it is that S Paul writing to Timo •… hy & Titus, ministers & teachers of the Church, chargeth them with this as an especial thing, to be examples to their •… locks; and the self same thing doth •… aynt Peter require of the elders in •… is first Epistle: for howsoever the Ministers preach well, and execute the Church censures in the best order, yet •… hall they (as we use to speak,) destroy •… y their ill life, that which by their good preaching they would seem desirous to build up. No marvel therefore though the Apostles do so earnestly warn them of that point, and that David (desirous to do good in his house & common wealth government) vow to be thus watchful over his own life, that the wicked (with whom he was to deal) might have no exception at all against him, and the order he meant to take for their reformation. Let this point then be well marked, as that which is of great importance: And if we be in any place over others in the commonwealth, in the church, or in the house, so as we mind to help them to do well, by our authority, calling, or place; let us first look to our own steps that they be straight, upright, and such as they should be: whatsoever we call others from, le •… us leave our selves, and that which we call them unto, let us first put ou •… own shoulders to the same; not being like the wretched Pharisees, who laid heavy burdens upon others, themselves not touching the same with thei •… own fingers. Nor like those of whom the Apostle speaketh: Thou that teachest other men, teachest thou not thyself? thou that preachest a man should not steal, doest thou steal? &c. And yet is this also a course in respect whereof many be very faulty: some in the ministry speak against this or that vice, which it is known that themselves do tumble and wallow in. So are we to say of many that bear offices, by the which they might punish and restrain evil doers, but themselves do evil, and so offer their place unto contempt. The like complaint might justly be taken up against many housekeepers, which cry out of disorders in their children and servants, and yet mar all themselves by their own sinful example, being guilty of horrible pride, covetousness, scraping and raking by extreme means, slandering and lying, fretting and chafing, misspending the sabaoths, and such other disorders, let us therefore look to this, and procure reverence to our place, and authority to the means we use for the reformation of any, by the holy and unblameable carriage of our selves, that we may the rather do good to such as by our calling we be bound to do good unto. Who will not easily be persuaded, that we think the things whereof we give them warning, to be so evil as we account them, when they see us do the same or the like: nor the things to be so good, whereto we exhort them; when they shall perceive in our selves no conscience at all to do them.

I will do wisely in the perfect way: The latter of these expoundeth the former, they seem to be both one. To do wisely is to walk in the perfect way, and to walk in the perfect way is to do wisely. Now by the perfect way is meant nothing else, but the ways of God's law & word, which containeth true wisdom giveth wisdom to the simple, and is able to make a man wise to salvation, and what would we have more? worthily therefore it deserveth the name of perfection, being absolute in it self, having nothing superfluous, nor anything wating, whereunto no man must add in pain of the curse, and from the which no man must take, in pain of the same. So it is said in the Psalm: The law of the Lord is perfect: and Saint James calleth it the perfect law of libettie, containing in it whatsoever is necessary for us to know unto saluotion, either for religion, or for ordering of our life among men And therefore the Papists be here justly reproved, which at their pleasures add to the word of God, and take from it, as if it were an imperfect thing, and needed supply or amendment from them: shall not therefore the curses written in that book, fall upon them? But to let them go, we be taught here, what is true wisdom, and how only we may become wise, even by giving over our selves to walk in the perfect ways of GOD'S word, there only wisdom is to be found, & not in the brain of men nor in the writings of the most wise mē of the world, who not being guided by this rule do then show extremist folly, when they think to show the very depth of their wisdom; as it is said of such in the first to the Romans, without the light and direction of this word, men be but fools whatsoever they be thoght of in the world; though for the things of this present life, they have never so many deep fetches, reaches, and forecasts; though their counsel among men be as was Ahithophel's, even taken for an oracle of God, yet is there not in them, so much as one crumb of sound and substantial wisdom. According as in the fourth and fifth of Jeremiah, the people are charged to be foolish because they knew not God: And in the eight Chapt. it is said; that there could not be any wisdom in them, because they had cast off the law of God, where only true wisdom was to be found. Let us mark this well: we do all desire to be accounted wise, we abhor the name of a fool, we would think great wrong offered unto us, if any should term us so: and yet it is sure we are no better, except we understand the perfect way of God, and apply our selves to walk according to his word. So far are we wise as we know that, and so far we be ignorant and foolish, as we be ignorant of that: the most part be of another judgment, they think them unwise, yea very idiots, that be careful to live after God's commandments, in the denial of themselves, in mortification, sanctification, and crucifying of the world: to bear wrongs and injuries, to be ready to forgive, to love their enemies, to endure reproaches, stripes, imprisonment, loss of living & of life for their conscience; they think there is no folly greater. On the other side, they esteem them wise, that will put up no wrong, will soon revenge themselves, with all extremity will pursue their own matters, be cunning to gain in the world, can serve for all times, especially, if they can give wretched counsel, to serve the turn with to effect horrible things, though it be to lie with the fathers wife, as did Achitophel to Absalom. But these sinful men control the wisdom of GOD, throwing down & abasing that which he sets up, and aduansing that which is abhominable in his eyes. Let us know there is no wisdom but to know God aright, and to reform our selves after his will: this is to be wise unto salvation, even wise indeed; for what wisdom is it, if possibly we could with our skill get all the world into our hands, & order all things everywhere, according to our own pleasure, if our soul be lost and perish in the end. But enough of this; if we consider it well, we shall see the vow of David in this, worthy of our special observation; for it is no common thing, to see the great personages of the world such as he was, to submit themselves to the government of the word: it is a hard thing for a rich man to be saved, Christ saith; It is easier for a Camel to go through the eye of a needle. Riches and pleasures choke the good seed of the word in the most of them, as it is said in the parable. In the Apostles time, God had not called many such as Saint Paul witnesseth: truth it is, the fault is not in their birth, high places, riches, and abundance, which all in themselves be the good blessings of GOD; as they were unto Noah, Abraham, Isaach, Jacob, Job, David, Jehoshaphat, Ezechia, Iosia and many others. The only fault is in the corruption of men, who do abuse the favors of God, to contrary ends: the better borne, the richer, the higher in place, (for the most part,) the more proud against GOD and men, the more wanton, lose and profane, disdaining all good instruction, and taking liberty unto every evil, as if no man might control them: whereas in deed the more of these mercies they have received from the Lord, the more obedient and dutiful they ought to be above the porer sort: for to whom men commit much, of them they require more: even as themselves do look for more painful and trusty service at the hands of such their servants, as they have done most for; so it becometh them to know, that the Lord having done more for them, looketh that they should be more serviceable to his majesty, & wholly suffer themselves to be guided by him, which if they do not, their account shall one day be very heavy: for such by the justice of GOD must suffer great wrath in the end. They therefore whom GOD hath any way advanced above their brethren, giving them many priueledges and perogatives in the world, knowing how hard a thing it is to be good stewards of so much, must be so far off from imagining that in respect of their greatness, they may do what they list, that so much the rather, they ought with David to vow to be very watchful over themselves, least the deceitfulness of honor, riches, and pleasure withdraw their hearts, and so to their own destruction they shake off the Lord's yoke.

Till thou comest to me: Some holding that this Psalm was made by David, after he was settled in his kingdom, think that he promiseth here to continue doing well to the end of his life, so as walking always in the perfect way, he would ever be expecting and waiting, when the Lord would by death take him out of this world; which they understand by coming unto him. If we take it thus, it offereth a very profitable instruction, which is, that continually we give our selves to well doing, that the Lord when he calleth us hence to give accounts of our several stewardships may find us well occupied, for blessed shall such servants be. There is great cause why men should be careful of this, seeing that death it self, and the last judgment (both which shall certainly be) be so uncertain in respect of their special and particular times: whereupon it is, that in the Gospel we be so often willed to watch, to be always ready to meet the bridegroom with the wise virgins, having our lamps burning and store of oil in them, and with the good servants, having their loins girt, and their lights burning, to wait for the coming of our Lord. For his coming shall be at midnight, upon the sudden, like the pains of a woman in travel, or as the coming of a thief, when men shall think all safe and cry peace peace. Now how fearful a thing will it be then, to be taken unprovided, as were the foolish Virgins, and with the bad servant, which imagining that his Master will not come yet, giveth himself to drink with the drunken, and to beat his fellow servants. Surelie such a one shall be sawne a sunder, and have his portion with hypocrites. It is then a most fearful estate to live so, as thou fearest to die, and to come before the Lord to give up thy reckoning; it is therefore a profitable meditation and a necessary endeavor for us, always to remember that we must die, and be judged; and because we know not when the time hereof will be, therefore to give our selves no rest, till our consciences and conversations be brought unto such an order, that resting upon the mercy of our God, we may cheare •… llie with Saint Paul desire and wish •… r our dissolution.

But for my part, I will rather in •… line to such as think this Psalm •… o be made before David came to •… he Kingdom, and that in these •… ordes: Till thou come to me, he •… eaneth the accomplishment of that which was promised him concerning •… is establishment in the throne: for 〈…〉 is the Lord said to come unto us, •… hen he bestoweth any special be •… efit, as in Genesis it is said: I will •… ertainelie come again unto thee, accor •… ing to the time of life, and Sarah thy •… ife shall have a son: and then this 〈…〉 be the meaning of the Prophet. 〈…〉 Lord I will tarry thy leisure, and •… eepe myself within the bounds •… f my duty, till thou hast accompli •… hed that which thou hast promised •… nto me, though thou delay the matter, •… nd put me off, I will be content to walk in the perfect way, and not once presume to go a side out of it, to compass that which thou hast said that thou wilt give me. And according unto this promise of David's, we may see how he carried himself: for although there were a great space, betwixt his anointing, whereby he was by God's own mouth proclaimed heir apparent to the crown, after the death of Saul: notwithstanding he had the hearts of the subjects: insomuch, as the women in their songs extolled him above the King; though the soul of Jonathan the kings son were linked fast to him, and so he might have conceived hope to have made a great part against Saul, which continually provoked him, by his most cruel, outrageous and unjust persecutions: yet David kept himself in his uprightness, he hasted not by any indirect attempt (as did his own son Absalom afterward against himself) to seek his own revenge, nor to displace the king & his seed, which he knew in time were to be removed; but patiently waited upon God, doing his will. Yea when God two several times, had put him into his hands, once in the cave where Da •… id and his men were hidden, another time in Saul's own tent, whether with such courage he had adventured: he was so far off, from taking away his •… ife, which easily he might have done, •… hat it grieved his conscience so much, •… s to have cut off the lap of the Kings •… arment at the one time, & he sharply •… eproued Abner for guarding the Kings •… erson so weakelie and careleslie at the •… there. Thus did the holy man car •… e himself in the perfect way of pa •… ience, and loyalty to his cruel prince, •… nd persecuting father in law, till GOD himself by the way that he •… ppoynted, had set him in the Kings •… ate. And so we be taught here •… oncerning such things, as in time be •… kelie to become ours, either in re •… pect of the general promise of GOD •… ade to us, or else of the ordinary •… aie, whereby he conueigheth such •… ings to his Children, to attend up •… n him patiently, till it please his Majesty to give them unto us. He knoweth the most fit season to do everything in, when it shall most advanc •… his name, and yield us especial comfor •… we may not therefore prescribe him, t •… appoint when we will have anything neither must we, if he tarry long ente •… into any evil course, for the attaining o •… that which he hath passed unto 〈…〉 by his word already, but still pe •… sever to walk in his ways, till he •… bring everything to pass, being a •… sured, that for as much as he is holy and true: therefore he will neue •… fail us in the ende. This we ough •… to remember; for even they whic •… be well disposed, do often offen •… herein: Abraham and Sarah had God promise to have seed, but becau •… it came not so soon as they desire •… they forget themselves shamefullie •… Sarah becometh no better than 〈…〉 baude, in putting her maid into he •… Husbands bosom, and the old ma •… is too easily enticed to defile his body •… with horrible adultery, and that wit •… an Aegiptian stranger. So also Rebec •… ha being assured by the Oracle of GOD, that Jacob should have the birth-right, and superiority over E •… au, taketh an indirect and sinful course, in teaching her son to dissemble and lie; and so by wicked means •… o attain that, which GOD had before assuredly promised. If such rare godly personages as these, were thus soon drawn aside in this case, what •… ause have we to fear and stand in awe? Therefore we must always remember; that as GOD promiseth good things to us, for our Souls and Bodies: so must we not be our own •… aruers of them, but only content •… ur selves to come by them by such ways as GOD alloweth and hath made lawful unto us, being well bleased to be without them so long •… s he seeth good, assuring our selves, that in their due time we shall attain them. And so much doth David teach •… s. Howsoever therefore the Lord hath promised to such as fear him, health, Children, and other outward necessary and convenient things, ye •… if we be without these, or any of them, we must be content, and tarie his leisure, in any case not presuming to use any evil way forbidden by him to attain and compass them. It followeth.

I will walk in the uprightness of my heart, in the midst of my house. He voweth here that he would not only study to carry himself well before me •… and in company, but also secretly in hi •… own house, within his own walls where he had no witnesses to see o •… hear him, even there to keep a watch over his heart, that it might be singl •… and upright, and his conversation such as it ought. Which thing proveth tha •… he did vnfeignedlie fear God, doing good things and abstaining from evil, even for conscience sake, because GOD had commanded the one, and forbid •… the other without seeking the praise, o •… fearing the displeasure of men: and indeed this mind ought to be in eueri •… of us, when we be alone by our selve •… to do our duty, as well as if all men beheld, and to be as careful then not to sin, as if all the world looked upon us: for he that is holier and mightier than they all, even GOD himself seeth us everywhere: his eyes behold all things, they are naked unto him, we cannot anywhere hide our selves, neither upon the Sea, nor upon the land, neither in the day, nor in the night, he seeth alike in both, darkness and light be all one to him, as David saith • n another place. Yea he searcheth the hearts, and is privy to the secret conceits and purposes thereof; how much less can any word or action of ours, (though spoken or done never so closelie) be hidden from him? We may well think that David meditated thus with himself, and therefore the rather promised to be as watchful in his house and privy chamber, as he was in the sight of all the world. And surly it will not a little help us, to this Christian and conscionable dealing, if we often think with our selves upon God's continual presence, if we say wheresoever we be: God is in this place, he will hear and see, whatsoever I do imagine, speak, or do. Doo we not perceive, that the presence of a mortal man or woman, doth many times bridle us from that which we would do, if we were alone? Is there any almost so shameless, to steal, commit fornication, lie, deceive, slander or curse, when other be present to bear witness of their naughtiness? And should we not much more master our selves from evil, if we always remembered, that GOD which will one day judge us, is with us everywhere? How would a thief fear to steal before him, that he knew should after be his judge? And how should we tremble to do evil in the presence of him that shall judge the world? This ought to be thought upon by us, for there is much hypocrisy, there be many dissemblers; which whatsoever they do well, it is only because they would be seen of men as Christ saith, when they be in company they use good speeches, and sometime will do good •… eedes; but alone, or in their houses with such as they dare trust, they boldly ad •… enture upon every abomination, there •… s scarce anything so horrible, but they give themselves unto it. One to profane •… he sabaoth, to adultery and fornication: another to drunkenness, another to slandering of the quick and dead, to speak evil of those whom they praise to their face, to pass all bounds in chafing and fretting, to oppress the poor and needy, to take all advantages of them, and to grind their faces as the Scripture speaketh. And yet when they be in company, especially of such whom they cannot but reverence for their callings and graces, and of whom they desire to be well thought and reported, they pretend great holiness, as if they had as much desire as could be in any, to do well themselves, and to have their houses brought into good order. Doo not these plainly witness themselves to be guilty of horrible Idolatry, in that they more fear man, whose breath is in his nostrells, than they do God himself the father of spirits, in that they dare presume boldly to do and speak that before him, which they would be ashamed should come to the knowledge of any, never so mean, much more of a Magistrate, a preacher, or some such other. The Lord meeteth with such as these often in this world, beside the judgment at the last day, that shall be pronounced upon their hidden things; for as even now he is privy to their most secret priuities: so sometimes he causeth such things to their great reproach to be commonly known abroad, which they most carefully and cunninglie (as they thought) devised in their closets; and howsoever in respect of their great callings, they be now and then spared, while they be here alive, because there be few that dare tell such the truth: yet at their death often the sting of conscience enforceth thē to lay opē their abominations in the bitterness of their souls, & being once dead there is no further sparing of thē. The scrol and register of their iniquities is laid open before the world, so as their name was not so honorable & precious in their life, by the fair show of painted holiness they made, as it becomes shameful and dishonorable after their death, when the channel is raked, and the truth of their secret wickednesses is brought to light. David himself we may think conceived, that it should never have been revealed, concerning the defiling of Uriah's wife and the slaughter of her husband his faithful subject: for assuredly he dealt warilie; he had men for the purpose, some to keep his counsel that brought her to him. Either he wrote himself, or else had some other trusty secretary to write to Joab. But behold howe the just God suffereth not that worthy man to bear away this scot-free. It was not long after brought to light, & now all the Church in the world ringeth of this adultery and murder committed by David. Let us therefore be wise and keep a watch over our selves, to do, speak and think always that which is righteous and good, not only when we be seen & heard of men, but also, when God only that shall judge, is present as he is everywhere, according to that which David voweth here.

3 J will set. As he had before promised to do well, so here he protesteth to keep himself from evil, according to the duty which he ought unto the Lord. For so indeed the case standeth, betwixt his majesty and us, we are bound to him in two bands, the one to do whatsoever he commandeth, the other to leave undone whatsoever he forbiddeth, so as we be alike guilty before him, if we do the latter, as if we leave undone the former. A point to be marked of us: But the speech of the prophet is to be considered; for he saith not, I will keep myself from this or that wickedness, and from some things that be evil, but from all manner of evil whatsoever, so as he would not in anything presume to do that which God had forbidden.

He knew well that the Lord requiring perfect obedience, had not restrained him in some sins, and given him a dispensation in others; whereupon he voweth thus solemnly, that he would set no wicked thing before his eyes. Teaching us by his example, how careful we ought to be to purge our selves from whatsoever is offensive to the majesty of God, though it savor never so much of profit and pleasure unto us. And thus be we taught in other places of the scriptures, as where the Apostle saith: Let us cleanse our selves from all filthiness of the flesh and of the spirit. And again: Laying aside all maliciousues, and all guile, and dissimulation and envy, and all evil speaking, as new borne babes desire the sincere milk of the word. S. James also exhorteth after the same manner saying: Lay apart all filthiness and superfluity of malicioiusness. The sord (all) is to be noted; for it warneth us of the self same thing, we heard before, namely that there must not be fostered in us any manner of corruption either inwardly or outwardly, because the Lord whose we be, for as much as he hath bought us with a price, will be glorified of us in body and in spirit, as it is said: we must remember, that as one disease in the body, if it be not looked unto, will bring on many other diseases and death itself in the end: So if we entertain any one sin, and submit our selves unto it, it will not only bring in other sins, but also condemnation it self at the last: even as we be taught by Saint Paul, saying: Be not deceived, neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggerers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. And in another place it is written: without shall be dogs and enchanters, and whore mungers, and murderers, and Idolaters, and whosoever loveth or maketh lies. From which places we are to learn, that the holy ghost saith not, he that is all these, or doth all these shall be condemned, but he that without repentance is any of these, or giveth himself over to any of these. We desire that our servants should be obedient to us in all things, & so it is their duty in the Lord: ought we not much more to subject our selves as dutiful servants to God our master in heaven. We greatly disallow it, if a servant in some points serving us very wisely, carefully, and faithfully, should in other things presume to walk in a course contrary to our plain commandment to vex us. And shall we think, that the Lord hath not just cause to burn in wrath against us, if willfully we shall go against his express and known will, howsoever in other things, we pretend some care to do our duty? let us therefore look well unto it. We see here what purity of body and mind we should strive unto by the example of David. True it is, we can never attain this while we be here, to be altogether without fault, but this is the thing which we must aim at and pray for. And therefore they be wretched men which use to reproach such as have this care as if they were too precise. They be far enough from thinking thenselves pure without sin, which they know and profess they cannot be here; although, on the other side, they both know and profess to all the world, that (to their utmost) they ought to endeuo •… and labor for this perfection. And so brethren let each of us do: we have this care of our bodies, that there is not any infirmity, be it never so little, which we seek not to cure: the least spot in our faces we cause to be wiped away, and the least weed in our gardens to be pulled up: ought we not much more to be careful to rid our souls of every corruption, especially the danger being so great, as we have heard before. This point is the rather to be urged, because many, which in their bodies, houses, and gardens be too too curious, to have all things, neat, fine, handsome, and trim, are content that their soul, be laden with corruptiō, full of stench, sores, & botches, ouergrowen with the briers & thorns of sin, to have no sound or smooth place in it; and especially if they make show of care in some things, they streyt imagine that in other things God will be content and bear with them, notwithstanding they take liberty. So shall you see that some, which would seem to make conscience of theft, whoring, drunkenness, and open blasphemy, will yet profane the sabbath by journeys, markets, accoūts casting, sending servants here and there; they be cruel & oppress, they be proud, they make no scruple at all to spend that riotously, & in vain unnecessary pomp, which ought to be laid out to maintain God's service. But let us beware of such things: Sathā careth not how he have us, so he may have us at all, whether by whoredom, pride, oppression, or by any other sin. The reward of every sin being death without true repentance and the mercy of God, we must take heed of everyone, be it never so small in our eyes. We must hate even the garment spotted with the flesh, yea abstain from every show of evil. And evil must not be measured as it seemeth to us, but as it is in y ^e sentence & judgment of the Lord y ^e lawgiver & judge. We ought to be so far off, from fostering our selves in any one sin, that clean contrariwise, we should consider what the sin is whereunto we be most given, and into the which we fall most often and easily, and from the which we be hardlyest reclaimed, against that we should strengthen our selves with spiritual armor. As in towns of war that be besieged, the fortification is most, where the wall is weakest, & it would be counted madness to rampier upon the south side where no assault is, & to leave the north side naked and open where the battery is hot, & the adversary ready to enter: so ought it to be in our spiritual warfare. Thou criest out upon adultery, whoredom, drunkenness, and blasphemy: against these thou art armed on every side, Satan assaulteth thee not there, he knoweth it were but vain and lost labor; for the shame of the world, weakness of body, or fear of punishment by the magistrate doth bridle thee. He that knew Eve to be the weaker of the two and therefore also laid battery at the salvation of mankind in her rather than in Adam, knoweth also where thou art weakest, and where he is most likely to prevail, and there giveth thee the battle, peradventure thou lovest the world over much, thou couetest •… iches or honor: look to thyself, whē the question is about such things: when occasion offereth it self into thy hands to attain these by evil and unlawful, wicked and sinful means, Satan will not fail to make thee offer of all the world, if thou wilt rob God of his due and fall down to worship and obey him, as he did to Jesus Christ. When there is an offer made thee to come by any of these, with the breach of God's commandment, with his dishonor, and the dishonor of thy profession; beware least then Satan not only assault thee, but also overcome thee. It may be that thou art given to impatience, to be soon stirred, easily provoked, and then to forget thyself, to pass all good bounds, take heed when thy patience is tried, whē thou art ill dealt with & abused, by thy husband, wife, children, friends, enemies, or such from whom thou lookedst for all good, duetiful and comfortable usage, least then Satan draw the •… to that which is altogether unseemly & uncomely for thee. It were too long to reckon every particular. Satan knoweth the time when, the place where, and the occasion whereupon he is likest to surprise us: we ought therefore (knowing his slights) to be armed from top to to •… with the whole armor of God, that w •… be at no time, nor in any part of us unarmed, and so put our selves in danger to be utterly spoiled. And this in my judgment is not the least point of wisdom in a Christian, if we know what the sin •… be, with the which we are most easily overtaken, against them to strengthen ou • selves: as on the other side it is extreme folly, for us to be in detestation of some corruptions, whereinto for some outward respects, we be not like •… to fall, and in the mean time, to lie •… open to the assaults of the devil in other iniquities, which with less danger of credit, and fear of men we may do. Let us go on to the rest.

I hate the works of them that fall away. By them that fall away, the scripture commonly understandeth such, as leave the standing that sometime they had, that •… s, forsake and turn away from the holy profession and good life, which before they made show of, as the sow washed to her mire, and the dog to lick up again his filthy vomit: according to the speech of Saint Peter. This David saith, he did hate. His speech must be marked of us, for it showeth the vehemency of his affection against this iniquity. He saith not, I mislike it, or it discontenteth me, but I hate it, I abhor it, it is an abomination unto me And indeed thus we ought to be disposed, against every sin, especially against the height of sin, and highest of sinners. Saint Jude willeth us to hate the garment spotted by the flesh: and this Prophet in another Psalm saith, that he hated the wicked with an unfeigned hatred; not in respect of their persons, but in respect of their horrible transgressions, by the which they rose up against Go •… himself, as it is there written. This i •… the zeal that ought to be in us, and the •… fore be we redeemed after this manner t •… be zealous, as the Apostle speaketh I hi •… zeal is not only in our fervent and burning desire toward that which is good but also in a vehement loathing & detestation of all that is evil. Let us look unto it, and take heed of lukewarmnes seeing the Lord threateneth to spew ou •… such. And yet is this a common corruption: men do good things coldly, as i •… they had no life at all in them. So they pray, hear the word, and do the work •… of charity and mercy, as if they did them with weariness, and had no comfort i •… them.

There is no heat in them against sin •… and sinners; when their own faults and the faults of others be in question, they think it sufficient to say, it is naught, or it was not well done, when oftentimes they smile and laugh at whoredom, dronk ennes, thievery, swearing, profaning of the sabaoth and such like. •… o far off they be from the zeal of God, •… hich cannot but work in such as have 〈…〉 , an earnest inward dislike, and wring •… orth from them speeches and actions 〈…〉 show it abroad. Such was the zeal •… f Moses, when for the people's Idola •… ie, he brake the tables of the Law: Of Phineas when he slew the Israelite •… nd the Midianitish woman commit •… ng fornication: Of Ezra renting his •… oaths, & tearing the hair of his face, •… hen he heard of the unlawful marriages •… mong the people of God: Of Nehemi •… h, against such as profaned the sabaoth •… y their markets, protesting he would •… y them by the heels if they did it any •… ore: Of Lot vexing his soul in So •… ome at their wretched conversation; •… nd of Christ himself whipping the •… uyers and sellers out of the Temple. •… rue it is, the actions of some of these •… ere extraordinary, neither is it lawful •… or every private man to follow them. •… ut thus far every of them do require •… ur imitation, that our hearts inwardly •… e no less set on fire against sin, than were theirs and that so far as our calling will give us leave, we do outwardly i • speech or otherwise make the affection of the heart to appear. He saith tha •… this should not cleave to him; his meaning is, that howsoever others turned aside or fell away, yet he would still continue in his uprightness. And so he doth teach us in the ordering of our life, not so much to look what others do to follow them, but to consider what God commandeth us, and to do that: for we liu •… not by the example of any, but by th •… rule of God's law. He doth not bid v •… in all things to follow any man: and indeed if we did, in many things we should do amiss. S Paul himself, requireth v •… to follow him no otherwise but as he followeth Christ. This is a thing that needeth to be urged: for many offend very much in it. They think they may lawfully do that which others do, and therefore do rather respect what is the course of other men, thā what it is that God commandeth. And yet their madness herein appeareth the more, that they propound •… to themselves the examples of the worst places, and the worst disposed persons. As for example, they which dwell in towns where the light of God's word shineth, discovering all darkness whē they be • alled upon to do their duty to leave this disorder or that, in the abuse of the •… abaoth or otherwise: They straight all •… eadg, that in such a town & such a town (naming a town untaught) they do so, & why should not we do so too? So is it for special persons, the most parte take example frō profane & godless men, whereas our safer course were, if we would needs be directed by others, to look to such as be better taught thā our selves, & have gotten a greater measure of spiritual grace. So Salomō exhorteth us to walk in the way of good men, & in the Epistle to the Heb. we be called vpō to be followers of such as through faith and patience have attained the promise. And yet these must not otherwise be regarded, but as they tread in the steppes of the LORD. For what man was ever without fault? would any think that his wife had warrant to play the harlot, because other women do so? or would any man take it well, that his servant should say unto him, other men's servants commit whoredom, haunt alehouses, be gamesters, lie out of their houses, neglect their business, therefore I will do so too. Even so know it thou, that it shall not help thee before the Lord to say that others did this or that, therefore thou thoughtest it lawful for thee to do the same. For God gave not thee (as I said) the examples of men to live by, but his own commandments. Whervnto men fearing God have had regard, when all others living in their time & in those places were corrupt and naught. So was Noah a just man in his generation, when all flesh was gone out of the way. Lot cōscented not to the wickedness of the Sodomites, but was grieved at it. Job feared GOD in the land of Vz among the heathen & there kept his childrē in good order. Zechariah & Elizabeth in those evil days walked in all the commandments of GOD. And Joshua vowed y ^t whatsoever others did he & his house would serve the Lord. And this ought to be our course, we must choose rather to go to heaven alone, than to hell with company; to walk in God's commandments though there be no other to go with us, rather than to join with all the world in abomination and sin; we must be content though for our fewnes this way, men note us, point at us, and say, there is a professor, a holy man, a Gospeller or such like: we may not be like others whatsoever in anything that is evil, but still keep our selves in the fear of God, notwithstanding all else should go aside from him.

Concerning them that have begun well, and continue not, their state is fearful, for the Lord requireth, that we hold on to the end telling us, that such only be blessed, so as whatsoever they have done or suffered before for his sake shall be in vain except they persevere, according as it is plainly to be gathered from the words of our savior Christ. And out of Ezekiel, where we be taught, that if the righteous man forsake his righteousness, and return again to the service of sin, then all his former goodness shall be forgotten, and he shall die in the iniquity which he hath committed. Yea Saint Peter saith, it had been better never to have known the way of righteousness, than having entered into it to forsake it, and to return to the former bondage, like the sow to the mire, & like the dog to his filthy vomit: whereupon it is that in the word of God, we be so often exhorted to continue in the truth, and that S. Paul prayeth to God for some that they might hold on to the end. And let us I beseech you look well unto it, that we do not upon any occasion suffer our selves to be drawn out of the way, unless we mean to lose all we have done before. Let us not be weary of well doing, there will come a time to reap, if we faint not, when we shall see, that our labor in the Lord was not vain: let us use all good means of prayer, preaching, the Sacraments, and other Christian exercises public and private, that we may not only continue in the good whereinto we be entered, but also increase and go forward, ever waxing better, as Solomon saith, The way of the righteous is as the sun that shineth brighter and brighter, even till the perfect day. And so much the rather ought we to be careful of this, because as Satan and our own corruption, will do what they can to keep us from ever entering into the right way; so being entered, they will not cease, to do what they can to push us out of it again: whereupon there is sometimes offer made unto us of profits, or of pleasures and delights if we will leave that good course of ours; sometimes we be threatened with the loss of friends, with the loss of goods, and of life it self. Now it shall be impossible against the alluring intisements of the one, and the battering cannon shot of the other, to keep fast the faith and a good conscience, except by prayer and other holy means, we get unto our selves invincible strength, which also God hath promised to give, if we seek it at his hands and be not wanting unto our selves. Even as we see the field already fought & won, not only by Christ himself our head but also in his name by many our brethren compassed with like infirmities, whose bodies be asleape in the earth, their souls in heaven triumphing over Satan, sin, the world, and all their enemies. It followeth.

4 A froward heart shall depart from me: we do commonly call it frowardness, when upon every small occasion we be disquieted, testie, and angry; which indeed is a great fault: for patience becometh the children of God, they must not rashlie be angry, nor easily provoked to wrath: Be not thou of an hasty spirit to be angry (saith Solomon) for anger resteth in the bosom of fools. But by a froward heart here, we are to understand a thing more general, namely a corrupt heart, that stoopeth not unto God such as be the hearts of all men by nature. So as David here voweth no other thing, than that which Christ calleth us unto, when he saith let a man deny himself: and Saint Paul, where he saith, put off the old man; he meaneth then, that he would look to the reformation of that heart of his, which by nature was perverse, froward and crooked, he would labor to bring that into good order. Wherein he showeth great & singular wisdom: for this is the right way to amend the life, if men begin at the heart. From thence cometh life and death, from thence issue adulteries, fornications, evil thoughts, murders, theftes, false testimonies, slanders: of the abundance thereof the mouth speaketh, as it is in another place; yea the eyes see, the hands work, the feet go, and the whole outward man is applied; that is as it were the commander and directer of all the members and parts of man's body. Therefore as he that desireth to have sweet and wholesome water flowe, must first purge and make clean the spring head, so he that desireth to have his outward conversation reformed, must begin at the heart, praying that that may be clean, as David doth in another psalm. And indeed they that content thenselves to do some good deeds, or to leave some evil things outwardly, without labor to plant sound knowledge in the heart, with love of the one & hatred of the other, do like those foolish mē which pretending a desire to have all weeds removed out of their gardens, cut off only the tops & let the roots grow, or desiring to have wholesome herbs & flowers grow, plant only the leaves of them. Let us therefore keep the heart with all diligence; & seeing it is in us by nature no otherwise, than deceitful and foul, ignorant and naught altogether, like an old rotten filthy garment that cannot be amended, let us put it off as S. Paul saith, refusing to take any direction from it, and wholly resigning up our selves to the Lord, praying him to give us a new heart and to take away the old, as he hath promised.

I will know none evil: that is, I will acknowledge or like of no evil, as this word know, is diverse times thus taken in the scriptures: so then whereas in the verse going before, he vowed to do no evil, here he voweth that his inward affection should be answerable to his outward practice. And it is a thing worthy to be remembered and followed of us; for there be many, which outwardly leave evil, whose heart notwithstanding taketh pleasure in evil, so as they had rather do it, if they were not for some outward respect of favor, shame, credit, or punishment kept from it; in whom sin is rather restrained, than mortified or slain by the spirit, as it is in the faithful. And so they show themselves to be very hypocrites, & in a fearful cursed estate. We must therefore learn of the prophet here, y ^t all outward leaving of evil, must come from an heart abhorring evil, if we will have our leaving of it, to please God. For otherwise what do we more thā the heathen, who for some causes abstained from evil things, although the heart were altogether set upon mischief? And thus much concerning that which David voweth for his own person. In that which followeth in the Psalm, he showeth us what a one he would be toward others, in the common wealth as he was a magistrate, and in his house as he was the master of it. And this is to be marked of us, as an especial sign of a good conscience in the Prophet. For he contenteth not himself, with general well doing, but also promiseth to perform such duties as apperteined to his more particular callings: even as this was his duty, and is the duty of every of us, not only to learn what appertaineth to us as we are Christians, but also what we ought to do in this or that calling, wherein God hath set us. For thus hath he disposed of things in this world, as it is in the house of a great personage, where beside the common service of the house, many have their special offices, one in the chamber, another in the hall, another in the stable, another in the pastures, which everyone in this several place must look unto So hath the Lord don with us here: beside the general duties common to all that profess his name, one of us is a Magistrate, another a Minister, another a householder, one a son or daughter, or a servant: one a rich man another a poor man, one a buyer, another a seller: every of us ought seriously to consider, what place we have, and to do such duties as belong unto the same. For as it will not discharge him that hath the charge of the chamber, kitchen, or stable in a noble man's house, to busy himself never so much in such things as belong to all the household, if in y ^e mean time the things of their proper offices be neglected: so will it not discharge us before God, though we show great zeal in the common duties of christianity, if we be careless & negligent in our particular callings. Therefore it is in the word of GOD, that each state is taught severally. Kings and magistrates what belongeth to them, Ministers, what to them, private men, fathers, mothers, husbands, wives, childrē, servants, rich, poor, their duties proper to their several places, that no man might think to go away with a show of a general good meaning, y ^t is not careful to do that which appertaineth to his place. This is the rather to be stood upon, because the most part be faulty about it, the mumber being very few, which have any conscience at all of their special office and calling. Where almost is a minister that doth the works of a minister? Where is a magistrate that doth the works of a Magistrate? Where is the housgouernor, the rich man, poor man, husband, wife, child or servant, which thoroughly weigh what it is that GOD requireth of them in that state of theirs? And yet it is a common thing in men, when they will praise a Minister, to say he is an honest man, he liveth well, though he preach not: whereas the thing that doth specially commend a Minister indeed is his preaching, when it may be truly said of him, he is a skillful and painful teacher. So they say of men in place of government: they be good gentlemen, and keep good houses; whenas oftentimes many of thē punish not offenses, and suppress not disorders in the places where they dwell, as were their duty. Whereas the proper commendation of such were this: he is a good justice, he hunts out naughty persons, he flieth no pains nor expenses to find out evil doers, he examines causes wisely and through •… ie, the country hath much good by him, they that live well have succor and defense from him. So likewise they praise houskeepers and such as be rich, saying of them, that they be ho •… est, dealing uprightly and justly, when •… n the mean time, they be careless to order their children and servants in the •… ear of God, as is the duty of such as •… aue the charge of famelie, and relieve •… ot the necessities of the poor, as appertaineth to such as have riches and a •… oundance. We have therefore as you see •… ur lesson to learn here of David, which •… s to consider what is the special calling •… f each of us, and to do the works of the •… ame according as he voweth.

Him that privily slandereth his neigh •… our I will destroy. The Prophet speaking of destroying, doth teach us according also as we have heard before, that a magistrate must be a punisher of evil doers. This is a special end why he beareth the sword, evē to draw it out unto execution where God commandeth. And as it is in the book of the prouerbs, where Solomon saith: A wise king scattereth the wicked, and causeth the wheel to turn over them; meaning that he doth sharply punish whē occasion requireth. To neglect this is an heinous offense •… the Lord in such a case pronounceth them accursed that do his work negligently, and with-hold their swords from blood. Ahab not slaying Benhadah king of Siria, heard a fearful sentence from the Prophet of the Lord: Because thou hast let a man go, whom GOD had appointed to death, therefore shall thy lif •… be for his life, and thy people for his people. After the like manner was it said by Samuel to Saul, for sparing Agag king o •… the Amalakits. The holy ghost saith tha •… they are blessed, which dash young Childrē against the stones, when God would have execution done. And howsoever these be examples takē from that which the Lord required to have done, to the professed enemies of his people, and the reproofs be against such as spared them: yet the truth holdeth against all the wicked, that the sin is fearful and dangerous, to pity, spare, and not to punish, whē the Lord commandeth. This would be remembered, for even they that be not of the worst disposed, but have excellent graces in them, be too too remiss in this matter: insomuch as there is scarce any so base and vile, whose favor and good opinion they desire not to retain, and therefore forbear them in their evils, far more than is meet and comely for government: so as peradventure it were not easy to determine, whether they do more harm with their softness toward these, than they do good by the love and favor which they pretend to the godly.

He nameth here some vices for all; concerning slandering, it is when by reports otherwise than dutiful, the credit and estimation of another is impeached: and by neighbor, we are to understand all with whom any way we may have to do, as our savior Christ teacheth us in the parable of the Samaritan. Now when he speaketh of slandering priuelie, he setteth out unto us the practice of slāderers, which is, behind a man's back to speak evil when he shall not know it, nor have place to defend himself; like a coward that not daring look a man in the face, nor any way provoke him when he might draw for his defense, comes behind him at unawares & thrusts him through. The great uprightness & indifferency of David herein is to be observed. For, he saith not, I will destroy such as slander me their prince, o •… the nobles and officers whom I depute under me, but he y ^t slandereth his neighbor, whatsoever; how poor, mean & base he be, I will take his cause into my hands, I will be aduenged upon him, that offereth this injury to the lowest of my subjects. Touching the punishment of slanderers, the law of GOD was that he which accused his neighbor, of that he could not prove, should suffer the same penalty, which the party accused should have suffered, if it had been true, even unto death itself. David therefore voweth that according to the law of GOD, he would set himself against slanderers, and prosecute them with as much extremity as he might even to their destruction if the quality of their offense required it. He teacheth us therefore, that slandering is a great offense, from the which everyone ought not only to abstain himself, but also to do what he can to suppress it in others, that the good name and estimation of all (so far as is right) may be upholden. Which we know is a very precious thing, better than a good ointment, as it is in the book of the preacher, and to be chosen above great riches, silver and gold as it is in the Proverbs. Whereupon also S. Paul requireth us to follow after such things as be of good report. The thing itself being so precious, unto every man of any understanding, that he had rather forgo whatsoever, yea many their own lives: it cannot be but a great iniquity, to rob and spoil any of this so excellent a jewel. And yet it is certain, there is much inclination in our nature unto this corruption. We imagine that whatsoever good opinion is conceived of any other, is so much derogation from our selves, whereupon it cometh to pass, that we be very ready, to speak that to their reproache which we ought not: yea we take pleasure to hear the good name of another called into question, it tickleth us and goeth down our bellies smoothlie, as if we were flattered, and we are content to sooth men on, till we have the utmost of their poison poured out against such, whose name and credit ought to have been spared. But we must beware of both these; for as the thief and receiver be alike, and both punishable even by the laws of men: so assuredly to be a slanderer, and an entertainer of slanders, be both a like before GOD, such as bear false witness against their neighbor, and be culpable of judgment. As it is said by Solomon. The wicked giveth heed to false lips, and and a liar hearkeneth to the naughty tongue. According also as in the 15. Psalm these two things be matched together as the marks of them that be of the true Church here, & shall triumph in heaven, neither to slander themselves, nor to receive false reports against their neighbors. If then our calling be not such as we may punish them, yet let us so carry our selves to them, as they may see that we take no pleasure at all in their wretched course, but are much discontented with it. Even as Solomon doth teach us, when he saith: As the north wind driveth away the rain, so doth an angry countenance the slandering tongue. For as it is said, that there would be no thieves if there were no receivers: So certainly there would be fewer slanderers, if there were not such as took delight to hear slanders. They that be of great calling have special cause to look unto this: For, as their favor is much desired of men, so there will be such as will not stick to do what they can (if it be possible) by slanders to bring all other into discredit, that they alone, or such as they like may have all the credit. And even they which be wise and fear God, be in danger to be overtaken with such lewd persons, except they be very watchful. For David himself, notwithstanding this his solemn vow, grievously trespasseth against it, as we have the history in the second of Samuel. Where it is recorded, that upon the false accusation of Siba an unfaithful servant of Mephiboseth, he condemneth an innocent and very trusty subject, cōfiscateth all his goods, and giveth them to the wretched slāderer, who (keeping his masters Ass from him when he would have ridden after the king in his flight from Absalom) accused him of treason against David, as if he meant to take y ^e opportunity of his absēce to recover the kingdom to the house of Saul. When faithful Mephiboseth was so far off from any such treachery, that during the time of the kings trouble, he neither washed his feet, nor dressed his beard, nor washed his clothes; as a man forlorn with sorrow for the trouble of his gracious sovereign. If David were thus foully overseen, what danger be we in, except we take great heed. We must not then be hasty to credit everything told us, but inquire further of matters, always reserving one ear for the partye accused to have his purgation if he have any, as before we have given the other ear to the accuser.

This doctrine concerning slanderers, forbiddeth not just and necessary information and entertainment of it, against evil doers, without which faults, cannot be known nor justice executed as is requisite. And therefore we see it put in practice in every well ordereed state, that there be such which serve for this purpose. Magistrates & governors, cannot see & hear disorders everywhere. Yea they that have but few servants and Children, cannot always be eye witnesses of that which they do evil. It is therefore necessary that they have some faithful and trusty to give them intelligence of things done amiss, that so they may more easily be amended. The magistrates which provide not for this, do much hinder justice, and give liberty to do evil. And the house-governors that neglect it, shall have many disorders committed by their children, and servants, to their dishonor, which peradventure would be otherwise, if they were careful to appoint some to watch over the rest, and could patiently hear when they be told of their abuses. Which we are the rather to mark, because there are such, as be bold to open their mouths against others, yet frett and chafe as if there could be no greater injury offered them, when in the zeal of God and love of them, they be told of the horrible abuses that be committed by such as be to their house. When indeed it is a duty due unto thē, which men that fear God ought to make conscience of, and for the which they rather deserve to be thanked, than misliked or frowned upon. Eli though none of the best priests, yet so far as we can read fumed not, neither complained as of a wrong done, when the ill behavior of his children was brought unto him. The fault was for the which the Lord was so highly displeased, that he corrected thē not so sharply as their offenses did deserve. Jacob being a holy and wise man, careful to have good order in his house, it seemeth was well content that his Son Joseph should observe the behavior of his brethrē to make relatiō to him, which the story saith he did: And peradventure y ^t was not the least cause, why they were so cruel against him. Howsoever therefore slandering be naught, & slanderers worthy of sharp punishment, yet it is necessary, that there be some to observe the offenses public and private to inform of them. Every good governor & householder that desire to have things in order, must choose out some of special trust, to help them this way, to whom also in wisdom and the fear of GOD, with due regard they ought to give ear. And thus much of this point.

Him that hath a proud look, &c. By both these he understandeth one sort of evil men, even such as think well of themselves. Howbeit because the heart is the seat of pride as it is of every other iniquity, and that being unsearchable and known only unto God who trieth the reins, cannot be discerned but by that which is outward, and floweth frō it as fruit from the tree, & water frō a fountain; therefore David allegeth one infallible sign of it, a proud look, by the which a proud heart is traced unto, as a Deere or an Hare are traced to the place where they be, by their footing. Touching proud persons and the affectiō of David toward thē, we have it here declared: namely that he would not abide any such, wherein like a good magistrate he showeth himself to resemble God, unto whom the proud be an abomination, as it is said by Solomon: pride also being one of the seven things that his soul abhoreth. Yea God doth resist the proud as it were making war upon thē, giving his graces to the humble, as y ^e Apostle saith: And indeed of this mind ought every governor to be, yea everyone of us in whom the image of God ought to appear. It becometh us to be affected as he is, to love where he loveth, and to hate where he hateth. For as much then as God hateth the proud, & liketh well of the lowly, everyone that desireth to show the likeness of God in himself, ought to be of the same mind to banish pride from himself, & to banish proud persons frō his house & state, so far as he may. If men would consider it well, they might easily see, there were no cause at all why they should lift up themselves. For, what be they by nature? To let pas the frailty & mortality of the body, be they not altogether corrupted in their better part, evē in their soul & spirit? is not their understanding poisoned & their will wholly perverted? be they not as it were a dunghill of sin, & so the heirs of damnation, over and above that which they deserve by their continual actual rebellion in the breach of God's commandments? Is the dog, toad, or serpent, that creeepe upon the earth more vile than they? no verily. And if there be any good spiritual grace io us, or any outward blessing to adorn and beautify us, what have we that we have not received, and if we have it frō elsewhere, why should we be proud, as if we had not received it, as Saint Paul saith? Would we not think him worthy to be laughed at as a fool, that having borrowed of another a silk gown, and a chayn, should prowdly iet in it, as if it were his own? As worthy they be to be cronicled for fools, which be proud of the good gifts which it hath pleased God to lend them, and thereof only to make them his stewards. The case then standing so, you see howe we ought to strive against this corruption, and howe much it becometh us to hate it, wheresoever we find it. As indeed they that give themselves over unto pride, are not only fighters against GOD, but also dangerous for the countries & houses in the which they live. Prowd persons that think well of themselves for their birth, wisdom, riches & so forth, in the common wealth can abide no superior, every such they envy, him that is their equal they disdain and think scorn of, their inferiors they would tread upon if they might. Hence come (for the most part) treasons against their sovereign Princes, and abhominable practices to set up themselves further than is meet, even to the crown it self. Hence come wretched attēpts to bring such out of the way, which they think be likely to hinder them. Their expenses commonly be great above their abi •… itie, in respect whereof not having the •… ear of God, they enter into sinful courses against their tenaunts and other sub •… ects by one exaction or other, to bear •… ut that which their pride spendeth. In the house they be no less dangerous to serve: for, having this high mind, they will grudge at the duties they owe to such as they serve: as for any officers deputed to govern them, they will think much to be ordered by any such, their fellow servants they will disdain: every small occasion will be taken to give reproachful speeches; yea with such (as we use to say) there is but a word and a blow. The least thing that is spoken to range them in the common order of their fellows, is thought sufficient mater of quarrel, they must be gentlemen alone, and every other a raskall, or else there is no patience, nor dealing with them. Besides, their apparel must exceed, for richnes and for fashion, they think it their great disgrace to be behind any, yea that any should have a stuff so costly, or a fashion so rare a •… theirs. So they often spend more tha •… way in a quarter, than their wages or other allowance is for a year. Then mus •… come shifts pilfi • es in y ^t house yea some •… times taking a purse by the high way, o •… some harlot must help him, or elssome o •… there wretched course, to the dishonor o •… God, of the house where they serve, an •… to the hurt of others, must be taken t •… recompense that which they have spen •… prowdly & vainly. Themagistrates the •… fore that mean to prevent inconveniences in the common wealth, must have 〈◊〉 watchful eye & punishing hand toward proud persons, as those that be very dangerous to the state. And they that desire to have their houses peaceable and in good order, must abandon all such sinful persons from them. Now that which we ought to mislike and punish in others, we must beware that we draw them not on our selves to any such wickedness, as it is the custom of many: who as if their children and servants were not by nature proud enough, provoke them unto it, suffering them, yea egging them to wear such apparel, as is not only a plain and evident demonstration of a proud and profane heart already, but also a forcible mean to increase that corruption further in them But above all things let us take heed of pride in our selves, abstaining from the lease show of it, to the end we may with more joy & authority withstand it in others. Now in that the prophet joineth these two together, a proud look and a high heart. He assureth us that these be inseparable companyons where the one is there is the other, where a proud look is there is a proud heart. Therefore oftentimes in the scriptures, haughty eyes, and a proud look, by a figurative speech the effect for the cause, are put for pride it self. And in the third of Isai, the Prophet complaineth, of the pride of the daughters of Zion, saying: They went with their necks stretched out and wandering eyes, making tinckeling with their feet, aleadging these outward gestures, as certain tokens of pride and lightness. For, howsoever the heart in it self be unsearchable, yet by such things as these, God will have it tried and laid open. According also as in the Epistle of Saint Peter, some are said to have eyes full of adultery: the meaning of the Apostle is, that their eyes bewrayed them to have filthy and unchaste minds. And let us I bescech you mark this well. It is a common thing with many, when they be reproved for their outward ill behavior, their stately looks, wanton eyes, idle words, and proud apparel, to say: my heart is as good as any man's, or as yours that find fault with me, I mean no hurt to any man and such like. But this cannot be so, when the outward mā is not answerable. God will be glorified of us in body as well as in spirit, he hath made and redeemed both. Yea he hath provided to bring that to light which is within by that which we are without. Are then our countenances, speeches, goings, and apparel proud? They undoubtedly bewray a proud, a wanton, & a naughty heart: be our actions abroad, cruel, hard, outrageous and extreme, they declare that the heart within is such and so it is to be said of all the rest. Reforme then thy outward behavior, or else plead nothing for the innocence and uprightness of thy heart, for there is no truth in thee. Let us go forward.

6 Mine eyes shall be. As in the verse going before he hath shown whom he would punish and banish from him: So here he tells us, whom he would favor, put in office under him in the common wealth, and entertain to wait upon his person & household business. Even the faithful of the land, expressing further whom he meaneth by such, where he addeth, He that walketh in the perfect way. For he is faithful that walks in the perfect way, and he walks in the perfect way, that is faithful. By the perfect way, as we have heard in the second verse, is understood the ways of God's word, his meaning then is plain, that such as shown themselves faithful by framing their lives to the word, should have his favor, bear office, and serve him. He, he, saith David the speech is doubled, he alone and no other. It is to be marked of us that he calleth those faithful, which walk in the perfect way: he saith not, they that fulfi •… the perfect way, & offend not at all: there •… be none such. But he that is careful to live after that rule, though heretofore h •… have been faulty and doth still slip some •… times, yet if it appear that he hat •… repented, and that he now striveth t •… master Satan and sin, he walks in th •… perfect way. Even as men are truly sai •… to walk in a way, when they go in i •… although sometimes they trip, yea stūble and take a fall. Such as these the scriptures call righteous, and saith of them that they sin not, because they study to do righteously, & for Christ's sake have their sins forgiven. This point we must remember, for there be many, who although they take shameful liberty to themselves to do most outrageous things not to be named, yet if the questiō be of a professor of the faith and true religion, they speak of him as if such a one ought to be perfect and altogether without fault. Therefore if they know anything done by him before his profession and calling, though he have never so thoroughly reap̄ted, yet that they upbraid him with and cast in his teeth. If there be any infirmity at all in his life present, notwithstanding in comparison of thē, he be as an angel of God & a saint indeed. Yet they twit him by that, and every molehill is made a mountain, a small fault a very heinous sin; when in the mean time they see not beams in their own eyes. But oh wretched mā or womā whatsoever, whomade thee to condemn him whom God absolveth, and pardoneth being penitent? And why art thou so beastly to call into question the profession of thy brother? because peradventure in some small things he is faulty or not so as he should, his general care being good, when thou art in thy doings ten thousand times more abhominable to God, and all good men than he is? nay why doest thou suspect him, where there is no cause, or reprouest him for an evil dooer in that which he doth well? and why seest thou a mote in his eye, and seest not the beam that is in thine own? Let us therefore judge charitably of such as profess the truth, if they walk in the perfect way, they be accounted faithful, howsoever they may be faulty in many things through infirmity, as in many things we sin all saith Saint James.

The Prophet voweth that his eyes should be upon such to favor them and to use their service. And so he doth teach us upon whom especially to set our harts even upon those that fear GOD, our goodness must reach it self unto them, as we be taught in another Psalm: we cannot any way pleasure GOD with anything we do the good will we bear to him, we must show by dealing well with such as be his. They bring his letters of commendation in their behalf, even his letters pattents, requiring us in his name, and as we favor him, to care for them. That which is done to them is lent unto him, and he will repay it, even to a cup of cold water. If they be unable to recompense us, he will reward it at the resurrection of the just. The not comforting, relieving, or helping of these, when we can is damnable, as Christ saith. Go you cursed, when I was hungry, you did not feed me, &c. how fearful then is their estate, that disquiet, trouble, vex and persecute these? He saith not, you kept their own meat, clothing, or houses from them, which many do: he saith not you cast them in prison; but only you comforted not, clothed not, visited not these, poor, naked, hungry and in prison. The matter then is very dangerous, not to show our selves very careful for these. Whereupon it is, that not only here David voweth to set his eyes upon such all the land over, but also that his delight was in them; and that he was a companion to all those that feared God and kept his testimonies. Though he were a King, he disdained not the familiarity of a poor godly man, even to give him his hand, and to entertain him, as one in whose acquaintance he took pleasure. Even as also in another psalm he teacheth, that it is a mark of such as shall be saved, to despise the vile and wicked, and to make much of them that fear the Lord. Whereunto agreeth the saying of Saint John: We know we are translated from death to life, because we love the brethren. And indeed this is an undoubted proof of the love of GOD within us, as the same Apostle saith: everyone which loveth him that begat, loveth also him that is begot̄ of him. He that loveth the father loveth his children, and he that loveth the master doth also love his servants. Yea the meanest of a house is welcome unto us, we use him with all courtesy, if we have a reverend & honorable opinion of such as they serve. Evē so it cannot be but they shall be most dear unto us, in whom we see the fear of GOD as the mark of his Children, if we be affected to his Majesty, as is our duty. For, how can we love GOD whom we never saw̄, and not love our brother whom we see? Can we bless God, and not bless his children made after his image? How can the love of God be in us, when we are not touched with the care of his servants? We may then well see, what great cause there is, why we should with David be very careful all we can, whether we be magistrates or private persons, to comfort all such as fear God. And so much the rather, because they being not of this world, but strangers here, do lie open to many violences and oppressions of the wicked, in respect whereof they need comfort, beside the common aflictions they be subject unto with all men.

Besides this his general favor to these, he voweth to use them in his government, and to have their service in his house. These be also special things, wherein the Prophet is worthy of singular commendation. He knew that he could not order the affairs of his state, and the matters of his house alone, but that it was necessary to have some to deal for him and under him. And in very deed the case so standeth: princes and great personages, be not without cause called heads, and so compared because as they direct others, so they stand in need of many parts to do things for them, eyes to see, ears to hear, hands to do, and feet to go for them. If these be such as they ought, much good may come to others by those that be in great place. If these be naught, howsoever such as they be under be full of goodness, and have a desire that it may spread abroad, yet shall it not reach to such as they would have it come unto. They that be of high calling for this purpose may fitly be likened, to great ponds full of sweet and wholesome water, that might be beneficial unto many, if there were sound and sweet pipes to convey it: whereas on the other side it yieldeth no benefit at all, if the pipes be stopped, poisoned, and corrupted. So is it with these. The good is unspeakable, which a state reapeth by a good Prince, and any place by those that be the chief in those parts, if such as be deputed under them be good. But if they be naught, superstitious, covetous, oppressors, and cruel, their goodness is after a sort shut up in themselves, it disperseth not itself abroad for the comfort of those that need and desire it. Hereof it cometh, that when there be good Princes, yet things do still continue out of frame. As we see in the days of Iosia, a most Christian and careful King, that feared God betimes, and twice in his days reformed Religion, the first reformation not being perfect enough. His remembrance is as the perfume made by the art of the Apothecary, and as music at a banquet of wine. There was not a King before him nor any after, that like Josiah turned to God with all his heart, as he did Yet was there in his days in his kingdom, horrible abominations, Atheism & contempt of God, pride in apparel, oppression and cruelty, yea much damnable idolatry, notwithstanding the good king, by his laws had takē as good order against these as he could. The cause of all this was, that such as were under him in the common wealth, and in the church, did not that which he willed. According as in the third of Sophonie it is complained, that the princes were as roaring lions, the judges as wolves in the evening, which leave not the boanes till the morrow: that the Prophets were light and wicked persons, and the priests such as polluted the sanctuary, and had wrested the law of God to serve their own turn And so what marvel, though in a rare kings days, iniquity overflowed and abounded. The like fell out in the days of Rhehoboam, by following the ill counsel of such as he put in trust, by occasion whereof many fell from the house of David, and cleaved to Jeroboam, and so the kingdom before being one & entire, was after parted and divided. So assuredly we must think of all states, where the chief magistrate is well affected & careful, that the cause why things be no better ordered, is for that they which have the execution of good laws established for the church and common wealth, neglect that which is their duty, not restraining sin as they might, nor advancing godliness, as is enjoined. David foreseeing all these, voweth that he would set his eyes vpō the faithful to place such under him. And so he doth teach the princes of the earth whō they are to appoint in such a case, even them that walk in the perfect way. Every officer be he never so low, ought to be a punisher of wickedness & a mainteiner of well doing. Now how is he like to do this, except himself be well disposed? Is he like to suppress sin in others, that fauoreth it in himself, or is he like to uphold godliness in another man, that doth abhor it in his own person? The counsel therefore of Jethro was very good, and not without just cause approved of Moses, when he gave advise, that the officers over ten's, should be men of courage, fearing God, dealing truly, and hating covetousness. When it is so, common wealths & states be like to flourish, then shall religion prosper, the good shall be defended, the evil shall be punished, and everyone shall quietlie enjoy his own. Even as it came to pass in the days of the good kings of Judah, and as Solomon saith: happy art thou O land when thy King is the son of nobles, and thy princes eat in time, for strength and not for drunkenness. The people themselves do so sensibly see this, that they rejoice when the righteous be in authority, as it is in the Proverbs. Whereas clean contrariwise they sigh and mourn, when the wicked be set up: as it is in the same place. Howsoever therefore it fall out oftentimes, that Princes go on foot like slaves, & slaves be on horseback like Princes, as it is in the Preacher; that is, the unworthy be put in authority, and the worthy be kept out, yet we be taught here in the holy vow of the Prophet another manner of lesson, namely that so it ought not to be. And indeed their fault cannot but be very grievous, which put the wicked in authority: for, beside the great harm they do by this means, hindering justice & offering the well disposed unto spoil, which be sure to find no favor at their hands, they do so much as in them lieth, make us believe that the almighty God himself is such a one, filthy & abominable (which I tremble to speak) seeing every governor ought to bear his image, and to resemble his majesty. Those men therefore be worthy of great blame, which be so far off from agreeing with David in this point, that clean contrariwise set up the evil, and think such unfit to serve their Princes, and to bear office, whom they perceive to be faithful, zealous of true religion, and friendly to such as fear GOD. His care to have men thus qualified, to wait upon his person and household business, is no less praise worthy. He assured himself, that they would be faithful to him, which were faithful to God. And surly it cannot be otherwise. He that truly feareth God, honoreth such as he hath set over him, he will be trusty in whatsoever is committed unto him, not only in respect of the person of his Lord and master, but also in all his affairs. The treacherous treasonable and unfaithful servants, that deal vntrustelie with their business, and dare lay violent hands upon such as they serve, be they that know not the true GOD, and have no conscience of his ways, which serve upon no other ende, but to serve their own turn, and so they may do •… that, be content that the persons o •… them, and their estates upon whom they attend, do miscarry, as we have had many such fearful examples i •… the Worlde. And therefore it is a •… thing to be woondred at, that grea •… personages trust themselves and thei •… their affairs with such men as commonly they do. It is to be acknowledged as a great mercy of GOD, that they continue safe so much as one hour. They then that have to entertain servants, do learn here of David, what choice to make, even of them that fear GOD, such will not only deal faithfully and painefullie, with the things that be under their custody, but also have a promise of the blessing of GOD to go with them, so as their Masters may persuade themselves that things shall prossper under their hands. Such a servant was he whom Abraham sent on his message, about the marriage of his Son, he prayeth to GOD for good speed in his journey, when he cometh to the house where his business was, he refuseth to eat, till he had first done that he came for, and how well things went with him, it is apparent in the History. Such a servant was Jacob to Laban, taking great pains in Winter and Summer, day and night with his cattle: in whose time the substance of Laban much increased. Such a one was Joseph to Potiphar, keeping fidelity to his master, when the strumpet his mistress enticed him to uncleanness. Concerning whom also it is said, that for his sake GOD blessed the house of the Aegiptian. Seeing then there is so much benefit by it, men ought to be careful to get to themselves such servants. They be wise, and know how to order things, when to give, and to whom, and when not, even to do all •… things in their season, even to the honor and comfort of such as they depend upon. Whereupon Salomo •… saith: The pleasure of a King is towar •… a wise servant, but his wrath is towar •… him that is froward. But peraduentur •… some will ask, where shall a man come •… by such a servant as Abraham had: to whom it might be answered: where •… shall a man find such a master as Abraham was? He taught his house hold to walk in the Lord's statutes, a •… God saith of him. If masters did so •… and used the means for the instructio •… of their famelie, bringing them to th •… public ministry, seeing them there to carry themselves reuerendlie, and to learn what is taught: If they gave countenance to such as have some good inclinations in them, and frowned upon those that be disordered and wanton, there were great hope and likelihood that in time they should have faithful, obedient, and trusty servants. But the most part care no further, but to have their business done, therefore can be content that some of their house come not to household prayers scarce once in a week, and to the Church scarce once in many sabaoths, some such as follow them there be, that be as soon out at one door, as they be in at the other, they bring their masters to their pewes, & then go away themselves, and if they tarry at Church it is not to learn. They be not called to account of anything learned, they see thē not catechised at home, they encouraged them not, but rather discouraged them in well doing. No marvel therefore if they have so few good, & so many bad, & that towns and countries (as we say) ring of their disorders. Themselves be the special causes of all, and deserve many vexations, dishonors and shrewd turns by such, seeing they have no more care to bring them into good order.

But assuredly servants so well minded and disposed as we have heard, might be gotten made ready to their hands, if they sought and inquired for them, as such iewells deserve to be sought for. David saith, that he would hearken all the land over to come by such. And indeed this care ought to be, we should be inquiring for such, when our friends come to us that dwell far off, we should ask if they knew any fearing God, tha •… might be gotten to serve us, we should not take those that come next to han •… as we say, and be commended to us by everyone, but rather look far of all the land over, if peradventure any such may be heard of in any place, of whose faithfulness and dewtifulnes to GOD and men hope is to be conceived. We •… should say to our acquaintances, a •… you will ever pleasure me, help me to such. But we see what the manner is, they that entertain and retain servants for the most part, rather inquire what they can do, how personable they be, what birth they be of, what liueliehoode they have to bear out their bravery in service; than what conscience and fear of God is in them. And for the most part houses be so out of order, that they which fear GOD be loath to serve in them. For out of doubt, there be many Parents that would gladly put out their Sons and Daughters to have the benefit of good education, though they were at some charge for it, but they see such dissolute carelessness in the governors of families, where youth learn nothing, but pride and wantonness, to play at cards, dice, and such other things, that they be quite discouraged, and afraid to adventure their Children there. It is certain therefore, that the householders themselves for the most parte be in the fault, that they want such servants as might yield them comfort, and have such as dishonor them by their lewd and abhominable dealings.

7 There shall no deceitful person. In this verse, he showeth whom he would not admit to bear office, or any way to retain unto him. Even no •… wicked man, for so we are to understand his speech, a part for the whole, according as it is usual in the scripture. David still declareth himself to be a most wise man, and of singular judgment, which saw what was the best way to order his house and state, even to labor tha • redge all his officers and servants, should be alike, and agree together in th •… unity of true Religion and holy con •… uersation. He would not have a mingl •… mangle, one to draw one way, and another, another way, some truly religious, and some superstitious, some o •… good life, and some of bad life, he knew •… this was dangerous to the commo •… wealth, and dangerous to his house, as continual experience proveth it. If in a country some bear the sway that be Popish, and others that be professors of the truth, some lovers of righteousness and some friends unto sin, will not this be an occasion of faction and partes taking, will not the one disallow that which the other hath done, and allow that which another hath disallowed? And shall not this be very offensive to to the poor people, and a great hindrance of justice. The same is to be said, if there be any such difference among the servants in the house, it must needs hinder much the good and peaceable ordering of it. This therefore is the best and right Christian policy, to do what may be that all may be alike, agreeing in the fear of God, and not to take one of this sort, and another of that, as careless persons, and the politiques of the world are wont to do.

Where he saith that no such should dwell &c. His speech is worthy of special marking, his meaning is plain, that he would have no one such, whatsoever he were, though never so old or profitable a servant, never so necessary, or near of kin, yet if he were a wicked man, he voweth that he should not remain in his house. According as this was his duty. For there is nothing so dear unto us, or profitable, if it were our right e • e or our right hand, but we ought to cut it off, rather than it should cause us to offend as Christ saith. So whatsoever they be we should chase them out of our houses, rather than sin and dishonor God by keeping of them. Which is to be marked, because it is a commō excuse, why many think, they may still retain such as be most notorious wretched men. Oh say they: he is my kinsman, or friends son, or old servant, or such a one as I cannot spare, and therefore although he be worthy to be misliked, for his adulteries, drunkenness, pride, blasphemy, and such other naughtiness, yet I may not put him away, what shall be come of him, and so forth.

And thus it cometh to pass that the houses of some, which should be palaces for God to dwell in, be rather dunghills for sathā, and they which profess the religion of Jesus Christ, have such rakehels to wait upon them in the house, & to wear their liueries abroad, as if according to the common saying, hell it self had been sought for them. So is the house reproached, and reproach cast upon the governors themselves. For, commonly they be thought such as be their servants and company, and that too not without cause. Therefore this lesson also would be learned of David, to suffer no one wicked man to have any countenance at all frō us. The greater any is, the more careful they ought to be in this behalf. For such shall be sued unto to entertain servants. Ill disposed persons imagine that they have gotten themselves a license to do all evil, if they can get the livery of a man of worship or honor, they think y ^e then no mā may so much as say unto thē, why do you so. Now in receiving so many as be necessary for their state, it will be hard, if there escape not some such as be unworthy to be be entertained. David notwithstanding this his vow, had Achitophel & Joab, in whom he reposed much trust. Men and women therefore be in great danger to be deceived this way, except they take great heed. One evil servant in an house, is sufficient to infect all the house. A litlle leaven (saith Saint Paul) soureth the whole lump: and one scabde sheep infecteth all the flock. We take bodily diseases, from such as we company with: so we do also infections to our souls. As then no wise master, will suffer in his house, any one having the leprosy, the french disease, or any such other contagious malady, for fear of spoiling his children, and the rest of his family. So ought they not to suffer any one wicked man, considering how prone by nature we be unto sin, and that howsoever we hardly follow the example, or admit the counsel of the good, yet we do easily follow the evil, and soon give ear to their lewd counsel. Insomuch as, sometimes one such prevails more in a house to carry the rest or at least the greater part unto evil then many good preachers can do, to draw them unto goodness. Moreover one sinful man is sufficient to bring the wrath of God upon all the house. Do we not see the whole host of Israel plagued for one Achan, and all the mariners in danger for Jonah's trespass? Housegouernours therefore that mean to keep their children and servants frō the contagion of sin, and God's wrath from their houses, must beware they suffer no one wicked persō within their walls as David voweth here.

No deceitful persō. If we take his speech understood of dealing untrustily with their business, or of deceiving about such things as they have to do with; y ^t care of David was very good, & great wisdom it is, herein to follow him. For such kind of unfaithful persons be very hurtful in a family. And so much the rather, because they be put in trust, & the occasion or opportunity as we say of dealing ill is put into their hands: Vnles such have conscience and the fear of God, their masters eye not being always upon thē, they may leave many services undone which it standeth them much upon they should do, or else they may do them in a manner not according to his appointment, and so also much to his hindrance. Moreover the goods of their masters, or any parte of them being under their charge, in their keeping or disposing, it is easy for them to purloine to themselves, and to enrich themselves by such ways as be not allowable, to the great impouerishment, yea the utter decay of such as they serve, evē as it falleth out oftentimes. Wherupon S. Paul requireth these two things as principal in a servant. First that he serve, not with eye service as a man pleaser, that is, that he always do his business faithfully, as when he seeth him. Secondly that he be no picker. As then servants must beware of such faults as these, which make thē unworthy of any Christian house, so is it a very profitable & holy course preventing many inconveniences, that no housgouernour suffer any such deceitful person to abide with him. Howbeit I do here take the speech more general for cunning dissemblers, which craftily make a show of that which is not in them. As many times they seek the services of great personages such as David was, who pretend love to true religion, and great good will to the party whom they sue unto, when in the mean time, it is far otherwise with thē indeed. For if they have any religion at all in them, it is superstition and I dolatry, wherewith also they seek to infect others, and to hinder the receiving and growth of the truth in the place where they be. They carry an ill mind to y ^e Lord or master whom they would serve with a purpose to turn thē from the truth if they can, or otherwise toprie into their doings, to mark them, and to bewray them unto others. Yea some practice this for these or such other ends to prefer mē to services in y ^e places where they desire to work mischief, & to have intelligence of secrets. Thus it comes to pass oftentimes, that under a velvet or a silk cloak a Jesuit or a priest is hidden and entertained, who it may be for a time will •… come to church, that he may not be suspected, till by little & little he have insinuated himself. Thus also they be received to service, who by declaring secrets cause much trouble to them, whose comfort they ought to have procured, a •… did Judas to his master whom before he had kissed. Every householder therefore, especially of great calling, had need to know all such well & thoroughly, whom they admit into their house, least such wretched persons under a color creep in, which they could never do, if at the first they bewrayed themselves as they be indeed. For the which purpose, it is necessary that first they be examined of their religion, and then o •… their dutiful heart to her Majesty and the state, least this being neglected, one be entertained for a protestant, that is a rank Papist, and for a good subject that hath a traiterous heart, and purposeth treason. Whome he meaneth by tellers of lies, it is plain. Such persons also being the children of the de •… ill, and abhominable to the Lord, be very hurtful many ways in an house. For howe cumbersome a thing is it, when a servant cannot be trusted of his word? or when the master trusting unto it, and as it were building upon •… t, is disapoynted. So as not without •… ause some say, they had rather have a •… hiefe in their house than a common lie •… r. David therefore voweth to banish •… ll such, as loathsome unto God, and •… urtfull to himself. And let us mark it •… ere, what benefit we reap by the word of God. For it doth not only teach us, what is for the honor of God, and benefit of our souls, but also what is for the quiet of our house, and for our commodity, even in this life. Could any wise worldly man, give better counsel •… han David here giveth to himself? by his own practice warning us of deceitful and lying servants, as of such which •… e very pernicious. Let this therefore and such other things as these, enflame us with the love of the Woord, if that which is the principal, the zeal of the glory of God, and the care of our own salvation cannot do it. At least let us reverence it in respect of the good counsel it giveth us, of good thrift, husbandry, and the safety of our estate in outward things, according as the book of the Proverbs hath many most wise and grave sentences tending that way. But let us come to the last verse.

Betimes I will destroy. In this verse concluding the Psalm, the Prophet returneth to that he had vowed before, namely, to punish all the wicked. We may then see, that this is a principal thing, which a Magistrate should be careful of, even, to destroy the evil. And that not only in respect of withholding wrath frō the land, whereunto it is subject until sin be punished, as it is in sundry places of the scripture: but also to bridle men from sin, whose hearts be set upon mischief, because punishment against unrighteousness is differd, as it is in the book of the Preacher. For the hope to escape unpunished, is no small enticement unto sin, as it is said. Yea, others also, by seeing offenders go away scot-free, be emboldened to do that which they ought not. Wherevpon the Lord in his law commanding public punishment, addeth, that Israel may see and fear. Telling us, that the beholding of execution done upon others, feareth such as see it or hear it, or at least should fear thē frō falling into the like offense. That Magistrate therefore, that desireth to remove the plague of God from his country, or the place where he hath to do, must labor to bridle wicked men, and to the ende they may keep such in good order as be in it already they must not spare to punish, whē the offense requireth it, and that is it here which David vowth agen. But it is well to be marked, y ^t he maketh mentiō of all the wicked, giving us to understand, that he would not spare any one. Now who the wicked be, he expresseth after calling them workers of iniquity, such as give themselves over unto a course of life disagreeing from the word of God, where only righteousness and equity is to be found. He voweth thē to do his duty without respect of person, if the offender might be brought within this compass. And indeed this is a thing principally required in a governor, that he do his duty, without looking to the poverty or riches of the offender, or any other thing, which might lead us to love or hate him. The Lord in sundry places of the scripture requireth this, and that magistrates should so look only upon the cause and the offense, that they pity not a poor man in his evil, who we know among others is specially to be pitied. Yea, he willeth the Father to bring forth his own son to death, when his fault deserveth it: and the husband not to spare the wife that lieth in his bosom. Such uprightness was there in Asa, who deposed Maacha his grādmother frō the Regencie, for her Idolatry. So far ought we to be from forbearing punishment in respect of the outward person, that be the offenders never so near unto us, in some cases they ought not to be spared. The same is to be said of the offenses thenselves, if they be wickednesses and iniquities in the sight of God, they ought not to be borne with. A thing to be remembered: for there be Governors that can be content to punish some faults, but they do too too easily brook and digest others; as there is daily experience. The Lord in the time of man's innocence, appointed Adam to work in the garden; that charge was increased after the transgression.

Idleness is one of the sins of Sodom, which brought fire and brimstone from heaven. Saint Paul that otherwise was a very merciful man, using many strong exhortations to give alms, yet commanded straightly, that if any did not work, he should rather be starved to death than have any relief of the Church. Idle persons then we may see by the sentence of the holy Ghost be pronounced to be notorious evil doers, and therefore such as a governors should seize upon, & seek to punish, as persons highly displeasing God, and hurtful for the society where they be. And yet it is a pitiful case to behold, how many such persons be in every town, that be of no trade, and have nothing so far as is known to live upon, yet go gaye, haunt the alehouse, be gamesters, and spend excessively. Now, can this be borne out, but by some bad dealing? No marvel if houses and shopps be broken up in the night, and that men cannot travail safely in the day, when such as these be suffered, entertained, and not inquyred after and proceeded against as they should. Moreover, we may see Towns and Countries swarm with common Rogues, concerning whom it is apparaunt, that they do not only live idly, many being well able to work, but also in pilfering and theeuerie, and that which is more to pass away their days in horrible fornication and adultery. These be the things certainly known to be thus, and yet how few in office set themselves against these as they might by the Laws of the Realm, and as in conscience and by the Laws of God, it is their duty.

But as idle persons, that do nothing, be worthy to be rooted out; so they deserve no less, who though they be not idle, yet be in such a trade, as they be not well occupied in the same. For as the LORDE forbiddeth idleness, so would he have everyone to live in such a calling, as is honorable to his Majesty, and for the common benefit of his children, as the Apostle teacheth, where he saith: Let him that stole steal no more, but rather work with his hands, the thing that is good. Lo the Apostle addeth the thing that is good. And so at Ephesus such as had repented, burnt the books from the which they had before learned their wicked and devilish arts to gain by, accounting it now unlawful, under the profession of the Gospel, to help themselves by any such sinful trade. The trade of victualling is an holy and honest trade, very necessary, which the Common-wealth cannot miss, that strangers which pass by the way may have entertainment, and such as dwell near may buy that there, for the use of themselves and theyres, which they have not provided at home.

But sutch Houses as these are, ought to be limited within certain bounds, and concerning the keepers of them, it is requisite, that they be men fearing God and of ability. Now we see there is great abuse this way: the number of thē is too great, and in many places, there is little regard what manner of persons they be. There is no fear of God at all in many of them, and so being also poor and needy, they do the more easily incline to entertain such as be naught to advantage themselves by, with whom also they often consent and agree in theeuerie and robbery, making them privy to matches, cōcealing them before, and receiving them after, many times serving their filthy turns with harlots, giving them drink, till they be drunk, and keeping play in their houses, such as is not of good report, and plainly forbidden by the Laws. These houses be sometimes at towns ends and in corners, and so the fitter to receive late, and to convey away early such as for their leaudnes be susspitious and fly the light, not daring to travail there where they may be openly seen. Therefore they that any way have to do with government, must be careful to purge the common wealth of these, to diminish the number of such houses, to see that the keepers be of good report, not poor and needy so to be driven to ill shifts, and their houses seated in convenient places, where men may be seen as they come and go. For certainly when wicked men be suffered to be of this trade, it is incredible what nurses of iniquity such houses be, and what infinite abominations, they be procurers of, aiders and abettors unto. And yet it is a common thing: he that hath nothing else to take too, is often suffered as a fit man to keep an alehouse. And if he have a charge so as the suppressing of his evil course may seem to threaten any charge to the Town toward his relief and the relief of his wife and Children, foolish, pity carrieth men so far, that they hold it matter of charity, rather to suffer such a one to keep a house of bauderie, drunkenness, common gaming, and to entertain and lodge rogues and thieves, than to restrain them. But as it is said, is not this a wretched pity, that thus spoils the city, filling town and country with abominations? We must pity where GOD commandeth to pity; but where he commandeth to punish we should be so far off from pitying them & their children, that we should rather dash them against the stones, as it is in the Psalm. All workers of iniquity therefore must be proceeded against, as David teacheth here, which also he promiseth to do betimes, without putting off the matter, and that too not without cause. For, as delaye in other things is oftentimes very dangerous, so is it in this case of punishing. The heat which we had against the sin, will in time grow cold, that which before we thought a great fault worthy of sharp punishment, will seem no fault at all, and altogether unworthy of punishment, Besides, wicked men shall have time to make friends for themselves, and so we know, justice is oftentimes hindered, and he let go whom God had appointed to death, or to some other sharp punishment. Moreover, all the while they go unpunished, the wrath of God is upon the state, the town, or country where they be, except the deferring of it be for some special purpose. Again, if they be abroad and at liberty, they do the more harm, in as much as the be like Lions, Bears and Wolves let loose among poor seelie sheep and lambes. Therefore as in every other thing we must show our selves ready to do, whatsoever God commandeth, making haste, and not delaying to keep his commandments as it is in another Psalm. So in this matter of punishment, when once we know it is the will of God, and such a course of justice to convict the party hath been taken as is fit, there would be no longer stay for the execution than for just causes is found necessary. Joshua rose early in the morning to find out the trespass of Achan, and having once found it out, with speed he causeth execution to be done, even the self same day. Such a forwardness should be in all against offenders, clean contrary to the remissenes and softness which is found in many. Who too too long bear with the wicked, yea when they see no hope at all in them, that they will ever prove better. Sometimes such as be easily stirred in causes of their own, so as the least matter in the world will break their patience, yet can well enough be content to bear a great while with outrageous evil livers, whom they know to live and to have lived a long time in drunkenness, fornication, & such other inormities. These be far off from the heat of zeal that was in David, who promiseth, betimes to cut off all the wicked, according also, as each of us ought to do from the common wealth, if we be magistrates, and from our own tabernacles, if we be housekeepers.

Now that in this place, David calleth the workers of iniquity wicked, we are to mark, that we must avoid working of iniquity, if we will not be branded with the brand of a wicked man. It is to be noted: for, all men loath this name, and many would think great scorn to be called so: But if we be workers of iniquity, the holy Ghost here, & else where nameth the child, there is no better due unto us, we are wicked. Now we are to consider, what it is to be a worker of iniquity or a sinner. For although all sin, and do things that be evil, yet doth the scripture call some righteous, as Zechariah, Elizabeth, Noah, Job, and others; and saith further of some that they sin not, according to the saying of S. John: In respect that their special care is to do well, and so they be called righteous, of that that is principal & chief in them, notwithstanding there be much corruption behind. Sin is not reigning in such, it dwelleth in them whether they will or no, for sin is in the best as a tennant perforce, which hath term of life in thē, during which space, they cannot wholly put him out, though their desire be to do it, & therefore to weary him as an evil tenant, have him always as it weere in chase and suit. Whereas others be called sinners, in respect that without strife they do willingly serve sin, being led by him as a dog in a line after a keeper, they be overcome of sin, and make it their occupation and trade, as one man is a merchant, another a buyer & seller, another an husbandman, &c. So doth the speech signify, to be as it were of the occupation of sin, one wholly giving himself over unto it. Even as an ill servant, that is altogether careless, and willfully goeth against his masters commandments, whereas such as be well disposed and careful, though sometime they be faulty, yet is it not purposely and with liking, but through infirmity, which also they do lament afterward Thus we may see some difference between the one and the other, which every of us must mark. For we may hereby understand whether we be in the state of grace or of curse, in the state of salvation or of damnation. Though thou sin sometimes, yet if thou feel within thyself a strife against sin, a sorrow for it, and a desire to do better, believing in Jesus Christ, thy sins be forgiven thee, thou art accounted before God for righteous and just, thou art in his favor. But if thou be a worker of iniquity, giving over thyself willingly unto sin, taking pleasure and delight in it, thou showest thyself to be a wicked man, and one that as yet canst conceive no true comfort concerning thy salvation, but so far as may be gathered in the very way to hell, not worthy of the society of God's people, even as we may perceive by this place, where David protesteth to root out all such.

By the City of the Lord. He meaneth Jerusalem, which in Saint Matthew is called the City of the great King. The reason of the speech is, because howsoever all the world is his, he having made heaven and earth, the one being his throne and the other his footstool, yet this city was his after a more special manner. Because as he had chosen the Land of Canaan, out of all the world to be the portion of his people, so out of all Canaan he chose Jerusalem, to place his name, Temple and house there, and the Ark in the temple, a more special sacrament of his presence, and being among that people. Now, forasmuch as he was put in trust with the government of this city, he thinketh himself the rather bound, to look to the well ordering of it, because of the Lord's choice of the same. And indeed if heathen princes that have charge of such people only, as appertain not to GOD, so far as man can judge, ought notwithstanding to guide them well, should not Christian Princes much more go beyond them in care, when they have the charge of the Lord's inheritance, his church, & chosen people? He that is put in trust with any of the princes grounds, if there be any wisdom or conscience at all in him, will look to the dressing of them: but what will such a one do, if he have the charge, of the Princes special orchyard or garden, most dear to him, in the which he taketh special delight. Such a thing is the church unto God, and therefore in the scripture is called his inheritance, his sheep, his house, his chief treasure, his vineyard and such like. S. Paul exhorting Timothy to look well to his duty, tells him that he hath to do with the house of God. And to the same purpose calling upon the Elders of Ephesus, he saith that their charge was the church of God, purchased with his blood. Magistrates therefore that have y ^t government of Christians, evē in respect of the special account that such be in with the Lord, ought y ^e rather to be very watchful to purge the places of their dominions from all filthiness and filthy persons. The Lord hath committed unto them a part of his own Garden, in the which he hath delight to walk, whereupon also his eyes be continually and where he is ever present, this they must dress, and weed out from thence whatsoever is noisome and hurtful. To suffer wicked men there, is as if the officers in the Courte-should suffer the places where the Prince is daily conversant, to be full of stench and carryon. For these be not so loathsome and vncomelie for them, as the other be abominable to the Lord. And how fearful will their account be in the great day of Christ, when they shall appear with their several charges, which neglecting so great a trust, suffer sins and sinners to ouerflowe in their gouernements? If a Prince or Noble man should come to his Garden, and see it everywhere ouergrown with weeds, and the walking places altogether out of order, would he not be very angry, and discharge such a Gardener, turning him out of house and home? They therefore that have any rule over others, must see them ordered as becometh the household of God, least they also be put out of office, with the ill steward for misspending their masters goods, and be with their posterity utterly cut off, as were sundry the Kings of Israel, which flourished for a time. This is also to be applied to every householder, whose household should be as a little church, separated and put a part to y ^t service of God, according also as the manner of dedicatiō under the law taught the Jews; the equity whereof doth still remain to inform every of us, that our houses should not be for Satan to harbor and lodge his limbs in, but for God himself, and for him alone there to be served by us, and all those that be under our charge. These be points of great importance, evil doers be suffered, yea, such abominations and abominable persons in Christian kingdoms and families, as among the heathen heretofore have been punished, which also even now in some such places peradventure they would labor to weed out, if they were among them. We must also here remember, that Jerusalem was a great city and very populous, and yet David voweth to reform it, meaning to do what in him lay to bring every part of it into good order. It is a thing which we ought to bear away, for it meeteth with the idleness and lithernes of many, who imagine that it is impossible to reform a great Citty, yea if it be but a little market town, it is impossible say they, that all should be well there: if it were a little country parish, then were it no great thing to amend all, but where a thorough-fare is and a market, and so much cōcourse of people, many things must be borne with. Yea this excuse is pretended by such as have but small families in comparison. And so under a color of this impossibility to reform all, they do almost just nothing no not so much as the laws do put into their hands, and command them to do. Dangerous Rogues without pasports swarm, never called in question; suspected persons, yea persons of note for pilferye and uncleanness, keep houses of victualling; and unlawful games both in the house and in the field be common as if they were lawful; and many officers there be, which never say, why do you so? And yet these men have but as it were a postern gate of Jerusalem to keep, or a house or two to watch over. What think you would they do, if they had the charge of so great and large a City? True it is, let officers do their best, there will be much disorder. What will it be then when they do nothing at all, in respect of any care to weed out sin, but rather bolster it out, take parte with the wicked, give them countenance, keep their company, speak for them, yea be evil themselves, men fit rather to be overseen and guided continually by others, than to be in any authority to oversee and to guide any. And yet this is the misery, of diverse Parishes and Towns in respect of their inferior gouernements. We have great cause to thank GOD, for her Majesty, and the superiors under her highness, we have worthy Christian laws, which if they were put in executiō, would either better wicked men or make them weary of their partes. Let such then as be in office do their duty, executing the good laws put into their hands by higher authority, not doubting of the impossibility of reforming abuses in their little charges, seeing David trusting upon the help of God, is so confident touching this great & populous city. They shall find such succes in the advancement of godliness and suppressing of sin, as they will see cause to rejoice in their good endeavors, and to praise God for his blessing The same encouragement must householders take, who easily might have their families rid of notorious evil persons, if the fault were not in themselves,

David vowing to reform this city, meaneth not to stay, there, but to proceed to the cleansing & purging of the whole land. This no doubt he might think, that if Jerusalem were reformed, it would be a great light and direction to the whole kingdom beside. Even as we see howe it falleth out. Lesser places look to those that be greater, and the meaner sort look to those that be the higher, from whom also there is no small force to draw the inferiors either to good or evil. A great town or a great house well ordered, may fitly be compared to a great garden full of sweet flowers, which yieldeth much good savor and prospect to the neighbors. If they be ill ordered, they be like great dunghills which give very ill savors, be noisome and contagious to such as dwell about. A great town or a great personages house, if they be good, do much good to the country, but if they be naught and sinful, the poison of them is strong, and the infection very dangerous. Therefore as David was careful to reform all things in this City, so the greater any place or house is, whereof any is the governor, the more care ought that party to have, and the more good he may do, by bringing things there into order.

To conclude the Psalm. We must consider, that as David was a figure of Jesus Christ, in his sufferings and in his glory. So David's kingdom, was a figure of Christ's kingdom. As then David vowed to weed out all the wicked. So would Christ have all the wicked rooted out of his Church, by such discipline and censures as he hath appointed. But because this cannot be done, while the Church is militant here, partly through the want of government, carelessness of the governors, & partly through the hypocrysie ofmen, even where things be best ordered.

Therefore we are to look unto his second coming to judgment; at that time there shall be a full separation of the Goats from the sheep, and of the tares from the good seed. When all things that offend, and all that work iniquity snall be cast out of his kingdom, whereinto no unclean thing shall enter, dogs being without, together with all that work wickedness. Howsoever therefore now, such be in the Church, that say Lord, Lord, and give themselves over to iniquity: howsoever many cry: The Temple of the Lord, the Temple of the Lord, stand in his Temple before him, and yet lie, steal, commit whoredom, and swear falsely, as it is in Jeremiah, taking the law in their mouths, and nourishing Satan and sin in their hearts, hating to be reformed, being companions with thieves and adulterers, and giving their tongues to slander, yet shall not this mixture be always, the time will come when Jesus Christ will so separate the one from the other, that they shall never be together again. He will uncase them and pull off the vizors whereby they have deceived, they shall be judged as intruders into the marriage feast, wanting a wedding garment. If we imagine any thorough separation before that time, we deceive our selves.

If they that be in place to separate, or to make laws to separate, do it not, and so there is mingling of clean and unclean, holy and profane: Let us mourn for such disorders, and pray GOD to amend them, comforting our selves in the expectation of the coming of the Bride-groome, and of the harvest, when the wheat shall be gathered into the garner of heaven, and the tares and chaff burnt with unquenchable fire. When the just judge shall say to the Goats, Go ye cursed, and to the Sheep, Come you blessed. Which time let us pray GOD to hasten, and always to prepare us for it. Amen. Amen.