THis is a Psalme of Da­uid as it is intituled; but whether it were made by him, before he came to the kingdome, or af­ter he was settled in it, it seemes not easie to determine, neither will I striue much about it. It conteineth a certaine vowe of his, by the which in most solemne manner he bindeth him­self vnto the Lord, and promiseth faith­fully to doe his duetie, in ordering him­self, his house, and the affaires of his state in all wisedome, and according to the perfect way of the worde.

1 I will sing. In this verse we haue his generall protestation, which in the ver­ses following, is more particularly (as it [Page 2]were) by peecemeales vnfolded and laid open: by that which we doe here reade mercy, we are to vnderstand the care hee would haue, and the fauour that he wold beare to such as did well: and by iudge­ment, the course of equitie and iustice that he would take, in punishing and rooting out the wicked: according as these be the speciall endes of all gouern­ment, and principall things which e­uery christian Magistrate ought to look vnto. And so much dooth Dauid in this verse teach all those that bee in au­thoritie, and beare any office. First to comfort and cherish such as be good: Isa. 32.1, 2. e­uen as it is prophesied in Isai. of a good King raigning in iustice, and of princes ruling in iudgment, that they should be hiding places from the wind, a refuge for the tempest, as riuers of water in a drye place, and as the shadowe of a great rock in a weary land. Whereunto Saint Paul agreeth, saying: wilt thou [...]e with­out feare of the power, Rom. 13.3. doe well, so shalt thou haue praise of the same. And Saint Peter, where he saith, that gouernors be [Page 3]sent for the praise of them that doe well. 1. Pet. 2.14

Secondly they be taught, to set them­selues against such as bee euill, to dis­countenance, restraine, and correct them according as the Apostles haue added in the places alledged immediately be­fore. As where the one sayth: Prin­ces be to be feared for euill works: & if thou doe euill, feare, for hee beareth not the sword for naught, for he is the minister, Rō. 13.3, 4. of God, to take vengeance on him that doth euill. And the other: that gouer­nours be sent for the punishment of e­uill doers. For these purposes they bee the Lords Lieutenants vpon the earth, 1. Pet. 2.14. to doe that which he would haue done. Therefore they be called his children, yea by his own name, (God,) that by li­uing holily and vnblameably, by patro­nizing and defending the righteous, Psal. 82.6. & by punishing of euill doers, as most liuely Images they might represent him, & in some sort set before our eyes what a one he is, euē holy, a louer of those y^t doe wel, & an enimy vnto sinners. Great cause ther is, why gouernors shuld thus do For [Page 4]such as feare God, Mat. 10.16 be here in the worlde as Lambs among wolues, according to the saying of Christ Iesus, in danger to be worried and spoyled by the wicked, that burne in malice against them, ex­cept they be bridled by the hand of the Magistrate: for, fearing nothing but pu­nishment, if vpon the remissnes of such as be in office, they may conceiue ne­uer so little hope to escape, they will not forbeare that which is most outragious, but desperatly aduēture vpon any thing they like. How much more will they be bolde to doe this, when they shall see the gouernours, fauourers of those that be naught, & enemies of such as desire to please God? such gouernours as thus farr forget themselues, bee guiltie of a great sinne. They peruert the ordinance of God, & turne it a clean cōtrary way, in bending the edge of the sworde a­gainst those, towards whom they should turne the back, and the back to those toward whome they should turne the edge: Such haue a fearefull account to make to the iudge of all the world, euen [Page 5]as now already in a double respect, Pro. 17.15. they be abhominable to him, in iustifying the wicked, and condemning the inno­cent, as it is in the prouerbs. According also as Isayah crieth out: Woe vnto them that call euill good, and good euill, Isaiah. 5.20.23. which iustifie the wicked for a rewarde, and take away the righteousnes of the righteous frō him. The people that haue any vnder­standing will curse such: howe much more execrable bee they, in the sight of the most wise and all-seeing God? Pro. 24.24. They therefore, whome it hath pleased God here vpō the earth to depute vnder him to beare any office, be it neuer so meane, must know by the example of this holy Prophet, that it is their duetie, to be pla­ces of refuge, bulwarks and defences, for such as be carefull to doe well: as on the other side, to bee so terrible to the wicked, that they may feare to see them; and to come into their presence.

Now we are to remember here, that Dauid vowing this which we haue heard, and the things that followe after in this Psalme, doth not this, trusting to [Page 6]his owne strength, as if of himself he had bin able to do thus, or as if by any grace from God, he looked to be made able in euery thing to doe his duety perfectly. Dauid was more wise in vnderstanding than so: hee knewe that his sufficiencie was from God, and that it could not be, but he should be short in many things: he trusted vpon the couenant of God, who promiseth to write his lawes in the hearts of his children, to giue them his holy spirite, and to pardon their iniqui­ties, Ier. 31.33.34. as it is in Ieremie. Assuring him­selfe then of helpe from God, in a mea­sure acceptable to be enabled to doe his duetie, and being fully perswaded of pardon for the rest, he voweth as we see in this place: and after this maner also wee bee taught to vowe for our selues, namely that by the helpe and assistance of God, wee will bee carefull to our vttermost to doo our duetie. Psa. 119.106. Neh. 10.22 30.31. &c. Vnto this by a solemne oath Dauid bounde him­selfe as hee witnesseth in an other place. So in the booke of Nehemiah it is sayde, that the chiefe of the peo­ple [Page 7]for their brethren came to the oath and to the curse, promising to walke in Gods lawe, to obserue and to doe all his commaundements, his iudgements, and his statutes. That they woulde not giue their daughters to the people of the lande, neither take daughters of theirs, for their sonnes: And that if the people of the lande brought ware on the sabaoth, or victuales to sell, they would not take it on them, Ios 24.15. on the sa­baoth, &c. So also Iosua protested, that he and his house would serue the Lord. This may bee very profitable for men, and much help their infirmitie, to con­sider when they bee tempted to sinne, that by their promise and oath to GOD they be bound from it. Men otherwise eagre vpon play, whereby their wealth and credit bee decayed, to the end they may the rather conquer themselues in that corruption, bee content by their solemne promise, vpon something re­ceiued from a friend, to bind themselues from playe: that when they bee inti­sed by other ryotous persons, they may [Page 8]truely answere I may not doe this, I am bound from it, I haue passed my worde to my friend which I must not go from: So no doubt it may much helpe vs, whē we feele our selues stirred vp to sinne, by satan, by the world, and our corrup­tion, to thinke with our selues after this manner: nay this thing I may not doe, I haue giuen my promise to God to the contrary, I haue solemnly bound my selfe, not to consent or to doe any such thing. True it is, our baptisme is a very bond in this matter. For as the Iewes cir­cumcision bound them to keepe the whole lawe of Moses: Gal. 5.3. so our baptisme, being the outward receiuing of vs into the visible church and house of God, re­quireth of vs when we come to discre­tiō, to apply our selues to al good works, and to forsake all manner of euill, as be­commeth the children of such a father, and seruants to such a Lord. But it is good for vs, to bee strengthened with a second obligation, that a two-folde cord may holde vs the fasterr Therefore it shall be well, to doe that also which Da­uid [Page 9]doth in this place, euen the second time, yea often times to promise vnto the Lorde, that wee will bee carefull to serue him, and to walke in his wayes.

Yea wee may not onely thus vowe for our selues, but also after this sorte it is lawful for vs to vow for others: name­ly to doe what in vs lieth, that they may feare the Lord, beleeue his trueth, and walke in his commandements. We may assure our selues by that which is in this psalme, Ios 24.15. Neh. 10.29 that Dauid did this for his hous­holde & kingdome. So did Iosua for his familie, and the chief of the people for the rest, as we heard before.

At the coronation of Ioas, there pas­sed a couenant betweene the Lorde, 2. Kin. 11.17. the King & the people. Thus should euery Prince promise for all the people of his kingdome, & euery housholder forthose that bee of his familie. Yea indeede a childe, which not knowing the right hand from the left, Ionoh. 4.11. can make no pro­mise himselfe, yet ought not by bap­tisme to bee receiued into the church, except there bee some to promise to do [Page 10]their indeuour, that it may be well trai­ned vp, and continued in the fayth whereinto it was baptized. The Father or some other for him, ought to do this, wherein there would bee good choyce made. For, such as for their ignoraunce and corruption of life, be vnworthy to be reckoned of the church, bee much more vnworthy to be admitted to pro­mise for the bringing vp of any, and con­tinuance of them in that faith and ho­lines, which becommeth the children of God the Father, and of the Church the mother. Such as be put in trust, to take bandes with sureties for men, are not so vnwise, carelesse and vnfaithfull, to take a childe for a suretie or one that knows not what he is bound too, or vn­likely for any respect to keepe couenant. The ministers of God be put in trust by him, as it were to take securitie on his behalfe, that such children as be inro­led into his house, and reckoned a­mong his, may afterward carrie them­selues dutifully. Childrē therfore with­out knowledge and conscience, Pa­pists [Page 11]and other heretykes none of our communion, and other notorious ig­norant and euill liuers, ought not to bee admitted in such a case. And therefore those ministers be much to bee blamed which without difference receiue eue­ry one. We are also to remember here, as Dauid promiseth these things, so hee was carefull to performe them indeede. And so it is saide of him: 2. Sā. 1.15. Thus Dauid raigned ouer all Israel, and executed iustice and iudgement to all his people. We learne therefore of him not onely to vow vnto God, but also to keepe our vowes, that is to doe such holy and lawful things as we haue promised. Euen as in the 50. Psal. Psa. 50.14. Eccle. 4.34. we are called vpon to pay our vowes: And in the booke 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 euen vnto mā, ought much to be respected, whether it bee passed for himselfe or for an­other. Promise ought to bee kept in lawfull things though to our owne hinderance, Pro. 6 1, 2, 3, 3, 4. when we are become suerty for our brother, Salomon tels vs, that [Page 12]wee are snared with our owne wordes, and that it is our duety to humble our selues to him to whom we are so bound, and to see that discharged, for the which we gaue our promise: How much more ought wee to doe thus, when wee haue vowed vnto God that which is agreea­ble to his will, what conscience ought there to bee in vs to keepe our worde to him that is so great, and so farre aboue all men, whether we haue promised any thing for our selues or for others? And yet this is a common thing, wherin men presume and take too much liberty. For notwithstanding they haue some regard of their promise to men, specially if they be of great place, yet be they ouer bold with the Lord; scarse once in their life, they think vpon the couenaunt passed between his Maiestie and them in their baptisme, wherein the very receiuing of the Sacrament bounde them to forsake the deuill, the world, and the flesh, and to keepe his commandements: And al­though peraduenture since they came to vnderstanding, vppon some speciall [Page 13]lessings receiued, or daungers escaped, [...]ey haue promised to become better, to [...]e these or these good deedes, to re­ [...]urme their houses, and to forsake all [...]ill waies, so binding themselues (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 ouer, they [...]e the same they were before, notwith­ [...]anding their vowe. And as for them [...]at at baptisme take vpon them to pro­ [...]ise for Children, though it bee before [...]e face of God and of his congregatiō: [...]et where almost is there any one, that [...]er after thinks vpon it? when do they [...]ew any care to haue these children be­ [...]ome Gods children, by watching ouer [...]em, counselling them, reproouing thē, [...]alling vpon them, and seeing them to [...]e taught all such things as a Christian [...]ught to know and beleeue, to his soules [...]ealth? We ought therefore the rather [...] remember that which we haue heard [...]oncerning Dauid, and not onely vowe [Page 16]vnto God good and holie dueties, but al­so carefully to looke to the performan [...] of them, vnles we wilbe accounted pro­mise breakers, & be subiect to the cur [...] due vnto such.

When hee saith that he would sing o [...] these, his meaning is, that when he we [...] to recreate and refresh his spirits with [...] song, it should containe matter of in­struction to admonish him of his duety▪ And so wee may see, that the rest of hi [...] psalmes serue to the like end. We learn [...] of Dauid here: first that it is our dueti [...] to sing, for howsoeuer the Iewes ha [...] some musicall ceremonies, whereunt [...] wee are not tied, Mat. 26.30. Act. 16.25. Iam. 5.13. Eph. 5.19. Col. 3.16. yet is singing an exe [...] cise still continued vnto vs: Christ an [...] his Disciples sung a Psalme after th [...] supper, Paul and Sylas sung in prison Saint Iames exhorteth to sing, so doot [...] Saint Paul to the Ephesians and Colo [...] sians. Eph. 1.19. Col 3.16. Dauid saieth that hee will sing t [...] God, and Paul speaketh of singing t [...] the Lord, teaching vs that this is an exe [...] cise of the religion of GOD; where i [...] wee must bee carefull to serue him▪ [Page 15] [...] as it ought to be done of vs with great [...]uerence as that which is done vnto [...]od, as well as praier, preaching, or hea­ [...]ng of his word: wee must not then in [...]ur singing, so much respect the deligh­ [...]ng of our selues or others, with the [...]eete tunablenes of the voyce, as to do [...]orship vnto GOD by it, and to edifie [...]ur consciences: Co. 3.16. whereupon also Saint [...]aul saith, Sing in your hearts as well as [...]ith your mouthes, & that too with a grace [...]instructing and teaching your selues. We [...]ust therefore applie our selues to sing, [...]d to sing as vnto God. It is a duetie [...]ioyned vnto vs: they bee therefore [...]rofane persons, which scorne at such [...]sing Psalmes, as if it were a note of [...]e too too holie as they think, to bee [...]us religiouslie occupied. And seeing [...]auid being a King, disdained not thus [...] doo, why shoulde any whatsoeuer [...]ee ashamed or thinke scorne, to honor [...]od with lifting vp their voyce, by sin­ [...]ng to his praises in their owne hou­ [...]s, or with the rest of the faithfull [...] the great congregation? Which [Page 16]we are the rather to beare away, because many that in other places and in ba [...] matters, be bold inough, and very lowd [...] in their cursed speaches; when they should serue God with their tongue, to sing to his praise in the church or in o­ther company, they be mute and dumbe as if this exercise were a thing too bas [...] and vncomely for them. We do furthe [...] learne here, Col. 3.16. what song to sing, euen suc [...] as bee spirituall according to the speec [...] of the Apostle: that is to say such as sa­uour of the spirit of God, and tend to e [...] dification, by the which we may be stir­ed vp to prayse God for his benefites, & the great workes which hee hath done as also put in minde of our owne dutie [...] Such was the song of Moses and Miri [...] am, Exo. 15.1, 2, 3 Ila. 5.1.2. of Isaiah and Salomon, and such b [...] all the Psalmes of Dauid. This al [...] ought to be remembred of vs: for it i [...] not sufficient for vs to sing, except ou [...] songs be such as wee haue heard; an [...] therfore as they are to be reproued tha [...] for too much bashfulnes or scornfulne [...] abstaine altogether from singing, so i [...] [Page 17]their fault very haynous and intollera­ [...]le, that defile their owne mouthes, cor­ [...]upt others, and be offensiue to chaste [...]nd Christian eares, by singing idle, vn­ [...]rofitable, drunken, filthy and vncleane [...]ongs, whereof there is often and lamen­ [...]able vse among the wicked vpon their [...]le-bench, & in other places, where bet­ [...]er orders ought to be. And thus much [...]oncerning the first verse, and the pro­ [...]hets generall protestation in the same. [...] 2 I will doe wisely. Dauid commeth [...]ow more particularly to promise his [...]uty in the seuerall parts of it. And first [...]n my iudgemēt, in this 2.3. and 4. verses what he would be in respect of his owne [...]ife and conuersation, and in the reste [...]ollowing how he would carry himselfe [...]oward others of his house and king­ [...]ome. Now it is not to be omitted, that [...]efore he come to deale more specially [...]bout his publique charge, he first pro­ [...]iseth thus earnestly for the good di­ [...]ection of his owne person. He knew it [...]ery well that it was the duty of such as [...]aue the guidance of others, to guide [Page 18]themselues aright, if they meant by their counsell and authoritie, to keepe them in good order. And indeede this is a cer­taine truth, men desire to find occasions whereupon to refuse and withstand the meanes that should bring them vnto goodnes: if they can espie any faultes in such as teach or gouerne them, they strayght waies imagine that they should neither reproue nor punish them. And to say the trueth, with what authoritie or maiesty can we finde fault with anie, for that which wee our selues committ and make no conscience of? Mat. 7.5, 4, 5 Bee wee not worthily subiect to the reproofe of Iesus Christ? Hypocrite, why seest thou a mote in thy brothers eye, and seest not the beame that is in thine own? So then whereas counsell, reproofe, and correction bee the sanctified ordinances of the Lord, to bring men into order and to keepe them within good bounds, and such as bee in place to administer any of these, be worthy of all reuerence; we may see that the things themselues bee made vnprofitable as water powred [Page 19]out, and the parties (to the dishonour of God himselfe) had in reproach, when [...]here is not a care in them to abstaine from that which they would haue others [...]o leaue, and to doe such good things as [...]hey would haue others to doe. When [...]here is this regarde in such as be aboue others, then assuredly their authoritye, [...]ounsell, instructions, admonitions, and [...]hastisements, shall the rather bee en­tertained to the reformation of many, [...]nd their persons had in the reuerence, which becommeth their place. 1 Tim. 4.12 Tit. 2.7 Wher­ [...]pō it is that S Paul writing to Timo­ [...]hy & Titus, ministers & teachers of the Church, chargeth them with this as an especiall thing, to be examples to their [...]locks; and the selfe same thing dooth [...]aynt Peter require of the elders in [...]is first Epistle: 1 Pet. 5.3. for howsoeuer the Ministers preach well, and execute the Church censures in the best order, yet [...]hall they (as we vse to speake,) destroy [...]y theyr ill life, that which by their good preaching they woulde seeme desirous to builde vp. No maruaile [Page 20]therefore though the Apostles do so ear­nestly warne them of that poynt, and that Dauid (desirous to doe good in his house & common wealth gouernment) vow to be thus watchfull ouer his owne life, that the wicked (with whom he was to deale) might haue no exception at all against him, and the order hee meant to take for their reformation. Let this point then be well marked, as that which is of great importance: And if we bee in any place ouer others in the commonwealth, in the church, or in the house, so as wee minde to helpe them to doe well, by our authoritie, calling, or place; let vs first looke to our owne stepps that they bee straight, vpright, and such as they shuld be: whatsoeuer wee call others from, le [...] vs leaue our selues, and that which wee call them vnto, let vs first put ou [...] owne shoulders to the same; not being like the wretched Pharisies, who layde heauy burthens vpon others, them­selues not touching the same with thei [...] owne fingers. Mat. 23.4. Nor like those of whom [Page 21]the Apostle speaketh: Rom. 2.21.22. Thou that tea­chest other men, teachest thou not thy selfe? thou that preachest a man shoulde not steale, doest thou steale? &c. And yet is this also a course in respect wher­of many bee very faulty: some in the ministery speak against this or that vice, which it is knowen that themselues doe tumble and wallow in. So are wee to say of many that beare offices, by the which they might punish and restrain euill doers, but themselues doe euill, and so offer their place vnto contempt. The like complaint might iustly bee taken vp against many housekeepers, which crye out of disorders in their children and seruants, and yet marre all themselues by their owne sinfull ex­ample, being guilty of horrible pride, couetousnes, scraping and raking by extreame meanes, slaundering and ly­ing, fretting and chafing, mispen­ding the sabaoths, and such other dis­orders, let vs therefore looke to this, and procure reuerence to our place, and authoritie to the meanes wee vse [Page 22]for the reformation of any, by the ho­lie and vnblameable carriage of our selues, that wee may the rather doo good to such as by our calling wee be bound to doe good vnto. Who will not easilie be perswaded, that wee thinke the things whereof wee giue them war­ning, to be so euill as we account them, when they see vs doe the same or the like: nor the things to be so good, wher­to we exhort them; when they shall per­ceiue in our selues no conscience at all to doe them.

I will doe wisely in the perfect way: The latter of these expoundeth the for­mer, they seeme to be both one. To doe 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 wayes of Gods law & word, Psa. 19. 2. Tim 3.15 which conteineth true wisdome giueth wisedome to the simple, and is a­ble to make a man wise to saluation, and what would we haue more? worthily therfore it deserueth the name of per­fection, being absolute in it selfe, hauing [Page 23]nothing superfluous, nor any thing wa­ting, whereunto no man must adde in pain of the curse, and from the which no man must take, in paine of the same. Apo 22.18.19. Psa. 19.7. So it is said in the Psalme: The lawe of the Lord is perfect: and Saint Iames cal­leth it the perfect lawe of libettie, Iam. 1.25. con­taining in it whatsoeuer is necessary for vs to knowe vnto saluotion, either for religion, or for ordering of our life among men And therefore the Papists be here iustly reproued, which at their pleasures adde to the worde of God, and take from it, as if it were an vnper­fect thing, and needed supply or a­mendment from them: shall not ther­fore the curses written in that booke, fall vppon them? But to let them goe, wee bee taught here, what is true wise­dome, and how onely we may become wise, euen by giuing ouer our selues to walke in the perfect wayes of GODS worde, there onely wisedome is to bee 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 [Page 24]doe then shewe extreamest folly, when they thinke to shew the very depth of their wisdome; as it is saide of such in the first to the Romanes, Rom. 1.22. without the light and direction of this worde, men be but fooles whatsoeuer they be thoght of in the world; though for the things of this present life, they haue neuer so many deepe fetches, reaches, and fore­casts; 2. Sā. 16.23 though their counsell among men bee as was Achitophels, euen taken for an oracle of God, yet is there not in them, so much as one crum of sound and substanciall wisedome. Accor­ding as in the fourth and fifth of Iere­mie, Ier. 4.22. & 5.4. the people are charged to be foo­lish because they knew not God: And in the eight Chapt. it is said; that there could not bee any wisedome in them, because they had cast off the lawe of God, Ior. 8.9. where onely true wisedome was to be founde. Let vs marke this well: wee doo all desire to be accounted wise, wee abhorre the name of a foole, wee woulde thinke great wronge offered vnto vs, if any shoulde tearme vs so: [Page 25]and yet it is sure we are no better, except we vnderstand the perfect way of God, and apply our selues to walke according to his word. So farre are we wise as wee knowe that, and so far wee bee ignorant and foolish, as we be ignorant of that: the most part be of another iudgement, they thinke them vnwise, yea verie idiots, that bee carefull to liue after Gods comman­dements, in the deniall of themselues, in mortification, sanctification, and cruci­fying of the world: to beare wrongs and iniuries, to bee readie to forgiue, to loue their enemies, to indure reproaches, stripes, imprisonment, losse of liuing & of life for their conscience; they thinke there is no follie greater. On the other side, they esteeme them wise, that will put vp no wrong, will soone reuenge themselues, with all extremity will pur­sue their owne matters, bee cunning to gaine in the world, can serue for al times, especially, if they can giue wretched counsell, to serue the turne with to ef­fect horrible things, though it bee to lie with the fathers wife, 2. Sam. 16.21. as did Achitophel [Page 26]to Absolom. But these sinfull men con­trole the wisdome of GOD, throwing downe & abasing that which he sets vp, and aduansing that which is abhomina­ble in his eyes. Let vs knowe there is no wisdom but to know God aright, and to reforme our selues after his will: this is to bee wise vnto saluation, euen wise in­deede; for what wisdome is it, if possi­blie wee could with our skill get all the world into our hands, & order all things euery where, according to our own plea­sure, Matth. 19.26. if our soule bee lost and perish in the end. But inough of this; if wee con­sider it well, wee shall see the vowe of Dauid in this, worthie of our speciall obseruation; for it is no common thing, to see the great personages of the world such as he was, to submit themselues to the gouernement of the word: it is a hard thing for a rich man to bee saued, Christ saith; Matth. 19.23, 24. It is easier for a Camell to goe through the eye of a needle. Riches and pleasures choake the good seede of the word in the most of them, Matth. 13.22. as it is saide in the parable. In the Apostles time, God [Page 27]had not called manie such as Saint Paul witnesseth: trueth it is, Matth. 13.22. 1. Cor. 1.26 the fault is not in their birth, high places, riches, and aboundance, which all in themselues be the good blessings of GOD; as they were vnto Noah, Abraham, Isaach, Ia­kob, Iob, Dauid, Iehosophat, Ezechia, Iosia and many others. The onely fault is in the corruption of men, who doo abuse the fauours of God, to contrary endes: 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 libertie vnto euery euill, as if no man might con­trole them: whereas in deed the more of these mercies they haue receiued from the Lorde, the more obedient and duti­full they ought to bee aboue the porer sort: for to whom men commit much, Luk. 12.48. of them they require more: euen as themselues doo looke for more paine­full and trustie seruice at the hands of such their seruants, as they haue done most for; so it becommeth them to [Page 28]knowe, that the Lord hauing done more for them, looketh that they should bee more seruiceable to his maiesty, & who­lie suffer themselues to bee guided by him, which if they doo not, their ac­count shall one day bee verie heauie: for such by the iustice of GOD must suffer great wrath in the end. They therefore whome GOD hath any way aduanced aboue their brethren, giuing them many priueledges and preroga­tiues in the world, knowing how hard a thing it is to bee good stewards of so much, must be so far off from imagining that in respect of their greatnes, they may doo what they list, that so much the rather, they ought with Dauid to vow to be verie watchfull ouer themselues, least the deceitfulnes of honor, riches, and pleasure withdraw their hearts, and so to their owne destruction they shake off the Lords yoake.

Till thou commest to mee: Some hol­ding that this Psalme was made by Da­uid, after he was setled in his kingdome, think that hee promiseth here to conti­new [Page 29]dooing well to the end of his life, so as walking alwaies in the perfect way, hee would euer bee expecting and wai­ting, when the Lord would by death take him out of this world; which they vn­derstand by comming vnto him. If wee take it thus, it offereth a very profitable instruction, which is, that continuallie wee giue our selues to well dooing, that the Lorde when hee calleth vs hence to giue accounts of our seuerall steward­ships may finde vs well occupied, for blessed shall such seruants be. Luk. 12.43. There is great cause why men should be carefull of this, seeing that death it selfe, and the last iudgement (both which shall cer­tainely be) be so vncertaine in respect of their special and particular times: where­vpon it is, that in the Gospell wee be so often willed to watch, to bee alwaies rea­die to meete the bridegrome with the wise virgins, Matth. 25.1, 2, 3. &c. hauing our lampes bur­ning and store of oyle in them, and with the good seruants, Luk. 12.35.36. hauing their loynes girt, and their lightes burning, to waite for the comming of our Lord. For his [Page 30]comming shall be at midnight, Matth. 25.6 vpon the sodaine, like the paines of a woman in trauell, 1. Thes. 53 Matth. 24.43. 1. Thes. 5.2. or as the comming of a thiefe, when men shall thinke all safe and crie peace peace. Now how fearefull a thing will it bee then, to bee taken vnprouided, Matth. 25.3.8. as were the foolish Vir­gins, and with the bad seruant, which imagining that his Master will not come yet, Luk. 12.45, 46. giueth himselfe to drinke with the dronken, and to beate his fellowe seruants. Matth. 24.51. Surelie such a one shall bee sawne a sunder, and haue his portion with hypocrites. It is then a most fearefull estate to liue so, as thou fearest to die, and to come be­fore the Lorde to giue vp thy reck­ning; it is therefore a profitable me­ditation and a necessarie indeuour for vs, alwaies to remember that wee must die, and bee iudged; and be­cause wee knowe not when the time hereof will bee, therefore to giue our selues no rest, till our consciences and conuersations bee brought vnto such an order, that resting vppon the [Page 31]mercie of our God, wee may cheare­ [...]llie with Saint Paul desire and wish [...]r our dissolution. Phil. 1.23.

But for my part, I will rather in­ [...]line to such as thinke this Psalme [...]o bee made before Dauid came to [...]he Kingdome, and that in these [...]ordes: Till thou come to mee, hee [...]eaneth the accomplishment of that which was promised him concerning [...]is establishment in the throne: for [...] is the Lord saide to come vnto vs, [...]hen hee bestoweth any speciall be­ [...]efit, as in Genesis it is saide: Gen. 18.10. I will [...]ertainelie come againe vnto thee, accor­ [...]ing to the time of life, and Sarah thy [...]ife shall haue a sonne: and then this [...] bee the meaning of the Prophet. [...] Lorde I will tarrie thy leasure, and [...]eepe my selfe within the boundes [...]f my duetie, till thou hast accompli­ [...]hed that which thou hast promised [...]nto me, though thou delay the matter, [...]nd put mee off, I will bee content to walke in the perfect way, and not once [Page 32]presume to goe a side out of it, to com­pas that which thou hast saide that thou wilt giue me. And according vnto this promise of Dauids, wee may see how he carried himselfe: for although there were a great space, 1. Sam. 16.13. & 1. Sam 31. betwixt his annoyn­ting, whereby hee was by Gods owne mouth proclaimed heir apparant to the crowne, after the death of Saul: notwith­standing hee had the hearts of the sub­iects: 1. Sam. 18.7 1. Sam. 18.1 insomuch, as the women in their songs extolled him aboue the King; though the soule of Ionathan the kings sonne were lincked fast to him, and so he might haue conceiued hope to haue made a great part against Saul, which continuallie prouoked him, by his most cruell, outragious and vniust persecuti­ons: yet Dauid kept himselfe in his vp­rightnes, hee hasted not by any indirect attempt (as did his owne sonne Abso­lom afterward against himselfe) to seeke his owne reuenge, 2. Sam. 15. &c. nor to displace the king & his seed, which he knew in time were to be remoued; but patientlie wai­ted vpon God, dooing his wil. Yea when [Page 33]God two seueral times, 2. Sam. 24.6 2. Sam. 26.12. had put him into his hands, once in the caue where Da­ [...]id and his men were hidden, another time in Saules owne tent, whether with such courage hee had aduentured: hee was so farre off, from taking awaie his [...]ife, which easilie hee might haue done, [...]hat it grieued his conscience so much, [...]s to haue cut off the lap of the Kings [...]arment at the one time, 2. Sam. 24.6. & he sharplie [...]eproued Abner for guarding the Kings [...]erson so weakelie and careleslie at the [...]ther. 2. Sam. 26.14, 15, 16. Thus did the holie man car­ [...]e himselfe in the perfect waie of pa­ [...]ience, and loyaltie to his cruell prince, [...]nd persecuting father in lawe, till GOD himselfe by the waie that hee [...]ppoynted, had set him in the Kinges [...]ate. And so wee bee taught here [...]oncerning such things, as in time be [...]kelie to become ours, either in re­ [...]pect of the generall promise of GOD [...]ade to vs, or else of the ordinarie [...]aie, whereby hee conueigheth such [...]ings to his Children, to attend vp­ [...]n him patientlie, till it please his [Page 34]Maiestie to giue them vnto vs. He knoweth the most fit season to doo eue­rie thing in, when it shall most aduanc [...] his name, and yeeld vs especiall comfor [...] we may not therefore prescribe him, t [...] appoint when wee will haue any thing neither must we, if hee tarrie long ente [...] into any euill course, for the attaining o [...] that which hee hath passed vnto [...] by his worde alreadie, but still pe [...] seuer to walke in his waies, till he [...] bring euerie thing to passe, beeing a [...] ­sured, that for as much as hee is ho­lie and true: Apoc. 3.7. therefore hee will neue [...] fayle vs in the ende. This wee ough [...] to remember; for euen they whic [...] bee well disposed, doo often offen [...] herein: Gen. 15.5. Ge. 16.1.2. Abraham and Sarah had God promise to haue seede, but becau [...] it came not so soone as they desire [...] they forget themselues shamefullie [...] Sarah becommeth no better than [...] baude, in putting her maide into he [...] Husbands bosom, and the olde ma [...] is too easilie intised to defile his bodi [...] with horrible adulterie, and that wit [...] [Page 35]an Aegiptian stranger. Gen. 25 23. and Gen. 27.6, 7. &c. So also Rebec­ [...]ha beeing assured by the Oracle of GOD, that Iaakob should haue the birth-right, and superioritie ouer E­ [...]au, taketh an indirect and sinfull course, in teaching her sonne to dis­semble and lie; and so by wicked meanes [...]o attaine that, which GOD had be­fore assuredlie promised. If such rare godlie personages as these, were thus soone drawne aside in this case, what [...]ause haue we to feare and stand in awe? Therefore wee must alwaies remem­ber; that as GOD promiseth good thinges to vs, for our Soules and Bo­dies: so must wee not bee our owne [...]aruers of them, but onelie content [...]ur selues to come by them by such waies as GOD alloweth and hath made lawfull vnto vs, beeing well bleased to bee without them so long [...]s hee seeth good, assuring our selues, that in their due time wee shall attaine them. And so much dooth Dauid teach [...]s. Howsoeuer therefore the Lorde hath promised to such as feare him, [Page 36]health, Children, and other outward necessarie and conuenient things, ye [...] if wee be without these, or any of them, wee must bee content, and tarie his lea­sure, in any case not presuming to vse anie euill waie forbidden by him to attaine and compas them. It followeth.

I will walke in the vprightnes of my heart, in the middest of my house. He vow­eth here that hee would not onelie stu­die to carrie himselfe well before me [...] and in companie, but also secretlie in hi [...] owne house, within his owne walles where hee had no witnesses to see o [...] heare him, euen there to keepe a watch ouer his heart, that it might bee singl [...] and vpright, and his conuersation such as it ought. Which thing proueth tha [...] hee did vnfeignedlie feare God, dooing good things and abstaining from euill, e­uen for conscience sake, because GOD had commanded the one, and forbidde [...] the other without seeking the praise, o [...] fearing the displeasure of men: and in­deede this minde ought to bee in eueri [...] of vs, when wee bee alone by our selue [...] [Page 37]to doo our duetie, as well as if all men beheld, and to bee as carefull then not to sinne, as if all the worlde looked vp­on vs: for hee that is holier and mighti­er than they all, euen GOD himselfe seeth vs euerie where: his eyes beholde all things, they are naked vnto him, Pro. 15.3. Heb. 4.13. wee cannot any where hide our selues, neither vppon the Sea, nor vppon the land, neither in the day, nor in the night, hee seeth alike in both, darkenes and light bee all one to him, as Dauid saith [...]n another place. Psal. 139.12 Ier. 17.10. Yea he searcheth the hearts, and is priuie to the secret conceites and purposes thereof; how much lesse can any word or action of ours, (though spoken or done neuer so closelie) be hidden from him? Wee may well thinke that Dauid meditated thus with himselfe, and therefore the rather promised to be as watchfull in his house and priuie chamber, as hee was in the sight of all the worlde. And surelie it will not a little helpe vs, to this Chri­stian and conscionable dealing, if wee often thinke with our selues vpon Gods [Page 38]continuall presence, if wee say where­soeuer wee bee: God is in this place, hee will heare and see, whatsoeuer I doo imagine, speake, or doo. Doo we not perceiue, that the presence of a mor­tall man or woman, dooth manie times bridle vs from that which wee would doo, if wee were alone? Is there any al­most so shameles, to steale, commit for­nication, lie, deceiue, slander or curse, when other bee present to beare witnes of their naughtines? And should wee not much more master our selues from euill, if wee alwaies remembred, that GOD which will one day iudge vs, is with vs euerie where? How would a thiefe feare to steale before him, that he knew should after bee his iudge? And how should wee tremble to doo euill in the presence of him that shall iudge the world? Gen. 18.25. This ought to be thought vpon by vs, for there is much hipocrisie, there bee many dissemblers; which whatsoe­uer they doo wel, it is onlie because they would be seene of men as Christ saieth, Matth 6.2.5. when they be in companie they vse good [Page 39]speaches, and sometime will doo good [...]eedes; but alone, or in their houses with such as they dare trust, they boldlie ad­ [...]enture vpon euerie abomination, there [...]s scarce any thing so horrible, but they giue themselues vnto it. One to profane [...]he sabaoth, to adulterie and fornicati­on: another to dronkennes, another to slandering of the quicke and dead, to speake euill of those whome they praise to their face, to passe al bounds in chafing and fretting, Amos. 8.4.6 to oppresse the poore and needie, to take all aduanta­ges of them, Isa. 3.16. and to grinde their faces as the Scripture speaketh. And yet when they bee in companie, especiallie of such whome they cannot but reue­rence for their callings and graces, and of whome they desire to bee well thought and reported, they pretend great holines, as if they had as much desire as coulde bee in any, to doo well themselues, and to haue their houses brought into good order. Doo not these plainelie witnes themselues to bee guiltie of horrible Idolatry, in that they [Page 40]more feare man, Isa. 2.22. Heb. 12.9. whose breath is in his nostrells, than they doo God himselfe the father of spirits, in that they dare pre­sume boldlie to doo and speake that be­fore him, which they would be ashamed shuld come to the knowledge of any, ne­uer so meane, much more of a Magi­strate, a preacher, or some such other. The Lorde meeteth with such as these often in this world, beside the iudge­ment at the last day, that shall bee pro­nounced vpon their hidden things; Eccl. 12.14. for as euen now hee is priuie to their most secret priuities: so sometimes hee cau­seth such things to their great reproach to be commonlie knowne abroad, which they most carefullie and cunninglie (as they thought) deuised in their closets; and howsoeuer in respect of their great callings, they bee now and then spared, while they be here aliue, because there be few that dare tel such the truth: yet at their death often the sting of conscience inforceth thē to lay opē their abominati­ons in the bitternes of their soules, & be­ing once dead there is no further sparing [Page 41]of thē. The scrol and register of their ini­quities is layd open before the worlde, so as their name was not so honourable & precious in their life, by the faire shew of painted holines they made, as it be­comes shamefull and dishonourable af­ter their death, when the chanell is ra­ked, and the truth of their secret wic­kednesses is brought to light. Dauid himselfe wee may think conceiued, that it should neuer haue been reuealed, con­cerning the defiling of Vriahs wife and the slaughter of her husband his faithful subiect: for assuredly hee dealt warilie; hee had men for the purpose, some to keepe his counsell that brought her to him. Either he wrote himself, 2. Sam. 11. or els had some other trustie secretary to write to Ioab. But beholde howe the iust God suffereth not that worthy man to beare away this scotfree. It was not long after brought to light, & now all the Church in the worlde ringeth of this adulte­ry and murther committed by Dauid. Let vs therefore bee wise and keepe a watch ouer our selues, to doe, speak and [Page 42]thinke alwaies that which is righteous and good, not only when we be seene & heard of men, but also, when God onely that shall iudge, is present as he is euery where, according to that which Da­uid voweth here.

3 J will set. As he had before promi­sed to doe well, so here he protesteth to keepe himselfe from euill, according to the duty which he ought vnto the Lord. For so indeede the case standeth, be­twixt his maiestie and vs, we are bound to him in two bands, the one to doe whatsoeuer he commaundeth, the other to leaue vndone whatsoeuer hee for­biddeth, so as we bee alike guilty be­fore him, if wee doe the latter, as if we leaue vndone the former. A poynt to be marked of vs: But the speech of the pro­phet is to bee considered; for hee saith not, I will keepe my selfe from this or that wickednes, and from some things that bee euill, but from all manner of euill whatsoeuer, so as hee woulde not in any thing presume to do that which God had forbidden.

He knew well that the Lord requi­ring perfect obedience, had not restrai­ned him in some sinnes, and giuen him a dispensation in others; whereupon he voweth thus solemnly, that hee would set no wicked thing before his eyes. Teaching vs by his example, how care­full we ought to be to purge our selues from whatsoeuer is offensiue to the ma­iesty of God, though it sauour neuer so much of profite and pleasure vnto vs. And thus be we taught in other places of the scriptures, 2. Cor. 7.1. as where the Apostle sayth: 1. Pet. 2.1. Let vs clense our selues from all filthines of the flesh and of the spirite. And againe: Laying aside all maliciousues, and all guile, and dissimulation and enuie, and all euill speaking, as new borne babes desire the sincere milke of the word. S. Iames also exhorteth after the same maner saying: Iam. 1.2 [...] Lay aparte all filthines and superfluitie of maliciousnes. The sord (all) is to be no­ted; for it warneth vs of the selfe same thing, wee heard before, namely that there must not bee fostered in vs any maner of corruption either inwardly or [Page 44]outwardly, because the Lord whose we bee, for as much as hee hath bought vs with a price, will bee glorified of vs in bodie and in spirite, 2 Cor. 6.20 as it is saide: wee must remember, that as one disease in the bodie, if it be not looked vnto, will bring on many other diseases and death itself in the end: So if we entertaine any one sinne, and submit our selues vnto it, it wil not only bring in other sinnes, but also condemnation it selfe at the last: euen as we be taught by Saint Paul, say­ing: 1. Cor. 6.9.10 Be not deceiued, neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor raylers, nor extortio­ners shall inherite the kingdome of God. And in another place it is written: Apoc. 22.15 with­out shall bee dogges and inchanters, and whore mungers, and murtherers, and Ido­laters, and whosoeuer loueth or maketh lies. From which places wee are to learne, that the holy ghost saith not, hee that is all these, or doth all these shall be con­demned, but hee that without repen­tance is any of these, or giueth himselfe [Page 45]ouer to any of these. We desire that our seruants should be obedient to vs in all things, & so it is their duety in the Lord: ought we not much more to subiect our selues as dutifull seruants to God our maister in heauen. Col. 3.22. We greatly disalow it, if a seruant in some poynts seruing vs very wisely, carefully, and faithfully, should in other thinges presume to walke in a course contrary to our plaine commaundement to vex vs. And shall we thinke, that the Lorde hath not iust cause to burne in wrath against vs, if wilfully we shall go against his expresse and knowen will, howsoeuer in other things, we pretend some care to doe our duetie? let vs therefore looke well vnto it. Wee see here what puritie of bodie and minde we should striue vnto by the example of Dauid. True it is, wee can neuer attaine this while we be here, to be altogether without fault, but this is the thing which wee must ayme at and pray for. And therefore they be wret­ched men which vse to reproch such as haue this care as if they were too pre­cise. [Page 46]They be far inough from thinking thēselues pure without sin, which they know and professe they cannot be here; although, on the other side, they both know and professe to all the world, that (to their vtmost) they ought to endeuo [...] and labour for this perfection. And so brethren let each of vs doe: we haue this care of our bodies, that there is not any infirmitie, be it neuer so little, which we seeke not to cure: the least spot in our faces we cause to be wiped away, and the least weede in our gardens to be pulled vp: ought we not much more to be care­ful to rid our soules of euery corruption, especially the danger being so great, as we haue heard before. This poynt is the rather to be vrged, because many, which in their bodies, houses, and gardens be too too curious, to haue all things, neat, fine, handsome, and trim, are content that their soule, be laden with corruptiō, full of stinch, sores, & botches, ouergro­wen with the briers & thornes of sinne, to haue no sound or smooth place in it; and especially if they make shewe of [Page 47]care in some things, they streyt imagine that in other things God will bee con­tent and beare with them, notwithstan­ding they take liberty. So shall you see that some, which would seeme to make conscience of theft, whoring, drunken­nes, and open blasphemy, wil yet profane the saboth by iournies, markets, accoūts casting, sending seruants here and there; they be cruel & oppresse, they be proud, they make no scruple at all to spend that riotously, & in vaine vnnecessary pomp, which ought to be laid out to maintaine Gods seruice. But let vs beware of such things: Sathā careth not how he haue vs, so hee may haue vs at all, whether by whordome, pride, oppression, or by any other sin. The reward of euery sin being death without true repentance and the mercy of God, we must take heede of e­uery one, bee it neuer so smal in our eies. We must hate euen the garmēt spotted with the flesh, Iude 23. yea abstain from euery shew of euil. 1. The. 5.22 And euil must not be mea­sured as it seemeth to vs, but as it is in y^e sentence & iudgemēt of the Lord y^e law­giuer & iudge. We ought to be so far off, [Page 48]from fostering our selues in any one sin, that cleane contrarywise, we should cō­sider what the sinne is whereunto wee be most giuen, and into the which wee fall most often and easily, and from the which wee bee hardlyest reclaymed, a­gainst that wee should strengthen our selues with spiritual armour. As in towns of warre that be besiedged, the fortifica­tion is most, where the wall is weakest, & it would be coūted madnes to rampier vpon the south side wher no assault is, & to leaue the north side naked and open wher the battery is hot, & the aduersary ready to enter: so ought it to bee in our spirituall warfare. Thou cryest out vp­on adultery, whoredome, drunkennes, and blasphemy: against these thou art armed on euery side, Sathan assaulteth thee not there, he knoweth it were but vaine and lost labour; for the shame of the worlde, weaknes of bodie, or feare of punishment by the magistrate doth bri­dle thee. He that knewe Eue to bee the weaker of the two and therfore also laid battery at the saluation of mankinde in [Page 49]her rather than in Adam, knoweth also where thou art weakest, and where he is most likely to preuaile, and there giueth thee the battaile, peraduenture thou lo­uest the world ouer much, thou couetest [...]iches or honour: looke to thy selfe, whē the question is about such things: when occasion offereth it selfe into thy hands to attaine these by euill and vnlawfull, wicked and sinfull meanes, Sathan will not faile to make thee offer of all the world, if thou wilt robbe God of his due and fall down to worship and obay him, as he did to Iesus Christ. When there is an offer made thee to come by any of these, with the breach of Gods commā­dement, with his dishonour, and the dishonor of thy profession; beware least then Sathan not onely assault thee, but also ouercome thee. It may be that thou art giuen to impatience, to be soone stir­red, easily prouoked, and then to for­get thy selfe, to passe all good bounds, take heede when thy patience is tried, whē thou art ill dealt with & abused, by thy husband, wife, children, friends, e­nemies, [Page 50]or such from whome thou loo­kedst for all good, duetiful and comfor­table vsage, least then Sathan draw the [...] to that which is altogether vnseemely & vncomely for thee. It were too long to recken euery particular. Sathan know­eth the time when, the place where, and the occasion wherupon he is likest to surprise vs: we ought therfore (knowing his slights) to be armed from top to to [...] with the whole armour of God, that w [...] be at no time, nor in any part of vs vnar­med, and so put our selues in danger to be vtterly spoyled. And this in my iudg­ment is not the least poynt of wisdome in a christian, if wee know what the sin [...] be, with the which we are most easily o­uertaken, against them to strengthen ou [...] ­selues: as on the other side it is ex­treame folly, for vs to bee in detestati­on of some corruptions, whereinto for some outward respects, wee bee not like [...] to fall, and in the meane time, to ly [...] open to the assaults of the deuill in o­ther iniquities, which with lesse dan­ger of credit, and feare of men we may [Page 51]doe. Let vs goe on to the rest.

I hate the works of them that fall away. By them that fall away, the scripture cō­monly vnderstandeth such, as leaue the standing that sometime they had, that [...]s, forsake and turne away from the holy profession and good life, which before they made shew of, as the sow washed to her myre, and the dogge to lick vp a­gaine his filthy vomit: according to the speech of Saint Peter. This Dauid saith, he did hate. 2. Pet. 2.22 His speech must be marked of vs, for it sheweth the vehemencie of his affection against this iniquitie. Hee saith not, I mislike it, or it discontenteth me, but I hate it, I abhorre it, it is an abhomination vnto mee And indeed thus wee ought to be disposed, against euery sinne, especially against the height of sinne, and highest of sinners. Saint Iude willeth vs to hate the garment spotted by the flesh: Vers. 23. and this Prophet in another Psalme saith, Psa. 139.22 that hee hated the wicked with an vnfayned hatred; not in respect of their persons, but in respect of theyr horryble transgressions, [Page 52]by the which they rose vp against Go [...] himselfe, as it is there written. This i [...] the zeale that ought to be in vs, and the [...] ­fore be we redeemed after this maner t [...] be zealous, Tit. 2.14. as the Apostle speaketh I hi [...] zeale is not only in our feruent and bur­ning desire toward that which is good but also in a vehement loathing & dete­station of all that is euill. Let vs look vn­to it, and take heede of lukewarmnes seeing the Lord threatneth to spue ou [...] such. Apoc. 3.16. And yet is this a common corrup­tion: men doe good things coldly, as i [...] they had no life at all in them. So they pray, heare the word, and do the worke [...] of charity and mercy, as if they did them with wearines, and had no comfort i [...] them.

There is no heate in them against sin [...] and sinners; when their owne faults and the faults of others bee in question, they thinke it sufficient to say, it is naught, or it was not well done, when often­times they smile and laugh at whore­dome, dronk ennes, theeuery, swearing, profaning of the sabaoth and such like. [Page 53] [...]o far off they be from the zeale of God, [...]hich cannot but worke in such as haue [...], an earnest inward dislike, and wring [...]orth from them speeches and actions [...] shew it abroade. Such was the zeale [...]f Moses, when for the peoples Idola­ [...]ie, hee brake the tables of the Lawe: Exo 22.19. Num. 25.8. Of Phineas when he slew the Israelite [...]nd the Midianitish woman commit­ [...]ng fornication: Ezra. 9.3. Of Ezra renting his [...]othes, & tearing the haire of his face, [...]hen he heard of the vnlawful mariages [...]mong the people of God: Neh. 13.15 Of Nehemi­ [...]h, against such as profaned the sabaoth [...]y their markets, protesting hee woulde [...]y them by the heeles if they did it any [...]ore: Neh. 13.21. 2. Pet. 27. Of Lot vexing his soule in So­ [...]ome at their wretched conuersation; Ioh. 2.15. [...]nd of Christ himselfe whipping the [...]uyers and sellers out of the Temple. [...]rue it is, the actions of some of these [...]ere extraordinary, neither is it lawfull [...]or euery priuate man to follow them. [...]ut thus far euery of them doe require [...]ur imitation, that our hearts inwardly [...]e no lesse set on fire against sinne, than [Page 54]were theirs and that so far as our calling will giue vs leaue, wee doe outwardly i [...] speech or otherwise make the affection of the heart to appeare. Hee saith tha [...] this should not cleaue to him; his mea­ning is, that howsoeuer others turned a­side or fel away, yet he would still conti­nue in his vprightnes. And so hee doth teach vs in the ordering of our life, not so much to looke what others do to follow them, but to consider what God com­mandeth vs, and to doo that: for we liu [...] not by the example of any, but by th [...] rule of Gods lawe. He dooth not bid v [...] in all things to follow any man: and in­deed if we did, in many things we should doo amisse. S Paul himself, requireth v [...] to follow him no otherwise but as he fo­loweth Christ. 1. Cor. 11.1 This is a thing that nee­deth to be vrged: for many offend very much in it. They thinke they may law­fully do that which others do, and ther­fore do rather respect what is the course of other men, thā what it is that God cō­mandeth. And yet their madnes herein appeareth the more, that they propoūd [...] to themselues the examples of the worst [Page 55]places, and the worst disposed persons. As for example, they which dwell in towns wher the light of Gods word shi­neth, discouering al darknes whē they be [...]alled vpon to doe their duetie to leaue this disorder or that, in the abuse of the [...]abaoth or otherwise: They streyght al­ [...]eadg, that in such a town & such a town (naming a town vntaught) they do so, & why should not we do so too? So is it for speciall persons, the most parte take ex­ample frō profane & godles men, wheras our safer course were, if we wold needes be directed by others, to looke to such as be better taught thā our selues, & haue gotten a greater measure of spirituall grace. Pro. 2.20. So Salomō exhorteth vs to walk in the way of good men, & in the Epistle to the Heb. Heb. 6.12. we be called vpō to be follow­ers of such as through faith and patience haue attained the promise. And yet these must not otherwise bee regarded, but as they treade in the steppes of the LORD. For what man was euer without faulte? woulde any thinke that his wife had warrant to playe the [Page 56]harlot, because other women doe so? or would any man take it well, that his ser­uant should say vnto him, other mens seruants commit whoredome, haunt alehouses, be gamesters, lie out of their houses, neglect their busines, therefore I wil do so too. Euen so know it thou, that it shall not help thee before the Lord to say that others did this or that, therfore thou thoughtst it lawfull for thee to doe the same. For God gaue not thee (as I saide) the examples of men to liue by, but his owne commandements. Wher­vnto men fearing God haue had regard, when all others liuing in their time & in those places were corrupt and naught. So was Noah a iust man in his generati­on, Gen. 6.9. when all flesh was gone out of the way. 2. Pet. 2.7. Lot cōsented not to the wickednes of the Sodomites, but was grieued at it. Iob feared GOD in the land of Vz among the heathen & ther kept his chil­drē in good order. Iob. 1.1. Luk. 1.6. Zacharie & Elizabeth in those euill dayes walked in all the commandements of GOD. Ios. 24.15. And Iosua vowed y^t whatsoeuer others did he & his [Page 57]house would serue the Lord. And this ought to be our course, we must chuse ra­ther to goe to heauen alone, than to hell with companie; to walke in Gods com­mandements though there be no other to goe with vs, rather than to ioyne with all the world in abomination and sinne; we must be content though for our few­nes this waie, men note vs, poynt at vs, and say, there is a professor, a holy man, a Gospeller or such like: we may not be like others whatsoeuer in any thing that is euill, but still keepe our selues in the feare of God, notwithstanding all else should goe aside from him.

Concerning them that haue begun wel, and continue not, their state is feare­full, for the Lord requireth, that we hold on to the end telling vs, that such onelie be blessed, so as whatsoeuer they haue done or suffered before for his sake shall be in vaine except they perseuer, accor­ding as it is plainely to be gathered from the words of our sauiour Christ. Matth. 24.13 Ezech. 18.24. And out of Ezechiel, where wee bee taught, that if the righteous man forsake his [Page 58]righteousnes, and returne againe to the seruice of sinne, then al his former good­nes shall be forgotten, and he shal dye in the iniquity which he hath committed. Yea Saint Peter saith, 2. Pet. 2.22. it had been better neuer to haue knowne the waie of righ­teousnes, than hauing entred into it to forsake it, and to returne to the former bondage, like the sow to the mire, & like the dogge to his filthie vomit: whereup­on it is that in the word of God, we bee so often exhorted to continue in the truth, and that S. Paul praieth to God for some that they might hold on to the end. Phil. 1.10. And let vs I beseech you looke wel vnto it, that we do not vpon any occasi­on suffer our selues to bee drawne out of the way, vnlesse we meane to lose all wee haue done before. Let vs not be wearie of well doing, Gal. 6.9. there will come a time to reape, if we faint not, when wee shall see, that our labour in the Lorde was not vaine: 1. Cor. 1 5.58 let vs vse all good meanes of praier, preaching, the Sacraments, and other christian exercises publique and priuate, that we may not onelie continue [Page 59]in the good whereinto wee bee entred, but also increase and goe forward, e­uer waxing better, as Salomon saieth, The waie of the righteous is as the sunne that shineth brighter and brighter, Pro. 4.88. euen till the perfect daye. And so much the rather ought wee to bee carefull of this, because as sathan and our owne corruption, will doo what they can to keepe vs from euer entring into the right waie; so beeing entred, they will not cease, to doo what they can to push vs out of it againe: whereup­on there is sometimes offer made vnto vs of profits, or of pleasures and de­lights if we will leaue that good course of ours; sometimes wee bee threatned with the losse of friends, with the losse of goods, and of life it selfe. Now it shall bee impossible against the allu­ring intisements of the one, and the battering cannon shot of the other, to keepe fast the faith and a good con­science, except by praier and other holie meanes, wee get vnto our selues in­uincible strength, which also God hath [Page 60]promised to giue, if wee seeke it at his hands and bee not wanting vnto our selues. Euen as we see the field alreadie fought & won, not only by Christ him­selfe our head but also in his name by many our brethren compassed with like infirmities, whose bodies bee asleape in the earth, their soules in heauen trium­phing ouer satan, sinne, the world, and all their enemies. It followeth.

4 A froward heart shall depart from me: we doo commonlie call it froward­nes, when vpon euery small occasion we bee disquieted, testie, and angrie; which indeede is a great fault: for patience becommeth the children of God, they must not rashlie bee angrie, nor easilie prouoked to wrath: Eccles. 7.11 Bee not thou of an hastie spirit to be angrie (saieth Salomon) for anger resteth in the bosome of fooles. But by a froward heart here, wee are to vnderstand a thing more generall, name­ly a corrupt heart, that stoopeth not vn­to God such as be the hearts of all men by nature. So as Dauid here voweth no other thing, than that which Christ cal­leth [Page 61]vs vnto, Matth. 16.24. Ephes. 4.22 when he saith let a man de­nie himselfe: and Saint Paul, where he saith, put off the olde man; he meaneth then, that he would looke to the refor­mation of that heart of his, which by na­ture was peruerse, froward and crooked, he would labour to bring that into good order. Wherein he sheweth great & sin­guler wisdome: for this is the right way to amend the life, Pro. 4.23. if men begin at the heart. From thence commeth life and death, from thence issue adulteries, for­nications, euill thoughtes, murthers, theftes, false testimonies, slanders: Matth. 15.19. Matth. 12.34. of the aboundance therof the mouth speaketh, as it is in another place; yea the eyes see, the hands worke, the feete goe, and the whole outward man is applied; that is as it were the commander and directer of al the members and parts of mans bodie. Therefore as hee that desireth to haue sweet and wholsome water flowe, must first purge and make cleane the spring head, so he that desireth to haue his out­ward conuersation reformed, must be­gin at the heart, praying that that may [Page 62]bee cleane, Psa 51.10. as Dauid dooth in another psalm. And indeed they that cōtent thē­selues to do some good deeds, or to leaue some euill things outwardly, without la­bour to plant sound knowledge in the heart, with loue of the one & hatred of the other, do like those foolish mē which pretending a desire to haue al weedes re­moued out of their gardens, cut off only the toppes & let the rootes grow, or de­siring to haue wholsome hearbs & flow­ers growe, plant only the leaues of them. Let vs therfore keep the heart with al di­ligence; & seeing it is in vs by nature no otherwise, Ier. 17.9. than deceitfull and foule, ig­norant and naught altogether, like an old rotten filthy garment that cannot be amended, let vs put it off as S. Paul saith, refusing to take any direction from it, and wholy resigning vp our selues to the Lord, praying him to giue vs a new heart and to take away the old, Ezech. 11.19 as he hath pro­mised.

I will know none euill: Psal. 1.6. Matt. 7.23. that is, I will ac­knowledge or like of no euill, as this word knowe, is diuers times thus taken [Page 63]in the scriptures: so then whereas in the verse going before, he vowed to do no euill, here he voweth that his inward af­fection should be answerable to his out­ward practise. And it is a thing worthy to bee remembred and followed of vs; for there bee many, which outwardlie leaue euil, whose heart notwithstanding taketh pleasure in euill, so as they had ra­ther do it, if they were not for some out­ward respect of fauour, shame, credit, or punishment kept from it; in whom sinne is rather restrained, than mortified or slaine by the spirit, as it is in the faithful. Rom. 8.13. And so they shew themselues to be very hipocrites, & in a fearefull cursed estate. We must therfore learne of the prophet here, y^t all outward leauing of euill, must com from an heart abhorring euill, if we wil haue our leauing of it, to please God. For otherwise what do we more thā the heathen, who for some causes absteined from euill things, although the heart were altogether set vpon mischief? And thus much concerning that which Da­uid voweth for his owne person. In that [Page 64]which followeth in the Psalme, he she­weth vs what a one hee woulde bee 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 vs, as an especiall signe of a good conscience in the Prophet. For he contenteth not himselfe, with generall well dooing, but also promiseth to per­forme such dueties as apperteined to his more particular callings: euen as this was his duetie, and is the duetie of euery of vs, not onely to learne what appertei­neth to vs as we are Christians, but also what we ought to doo in this or that cal­ling, wherein God hath set vs. For thus hath he disposed of things in this world, as it is in the house of a great personage, where beside the common seruice of the house, manie haue their speciall offices, one in the chamber, another in the hall, another in the stable, another in the pa­stures, which euery one in this seuerall place must looke vnto So hath the Lord don with vs here: beside the general du­ties cōmon to all that professe his name, [Page 65]one of vs is a Magistrate, another a Mi­nister, another a housholder, one a sonne or daughter, or a seruant: one a rich man another a poore man, one a buier, ano­ther a seller: euery of vs ought serious­lie to consider, what place we haue, and to doo such dueties as belong vnto the same. For as it will not discharge him that hath the charge of the chamber, kit­chen, or stable in a noble mans house, to busie himselfe neuer so much in such things as belong to al the houshold, if in y^e meane time the things of their proper offices be neglected: so will it not dis­charge vs before God, though we shew great zeale in the cōmon dueties of chri­stianitie, if we be careles & negligent in our particular callings. Therefore it is in the word of GOD, that each state is taught seuerallie. Kings and magistrates what belongeth to them, Ministers, what to them, priuate men, fathers, mo­thers, husbands, wiues, childrē, seruants, rich, poore, their dueties proper to their seuerall places, that no man might think to goe awaie with a shew of a generall [Page 66]good meaning, y^t is not careful to do that which apperteineth to his place. This is the rather to be stood vpon, because the most part be faultie about it, the nūber being very few, which haue any consci­ence at all of their speciall office and calling. Where almost is a minister that doth the workes of a minister? Where is a magistrate that dooth the workes of a Magistrate? Where is the housgouer­nor, the rich man, poore man, husband, wife, childe or seruant, which through­lie 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 hee is an honest man, hee liueth well, though hee preach not: whereas the thing that dooth speciallie commend a Minister indeede is his preaching, when it may be trulie saide of him, he is a skil­full and painefull teacher. So they say of men in place of gouernment: they bee good gentlemen, and keep good houses; whenas oftentimes many of thē punish not offences, and suppresse not disor­ders [Page 67]in the places where they dwell, as were their dutie. Whereas the proper commendation of such were this: hee is a good iustice, hee hunts out naugh­tie persons, hee flieth no paines nor expences to finde out euill dooers, hee examines causes wiselie and through­ [...]ie, the countrie hath much good by him, they that liue well haue succour and defence from him. So likewise they praise houskeepers and such as bee rich, saying of them, that they be ho­ [...]est, dealing vprightly and iustly, when [...]n the meane time, they bee carelesse to order their children and seruants in the [...]eare of God, as is the duetie of such as [...]aue the charge of famelie, and relieue [...]ot the necessities of the poore, as ap­pertaineth to such as haue riches and a­ [...]oundance. We haue therfore as you see [...]ur lesson to learne here of Dauid, which [...]s to consider what is the speciall calling [...]f each of vs, and to do the workes of the [...]ame according as he voweth.

Him that priuilie slandereth his neigh­ [...]our I will destroye. The Prophet [Page 68]speaking of destroying, doth teach vs ac­cording also as wee haue heard before, that a magistrate must be a punisher of euil doers. This is a speciall end why he beareth the sword, euē to draw it out vn­to execution where God commandeth. Rom. 13.4. And as it is in the book of the prouerbs, where Salomon saith: Pro. 20.26. A wise king scatte­reth the wicked, and causeth the wheele to turne ouer them; meaning that he dooth sharply punish whē occasion requireth. To neglect this is an heynous offence [...] the Lorde in such a case pronounceth them accursed that doo his worke negli­gently, Iere. 48.10. and with-hold their swords from bloud. Ahab not slaying Benhadah king of Siria, heard a fearefull sentence from the Prophet of the Lord: 1. King 20.42. Because thou hast let a man goe, whome GOD had ap­poynted to death, therefore shall thy lif [...] bee for his life, and thy people for his peo­ple. 1. Sam. 15.23 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, Psal. 137.9. which dash yong Chil­drē against the stones, when God would [Page 69]haue execution done. And howsoeuer these be examples takē from that which the Lord required to haue done, to the professed enemies of his people, and the reprofes be against such as spared them: yet the truth holdeth against all the wic­ked, that the sinne is feareful and dange­rous, to pittie, spare, and not to punish, whē the Lord commandeth. This would be remembred, for euen they that be not of the worst disposed, but haue excellent graces in them, be too too remisse in this matter: insomuch as there is scarse any so base and vile, whose fauour and good opinion they desire not to reteine, and therefore forbeare them in their euills, farre more than is meete and comely for gouernement: so as peraduenture it were not easie to determine, whether they doo more harme with their softnes toward these, than they doo good by the loue and fauour which they pretend to the godlie.

Hee nameth here some vices for all; concerning slandering, it is when by re­ports otherwise than duetifull, the cre­dit [Page 70]and estimation of another is impea­ched: and by neighbour, we are to vnder­stand all with whome any way wee may haue to doo, as our sauiour Christ tea­cheth vs in the parable of the Samaritan. Luc. 10.30. Now when hee speaketh of slandering priuelie, he setteth out vnto vs the prac­tise of slāderers, which is, behind a mans back to speake euill when hee shall not knowe it, nor haue place to defend him­selfe; like a coward that not daring looke a man in the face, nor any way prouoke him when hee might drawe for his de­fence, comes behinde him at vnwares & thrusts him through. The great vpright­nes & indifferency of Dauid herein is to be obserued. For, he saieth not, I will de­stroy such as slander me their prince, o [...] the nobles and officers whome I depute vnder me, but he y^t slandereth his neigh­bour, whatsoeuer; how poore, meane & base he bee, I will take his cause into my hands, I wil be aduenged vpon him, that offereth this iniurie to the lowest of my subiects. Touching the punishment of slanderers, the lawe of GOD was [Page 71]that hee which accused his neighbour, of that he could not proue, should suffer the same penaltie, which the party accu­sed should haue suffered, if it had been true, euen vnto death it self. Deu. 19.19 Dauid ther­fore voweth that according to the lawe of GOD, hee would set himselfe a­gainst slanderers, and prosecute them with as much extremitie as he might e­uen to their destruction if the qualitie of their offence required it. Hee teacheth vs therefore, that slandering is a great offence, from the which euerie one ought not onelie to absteine himselfe, but also to doe what hee can to sup­presse it in others, that the good name and estimation of all (so farre as is right) may bee vpholden. Which wee knowe is a verie precious thing, bet­ter than a good oyntment, as it is in the booke of the preacher, Eccle. 7.3. and to bee chosen aboue great riches, siluer and golde as it is in the Prouerbs. Pro. 22.1. Where­upon also S. Paul requireth vs to follow after such things as bee of good report. Philip. 4.8. The thing it self being so pretious, vnto [Page 72]euerie man of any vnderstanding, that he had rather forgo whatsoeuer, yea ma­ny their owne liues: it cannot be but a great iniquitie, to rob and spoyle any of this so excellent a iewell. And yet it is certaine, there is much inclination in our nature vnto this corruption. We i­magine that whatsoeuer good opinion is conceiued of any other, is so much de­rogation from our selues, whereupon it commeth to passe, that we bee very rea­die, to speake that to their reproache which wee ought not: yea we take plea­sure to heare the good name of another called into question, it tickleth vs and goeth downe our bellies smoothlie, as if wee were flattered, and wee are con­tent to sooth men on, till wee haue the vtmost of their poyson powred out against such, whose name and cre­dit ought to haue beene spared. But we must beware of both these; for as the thiefe and receiuer bee alike, and both punishable euen by the lawes of men: so assuredlie to bee a slanderer, and an entertainer of slanders, bee both [Page 73]a like before GOD, such as beare false witnesse against their neighbour, and be culpable of iudgment. As it is saide by Salomon. Pro. 17.4. The wicked giueth heede to false lippes, and and a lyar harkeneth to the naughty tongue. According also as in the 15. Psalme these two things be matched together as the markes of them that be of the true Church here, Psa. 15.3. & shal triumph in heauen, neither to slander themselues, nor to receiue false reports against their neighbours. If then our calling bee not such as we may punish them, yet let vs so carie our selues to them, as they may see that wee take no pleasure at all in their wretched course, but are much discontented with it. Euen as Salomon doth teach vs, when hee saith: Pro. 25.23. As the north wind driueth away the raine, so doth an angry countenāce the slandering tongue. For as it is said, that there would bee no theeues if there were no receiuers: So certainly there would be fewer slaunde­rers, if there were not such as tooke de­light to heare slaunders. They that bee of great calling haue speciall cause to [Page 74]looke vnto this: For, as their fauour is much desired of men, so there wilbe such as will not stick to doe what they can (if it be possible) by slanders to bring all o­ther into discredit, that they alone, or such as they like may haue all the cre­dit. And euen they which bee wise and feare God, be in danger to be ouertaken with such lewd persons, except they be very watchfull. For Dauid himselfe, notwithstanding this his solemne vowe, grieuously trespasseth against it, 2. Sam. 16.3.4. as we haue the history in the second of Samu­el. Where it is recorded, that vpon the false accusation of Siba an vnfaithful ser­uant of Mephiboseth, he condemneth an innocent and very trustie subiect, cō­fiscateth all his goods, and giueth them to the wretched slāderer, who (keeping his maisters Asse from him when hee would haue ridden after the king in his flight from Absalom) accused him of treason against Dauid, as if he meant to take y^e oportunity of his absēce to reco­uer the kingdome to the house of Saul. When faithful Mephiboseth was so farr off from any such treachery, 2. Sā. 16.24 that during [Page 75]the time of the kings trouble, he neither washed his feete, nor dressed his beard, nor washed his cloathes; as a man fore­lorne with sorrow for the trouble of his gracious soueraigne. If Dauid were thus fowly ouerseene, what danger be we in, except we take great heed. We must not then be hastie to credit euery thing told vs, but inquire further of matters, al­wayes reseruing one eare for the partye accused to haue his purgation if hee haue any, as before we haue giuen the other eare to the accuser.

This doctrine concerning slanderers, forbiddeth not iust and necessary infor­mation and entertainment of it, against euill doers, without which faults, cannot be knowne nor iustice executed as is requisite. And therefore wee see it put in practise in euery well ordereed state, that there be such which serue for this purpose. Magistrates & gouernours, cā­not see & heare disorders euery where. Yea they that haue but few seruants and Children, cannot alwayes bee eye wit­nesses of that which they doo euill. [Page 76]It is therefore necessary that they haue some faithfull and trustie to giue them intelligence of things done amisse, that so they may more easily be amēded. The magistrates which prouide not for this, doe much hinder iustice, and giue liber­ty to doe euill. And the house-gouer­nours that neglect it, shall haue many disorders committed by their children, and seruants, to their dishonour, which peraduenture woulde bee otherwise, if they were carefull to appoynt some to watch ouer the rest, and could patiently heare when they be told of their abuses. Which we are the rather to marke, be­cause there are such, as be bolde to open their mouthes against others, yet frett and chafe as if there could be no greater iniurie offered them, when in the zeale of God and loue of them, they be tolde of the horrible abuses that bee commit­ted by such as be to their house. When indeede it is a duety due vnto thē, which men that feare God ought to make con­science of, and for the which they rather deserue to be thanked, than misliked or [Page 77]frowned vpon. 1. Sam. 2.22.24. Elie though none of the best priests, yet so farr as we can reade fumed not, neither complained as of a wrong done, when the ill behauiour of his children was brought vnto him. The fault was for the which the Lord was so highly displeased, that he corrected thē not so sharply as their offences did de­serue. Iacob being a holy and wise man, careful to haue good order in his house, it seemeth was well content that his Son Ioseph should obserue the behauiour of his brethrē to make relatiō to him, which the story saith he did: And peraduēture y^t was not the least cause, Gen. 37.2. why they were so cruell against him. Howsoeuer ther­fore slandering be naught, & slanderers worthie of sharpe punishment, yet it is necessary, that there be some to obserue the offences publike and priuate to in­forme of them. Euery good gouernour & housholder that desire to haue things in order, must chuse out some of speciall trust, to help them this way, to whome also in wisedome and the feare of GOD, [Page 78]with due regard they ought to giue eare. And thus much of this poynt.

Him that hath a prowde looke, &c. By both these he vnderstandeth one sorte of euill men, euen such as thinke well of themselues. Howbeit because the heart is the seate of pride as it is of euery other iniquitie, and that being vnsearchable and knowen onely vnto God who try­eth the reines, Ier. 17.10. can not be discerned but by that which is outward, and floweth frō it as fruit from the tree, & water frō a fountaine; therefore Dauid alleageth one infallible signe of it, a prowd looke, by the which a prowd heart is traced vnto, as a Deere or an Hare are traced to the place where they be, by their footing. Touching prowd persons and the affe­ctiō of Dauid toward thē, we haue it here declared: namely that he wold not abide any such, wherin like a good magistrate he sheweth himselfe to resemble God, vnto whom the prowd bee an abhomi­nation, as it is said by Salomon: pride al­so being one of the seuen things that his soule abhoreth. Pro. 6.17. Yea God doth resist the [Page 79]prowd as it were making war vpon thē, giuing his graces to the humble, Iam. 4.6. as y^e A­postle saith: And indeede of this minde ought euery gouernor to bee, yea euery one of vs in whome the image of God ought to appeare. It becommeth vs to be affected as he is, to loue where he lo­ueth, and to hate where he hateth. For as much then as God hateth the prowd, & liketh wel of the lowly, euery one that desireth to shew the likenes of God in himself, ought to be of the same mind to banish pride from himselfe, & to banish prowd 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 al why they should lift vp them­selues. For, what bee they by nature? To let pas the frailty & mortality of the bo­dy, bee they not altogether corrupted in their better part, Gen. 6.5. euē in their soule & spi­rit? Eph. 2.3. is not their vnderstanding poysoned & their will wholy peruerted? bee they not as it were a dunghill of sin, & so the heires of damnation, ouer and aboue that which they deserue by theyr con­tinuall actuall rebellion in the breach [Page 80]of Gods commandements? Is the dogge, toad, or serpent, that creeepe vpon the earth more vile than they? no verilie. And if there be any good spiritual grace io vs, or any outward blessing to adorne and beautifie vs, what haue we that we haue not receiued, and if wee haue it frō elsewhere, why should we be proud, as if we had not receiued it, 1. Cor. 4 7. as Saint Paul sayth? Would we not think him worthy to be laughed at as a foole, that hauing borrowed of another a silke gowne, and a chayn, should prowdly iet in it, as if it were his own? As worthie they be to be cronicled for fooles, which be prowde of the good gifts which it hath pleased God to lend them, and thereof onely to make them his stewards. The case then standing so, you see howe wee ought to striue against this corruption, and howe much it becommeth vs to hate it, where­soeuer we finde it. As indeede they that giue themselues ouer vnto pride, are not onely fighters against GOD, but also dangerous for the countries & hou­ses in the which they liue. Prowd per­sons [Page 81]that thinke well of themselues for their birth, wisedome, riches & so forth, in the common wealth can abide no su­periour, euery such they enuie, him that is their equall they disdaine and thinke scorne of, their inferiours they would tread vpon if they might. Hence come (for the most part) treasons against their soueraigne Princes, and abhominable practises to set vp themselues further than is meete, euen to the crown it selfe. Hence come wretched attēpts to bring such out of the way, which they thinke be likely to hinder them. Their expen­ses commonly be great aboue their abi­ [...]itie, in respect wherof not hauing the [...]eare of God, they enter into sinful cour­ses against their tenaunts and other sub­ [...]ects by one exaction or other, to beare [...]ut that which their pride spendeth. In the house they be no lesse dangerous to serue: for, hauing this high mind, they will grudge at the dueties they owe to such as they serue: as for any officers de­puted to gouerne them, they wil thinke much to be ordered by any such, their fellow seruants they wil disdaine: euery [Page 82]small occasion will be taken to giue re­proachfull speeches; yea with such (as we vse to say) there is but a worde and a blow. The least thing that is spoken to range them in the common order of their fellowes, is thought sufficient ma­ter of quarrell, they must be gentlemen alone, and euery other a raskall, or else there is no patience, nor dealing with them. Besides, their apparrell must ex­ceede, for richnes and for fashion, they think it their great disgrace to bee be­hinde any, yea that any should haue a stuffe 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 yeare. Then mus [...] come shiftes pilfi [...]es in y^t house yea som [...] times taking a purse by the high way, o [...] some harlot must help him, or elssome o [...] ther wretched course, to the dishonor o [...] God, of the house where they serue, an [...] to the hurt of others, must bee taken t [...] recompence that which they haue spen [...] prowdly & vainly. Themagistrates the [...] ­fore that mean to preuent inconuenien­ces in the common wealth, must haue [...] [Page 83]watchful eye & punishing hand toward prowd persons, as those that be very dā­gerous to the state. And they that desire to haue their houses peaceable and in good order, must abandon al 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 selues to any such wickednes, as it is the custome of many: who as if their children and seruants were not by na­ture prowd enough, prouoke them vn­to it, suffering them, yea egging them to weare such apparrell, as is not onely a plaine and euident demonstration of a prowd and profane heart alreadie, but also a forcible meane to increase that corruption further in them But a­boue all things let vs take heed of pride in our selues, abstaining from the leaste shew of it, to the end we may with more ioy & authority withstand it in others. Now in that the prophet ioyneth these two together, a prowde looke and a high hearte. Hee assureth vs that these bee inseperable companyons [Page 84]where the one is there is the other, wher a prowd looke is there is a prowd heart. Therefore oftentimes in the scriptures, haughtie eies, Pro. 6.17. Isa. 2.11. and a prowd looke, by a figu­ratiue speech the effect for the cause, are put for pride it selfe. And in the third of Isai, Isa. 3.16. 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 feete, aleadging these outward gestures, as certaine tokens of pride and lightnes. For, howsoeuer the heart in it selfe be vnsearchable, yet by such things as these, God will haue it tryed and layd open. According also as in the Epistle of Saint Peter, 2. Pet. 2.14 some are saide to haue eyes full of adultery: the meaning of the A­postle is, that their eyes bewrayed them to haue filthy and vnchast mindes. And let vs I bescech you marke this well. It is a common thing with many, when they be reproued for their outward ill beha­uiour, their stately lookes, wanton eyes, idle wordes, and prowd apparrell, to say: my heart is as good as any mans, or as [Page 85]yours that finde fault with me, I meane no hurt to any man and such like. But this cannot be so, when the outward mā is not answerable. 1. Cor. 6.20 God will bee glorified of vs in bodie as well as in spirit, he hath made and redeemed both. Yea hee hath prouided to bring that to light which is within by that which we are without. Are then our countenances, speeches, goings, and apparrell prowd? They vn­doubtedly bewray a prowd, a wanton, & a naughty heart: bee our actions abroad, cruell, hard, outragious and extreame, they declare that the heart within is such and so it is to be said of all the rest. Re­forme then thy outward behauiour, or else pleade nothing for the innocencie and vprightnes of thy heart, for there is no truth in thee. Let vs goe forward.

6 Mine eyes shall be. As in the verse going before he hath shewed whome he would punish and banish from him: So here hee tells vs, whome hee would fa­uour, put in office vnder him in the common wealth, and entertaine to waite vpon his person & houshold bu­sines. [Page 86]Euen the faithfull of the land, ex­pressing further whome he meaneth by such, where he addeth, Hee that walketh in the perfect way. For hee is faithfull that walkes in the perfect way, and hee walkes in the perfect way, that is faith­full. By the perfect way, as we haue heard in the second verse, is vnderstoode the waies of Gods word, his meaning then is plaine, that such as shewed themselues faithfull by framing their liues to the word, should haue his fauour, beare of­fice, and serue him. He, he, saith Dauid the speech is doubled, he alone and no o­ther. It is to be marked of vs that he cal­leth those faithfull, which walke in the perfect way: he saith not, they that fulfi [...] the perfect way, & offend not at al: ther [...] be none such. But he that is carefull to liue after that rule, though heretofore h [...] haue been faulty and doth still slip som [...] times, yet if it appeare that hee hat [...] repented, and that hee now striueth t [...] master Sathan and sinne, he walks in th [...] perfect way. Euen as men are truly sai [...] to walke in a way, when they goe in i [...] [Page 87]although somtimes they trip, yea stūble and take a fall. Such as these the scrip­tures call righteous, and saith of them that they sin not, Ioh. 5.18. because they studie to doe righteously, & for Christs sake haue their sins forgiuen. This poynt we must remēber, for there be many, who althogh they take shameful liberty to themselues to doe most outragious things not to be named, yet if the questiō bee of a profes­sor of the faith and true religion, they speake of him as if such a one ought to be perfect and altogether without fault. Therefore if they know any thing done by him before his profession and calling, thogh he haue neuer so throughly repē­ted, yet that they vpbraid him with and cast in his teeth. If there be any infirmity at all in his life present, notwithstanding in cōparison of thē, he be as an angel of God & a saint indeed. Yet they twit him by that, and euery molehill is made a mountaine, a small fault a very haynous sin; when in the meane time they see not beames in their own eyes. But oh wret­ched mā or womā whatsoeuer, whomade [Page 88]thee to condemne him whome God ab­solueth, and pardoneth being penitent? And why art thou so beastly to call into question the profession of thy brother? because peraduenture in some small things he is faulty or not so as he should, his generall care being good, when thou art in thy doings tenne 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 euill dooer in that which he doth well? and why seest thou a moate in his eye, and seest not the beame that is in thine own? Let vs ther­fore iudge charitably of such as professe the truth, if they walk in the perfect way, they be accounted faithfull, howsoeuer they may bee faultie in many thinges through infirmitie, as in many things wee sinne all saith Saint Iames.

The Prophet voweth that his eyes should be vpon such to fauour them and to vse their seruice. Iam. 3.2. And so he doth teach vs vpon whom especially to set our harts [Page 89]euen vpon those that feare GOD, our goodnes must reach it selfe vnto them, as we be taught in another Psalme: we can­not any way pleasure GOD with any thing we doo the good will wee beare to him, Psal. 16.3. we must shew by dealing well with such as be his. They bring his letters of commendation in their behalfe, euen his letters pattents, requiring vs in his name, and as we fauour him, to care for them. That which is done to them is lent vnto him, and he will repay it, Pro. 12 17. Mat. 10.42 euen to a cup of cold water. If they bee vnable to re­compence vs, he will reward it at the re­surrection of the iust. Luk 14.13. The not comfor­ting, relieuing, or helping of these, when we can is damnable, as Christ saieth. Goe you cursed, when I was hungrie, Matth. 25.42. &c. you did not feede me, &c. how fearefull then is their estate, that disquiet, trouble, vexe and persecute these? Hee saith not, you kept their own meate, cloathing, or hou­ses from them, which many doo: he saith not you cast them in prison; but onelie you comforted not, clothed not, visited not these, poore, naked, hungrie and in [Page 90]prison. The matter then is very dange­rous, not to shew our selues very carefull for these. Whereupon it is, that not one­ly here Dauid voweth to set his eyes vp­on such all the land ouer, Psal. 16.3. but also that his delight was in them; and that he was a companion to all those that feared God and kept his testimonies. Psal. 119.63. Though he were a King, he disdained not the fa­miliaritie of a poore godly man, euen to giue him his hand, and to entertaine him, as one in whose acquaintance hee tooke pleasure. Euen as also in another psalme he teacheth, that it is a marke of such as shall bee saued, Psal. 15.4. to despise the vile and wicked, and to make much of them that feare the Lorde. Whereunto agreeth the saying of Saint Iohn: 1. Ioh 3.14. Wee knowe wee are translated from death to life, because wee loue the brethren. And indeede this is an vndoubted proofe of the loue of GOD within vs, as the same Apostle saieth: 1. Ioh. 5.1. euerie one which loueth him that begat, loueth also him that is be­gottē of him. He that loueth the father lo­ueth his children, and he that loueth the [Page 91]master dooth also loue his seruants. Yea the meanest of a house is welcome vnto vs, we vse him with al curtesie, if we haue a reuerend & honorable opinion of such as they serue. Euē so it cānot be but they shall bee most deare vnto vs, in whome wee see the feare of GOD as the marke of his Children, if wee bee affected to his Maiestie, as is our dutie. For, how can we loue GOD whome wee neuer sawē, and not loue our brother whom we see? Can wee blesse God, and not blesse his children made after his image? How can the loue of God be in vs, when wee are not touched with the care of his ser­uants? We may then well see, what great cause there is, why wee should with Da­uid be very carefull all we can, whether we be magistrates or priuate persons, to comfort all such as feare God. And so much the rather, because they being not of this world, but strangers here, Iob. 5.19. doo lie open to many violences and oppressions of the wicked, in respect whereof they neede comfort, beside the common aflic­tions they be subiect vnto with all men.

Besides this his generall fauour to these, hee voweth to vse them in his go­uernment, and to haue their seruice in his house. These be also speciall things, wherein the Prophet is worthie of sin­guler commendation. He knew that he could not order the affaires of his state, and the matters of his house alone, but that it was necessarie to haue some to deale for him and vnder him. And in verie deede 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 doo things for them, eyes to see, eares to heare, hands to doo, and feete to goe for them. If these be such as they ought, much good may come to others by those that be in great place. If these bee naught, howsoeuer such as they be vnder be full of goodnes, and haue a desire that it may spread a­broad, yet shall it not reach to such as they would haue it come vnto. They that be of high calling for this purpose may fitlie be likened, to great ponds full [Page 93]of sweete and wholsome water, that might be beneficiall vnto many, if there were sound and sweet pipes to conueigh it: whereas on the otherside it yeeldeth no benefit at all, if the pipes bee stopt, poysoned, and corrupted. So is it with these. The good is vnspeakeable, which a state reapeth by a good Prince, and a­ny place by those that bee the chiefe in those parts, if such as bee deputed vnder them be good. But if they be naught, su­perstitious, couetous, oppressors, and cruell, their goodnes is after a sort shut vp in themselues, it disperseth not it self abroad for the comfort of those that need and desire it. Hereof it commeth, that when there bee good Princes, yet things doo still continew out of frame. As wee see in the daies of Iosia, a most christian and carefull King, 2. Cro. 44.3.4.8. that feared God betimes, and twise in his dayes re­formed Religion, the first reformation not being perfect inough. His remem­brance is as the perfume made by the art of the Apothecarie, and as musick at a banquet of wine. There was not a King [Page 94]before him nor any after, 2. King. 23.25. that like Iosi­ah turned to God with all his heart, as he did Yet was there in his daies in his kingdome, Soph. 1. horrible abominations, A­theisme & cōtempt of God, pride in ap­parell, oppression and cruelty, yea much damnable idolatry, notwithstanding the good king, by his lawes had takē as good order against these as hee could. The cause of all this was, that such as were vn­der him in the common wealth, and in the church, did not that which hee wil­led. See Soph 3.3, 4. According as in the third of Sopho­nie it is cōplained, that the princes were as roring lions, the iudges as woolues in the euening, which leaue not the boanes till the morrow: that the Prophets were light and wicked persons, and the priests such as polluted the sanctuarie, and had wrested the lawe of God to serue their own turne And so what maruel, though in a rare kings daies, iniquity ouerflowed and abounded. 1. King. 12. The like fel out in the daies of Rhehoboam, by following the ill counsell of such as he put in trust, by occasion wherof many fel from the house [Page 95]of Dauid, and cleaued to Ieroboam, and so the kingdome before being one & in­tire, was after parted and diuided. So as­suredlie wee must thinke of all states, where the chiefe magistrate is wel affec­ted & carefull, that the cause why things bee no better ordered, is for that they which haue the execution of good lawes established for the church and common wealth, neglect that which is their dutie, not restraining sin as they might, nor ad­uancing godlines, as is inioyned. Dauid foreseeing al these, voweth that he would set his eyes vpō the faithful to place such vnder him. And so hee dooth teach the princes of the earth whō they are to ap­point in such a case, euen them that walk in the perfect way. Euery officer bee hee neuer so lowe, ought to be a punisher of wickednes & a mainteiner of wel doing. Now how is he like to doo this, except himselfe bee well disposed? Is hee like to suppresse sin in others, that fauoreth it in himself, or is he like to vphold godli­nes in another man, that doth abhor it in his own person? The counsel therfore of [Page 96]Iethro was very good, and not without iust cause approued of Moses, when hee gaue aduise, that the officers ouer tennes, should be men of courage, Exod. 18.21. fearing God, dealing trulie, and hating couetousnes. When it is so, common wealths & states be like to florish, then shal religion pros­per, the good shall be defended, the euill shall bee punished, and euery one shall quietlie enioy his owne. Euen as it came to passe in the daies of the good kings of Iudah, and as Salomon saith: happie art thou O land when thy King is the sonne of nobles, Eccl. 10.17. and thy princes eate in time, for strength and not for drunkennes. The people themselues doo so sensiblie see this, that they reioyse when the righ­teous be in authoritie, as it is in the Pro­uerbs. Pro. 29.2. Wheras cleane contrarywise they sigh and mourne, when the wicked bee set vp: as it is in the same place. Howsoe­uer therefore it fall out oftentimes, that Princes goe on foote like slaues, & slaues be on horseback like Princes, as it is in the Preacher; Eccles. 10.7 that is, the vnworthie be put in authoritie, and the worthie bee [Page 97]kept out, yet wee bee taught here in the holy vow of the Prophet another man­ner of lesson, namely that so it ought not to bee. And indeede their fault cannot but bee very grieuous, which put the wicked in authoritie: for, beside the great harme they do by this meanes, hin­dring iustice & offering the wel disposed vnto spoile, which be sure to finde no fa­uor at their hands, they do so much as in them lieth, make vs beleeue that the al­mighty God himself is such a one, filthy & abominable (which I trēble to speake) seeing euery gouernour ought to beare his image, and to resemble his maiestie. Those men therfore be worthy of great blame, which be so farre off from agree­ing with Dauid in this poynt, that cleane contrariwise set vp the euill, and thinke such vnfit to serue their Princes, and to beare office, whome they per­ceiue to be faithfull, zealous of true re­ligion, and friendly to such as feare GOD. His care to haue men thus qua­lified, to waite vppon his person and houshold busines, is no lesse praise [Page 98]worthie. He assured himselfe, that they would bee faithfull to him, which were faithfull to God. And surelie it cannot bee otherwise. Hee that truelie feareth God, honoreth such as hee hath set ouer him, hee will bee trustie in whatsoeuer is committed vnto him, not onely in re­spect of the person of his Lord and ma­ster, but also in all his affaires. The trea­cherous treasonable and vnfaithfull seruants, that deale vntrustelie with their busines, and dare laye violent hands vpon such as they serue, bee they that knowe not the true GOD, and haue no conscience of his waies, which serue vppon no other ende, but to serue their owne turne, and so they may do [...] that, bee content that the persons o [...] them, and their estates vppon whome they attend, doo miscarrie, as wee haue had manie such fearefull examples i [...] the Worlde. And therefore it is a [...] thing to bee woondred at, that grea [...] personages trust themselues and thei [...] their affayres with such men as com­monlie they doo. It is to be acknowledg­ed [Page 99]as a great mercie of GOD, that they continew safe so much as one houre. They then that haue to enter­taine seruants, doo learne here of Da­uid, what choyse to make, euen of them that feare GOD, such will not onelie deale faithfullie and painefullie, with the thinges that bee vnder their custodie, but also haue a promise of the blessing of GOD to goe with them, so as their Masters may per­swade themselues that things shall pros­sper vnder their hands. Such a ser­uant was hee whome Abraham sent on his message, Gen. 24.12.33. about the marriage of his Sonne, hee praieth to GOD for good speede in his iourney, when he com­meth to the house where his busines was, he refuseth to eate, till he had first done that hee came for, and how well things went with him, Gen. 30.29.30 Gen. 31.33.39.40 it is apparant in the Historie. Such a seruant was Iaakob to Laban, taking great paines in Win­ter and Sommer, daye and night with his cattell: in whose time the substance of Laban much increased. Such a one [Page 100]was Ioseph to Potiphar, Gen. 39.3.8.12. keeping fide­litie to his master, when the strumpet his mistris intised him to vncleannes. Concerning whome also it is saide, that for his sake GOD blessed the house of the Aegiptian. Seeing then there is so much benefit by it, men ought to bee carefull to get to themselues such ser­uants. They bee wise, and knowe how to order things, when to giue, and to whome, and when not, euen to doo al [...] things in their season, euen to the ho­nor and comfort of such as they de­pend vppon. Pro. 14.35. Whereupon Salomo [...] saieth: The pleasure of a King is towar [...] a wise seruant, but his wrath is towar [...] him that is froward. But peraduentur [...] some will aske, where shall a man com [...] by such a seruant as Abraham had: to whome it might bee answered: wher [...] shall a man finde such a master as A­braham was? Gen. 18.19. Hee taught his house hold to walke in the Lords statutes, a [...] God saieth of him. If masters did so [...] and vsed the meanes for the instructio [...] of their famelie, bringing them to th [...] [Page 101]publique ministerie, seeing them there to carie themselues reuerendlie, and to learne what is taught: If they gaue countenance to such as haue some good inclinations in them, and frowned vpon those that bee disordered and wanton, there were great hope and likelyhoode that in time they should haue faithfull, obedient, and trustie seruants. But the most part care no further, but to haue their busines done, therefore can be con­tent that some of their house come not to houshold praiers scarse once in a weeke, and to the Church scarce once in many sabaoths, some such as follow them there be, that be as soone out at one dore, as they bee in at the other, they bring their masters to their pewes, & then goe away themselues, and if they tarrie at Church it is not to learne. They bee not called to account of any thing learned, they see thē not catechised at home, they encouraged them not, but rather discou­raged them in well dooing. No maruell therefore if they haue so few good, & so many bad, & that townes and countries [Page 102](as wee say) ring of their disorders. Themselues be the speciall causes of all, and deserue many vexations, dishonors and shrewd turnes by such, seeing they haue no more care to bring them into good order.

But assuredlie seruants so wel minded and disposed as wee haue heard, might be gotten made readie to their hands, if they sought and inquired for them, as such iewells deserue to bee sought for. Dauid saith, that hee would hearken all the land ouer to come by such. And indeed this care ought to be, we should be inquiring for such, when our friends come to vs that dwel farre off, we should aske if they knew any fearing God, tha [...] might bee gotten to serue vs, wee should not take those that come next to han [...] as we say, and be commended to vs by e­uerie one, but rather looke farre of al the land ouer, if peraduenture any such may be heard of in any place, of whose faith­fulnes and dewtifulnes to GOD and men hope is to bee conceiued. We [...] shoulde saye to our acquaintances, a [...] [Page 103]you will euer pleasure mee, helpe mee to such. But wee see what the man­ner is, they that entertaine and re­taine seruants for the most part, rather inquire what they can doo, how per­sonable they bee, what birth they bee of, what liueliehoode they haue to beare out their brauerie in seruice; than what conscience and feare of God is in them. And for the most part hou­ses bee so out of order, that they which feare GOD bee loath to serue in them. For out of doubt, there bee manie Parents that woulde gladlie put out their Sonnes and Daughters to haue the benefit of good education, though they were at some charge for it, but they see such dissolute care­lesnesse in the gouernours of families, where youth learne nothing, but pride and wantonnes, to plaie at cardes, dice, and such other things, that they bee quite discouraged, and afraide to aduenture their Children there. It is certaine therefore, that the house­holders themselues for the most parte [Page 104]bee in the fault, that they want such seruants as might yeelde them comfort, and haue such as dishonour them by their leaud and abhominable dea­lings.

7 There shall no deceitfull person. In this verse, hee sheweth whome hee would not admit to beare office, or a­ny waie to retaine vnto him. Euen no [...] wicked man, for so we are to vnderstand his speach, a part for the whole, accor­ding as it is vsual in the scripture. Dauid still declareth himselfe to be a most wise man, and of singular iudgement, which sawe what was the best way to order his house and state, euen to labour tha [...]redge all his officers and seruants, should bee alike, and agree together in th [...] vnitie of true Religion and holy con [...] uersation. Hee would not haue a mingl [...] mangle, one to drawe one way, and ano­ther, another waie, some truelie 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 [Page 105]continuall experience proueth it. If in a countrie some beare the sway that bee Popish, and others that be professours of the truth, some louers of righteousnes and some friends vnto sin, will not this bee an occasion of faction and partes taking, will not the one disalow that which the other hath done, and allowe that which another hath disallowed? And shall not this be very offensiue to to the poore people, and a great hinde­rance of iustice. The same is to be saide, if there bee any such difference among the seruants in the house, it must needes hinder much the good and peaceable ordering of it. This therefore is the best and right christian pollicie, to doe what may be that all may be alike, agreeing in the feare of God, and not to take one of this sorte, and another of that, as care­lesse persons, and the politiques of the world are wont to doe.

Where hee sayth that no such should dwell &c. His speech is worthy of spe­ciall marking, his meaning is playn, that he wold haue no one such, whatsoeuer [Page 106]he were, though neuer so olde or profi­table a seruant, neuer so necessary, or neere of kinne, yet if hee were a wicked man, he voweth that he should not re­maine in his house. According as this was his duety. For there is nothing so deare vnto vs, or profitable, if it were our right e [...]e or our right hād, but we ought to cut it off, Mat. 5.29.30. rather than it should cause vs to offend as Christ saith. So whatsoe­uer they be we should chase them out of our houses, rather than sinne and disho­nour 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 sonne, or olde seruant, or such a one as I can not spare, and therefore al­though he be worthy to be misliked, for his adulteries, drunkennes, pride, blas­phemie, and such other naughtines, yet I may not put him away, what shall bee come of him, and so foorth.

And thus it commeth to passe that the houses of some, which should bee [Page 107]palaces for God to dwell in, bee rather dunghills for sathā, and they which pro­fesse the religion of Iesus Christ, haue such rakehels to wayt vpon them in the house, & to weare their liueries abroad, as if according to the common saying, hell it selfe had been sought for them. So is the house reproached, and reproch cast vpon the gouernours themselues. For, commonly they be thought such as be their seruants and company, and that too not without cause. Therefore this lesson also would be learned of Dauid, to suffer no one wicked man to haue any countenāce at al frō vs. The greater any is, the more careful they ought to be in this behalfe. For such shall be sued vn­to to entertaine seruants. Ill disposed persons imagine that they haue gotten themselues a license to doe all euill, if they can get the liuery of a man of wor­ship or honor, they think y^e then no mā may so much as say vnto thē, why do you so. Now in receiuing so many as be ne­cessary for their state, it will bee hard, if ther escape not some such as be vnwor­thy to be [Page 108]be entertained. Dauid notwithstanding this his vow, had Achitophel & Ioab, in whome he reposed much trust. Men and women therefore bee in great dan­ger to be deceiued this way, except they take great heede. One euill seruant in an house, is sufficient to infect all the house. 1. Cor. 5.6. A litlle leauen (saith Saint Paul) sowreth the whole lump: and one scabde sheepe infecteth all the flock. We take bodily diseases, from such as wee com­pany with: so we doe also infections to our soules. As then no wise maister, will suffer in his house, any one hauing the leprosie, the french disease, or any such other contagious malady, for feare of spoyling his children, and the rest of his family. So ought they not to suffer any one wicked man, considering how prone by nature we bee vnto sinne, and that howsoeuer wee hardly folowe the example, or admit the counsell of the good, yet we doe easily follow the euill, and soone giue eare to their lewd coun­sell. Insomuch as, sometimes one such preuailes more in a house to carry the [Page 109]rest or at least the greater part vnto euill then many good preachers can doe, to draw them vnto goodnes. Moreouer one sinfull man is sufficient to bring the wrath of God vpon all the house. Ios. 7.1. Doe we not see the whole hoast of Israel pla­gued for one Achan, and all the mari­ners in danger for Ionahs trespasse? Ionah. 1.7. Housegouernours therefore that meane to keepe their children and seruants frō the contagion of sinne, and Gods wrath from their houses, must beware they suffer no one wicked persō within their walls as Dauid voweth here.

No deceitful persō. If we take his speech vnderstoode of dealing vntrustily with their busines, or of deceiuing about such things as they haue to do with; y^t care of Dauid was very good, & great wisdome it is, herein to follow him. For such kind of vnfaithfull persons be very hurtfull in a family. And so much the rather, be­cause they be put in trust, & the occasi­on or oportunity as we say of dealing ill is put into their hands: Vnles such haue conscience and the feare of God, their [Page 110]masters eye not being alwaies vpon thē, they may leaue many seruices vndone which it stādeth them much vpon they should doe, or else they may doe them in a manner not according to his ap­poyntment, and so also much to his hin­derance. Moreouer the goods of their masters, or any parte of them being vn­der their charge, in their keeping or dis­posing, it is easie for them to purloine to themselues, and to inrich themselues by such wayes as bee not allowable, to the great impouerishment, yea the vtter de­cay of such as they serue, euē as it falleth out oftentimes. Wherupon S. Paul re­quireth these two things as principal in a seruant. Eph. 6.6. First that hee serue, not with eye seruice as a man pleaser, that is, that he alwayes doe his busines faithfully, as when he seeth him. Tit. 2.10. Secondly that hee be no picker. As then seruants must be­ware of such faults as these, which make thē vnworthy of any Christian house, so is it a very profitable & holy course pre­uenting many inconueniences, that no housgouernour suffer any such de­ceitful [Page 111]person to abide with him. How­beit I do here take the speech more ge­nerall for cunning dissemblers, which craftely make a shew of that which is not in them. As many times they seeke the seruices of great personages such as Dauid was, who pretend loue to true religion, and great good will to the par­ty whome they sue vnto, when in the meane time, it is farr otherwise with thē indeede. For if they haue any religion at all in them, it is superstition and I do­latry, wherwith also they seeke to infect others, and to hinder the receiuing and growth of the truth in the place where they be. They cary an ill mind to y^e Lord or master whom they would serue with a purpose to turne thē from the truth if they can, or otherwise toprie into their doings, to mark them, and to bewray them vnto others. Yea some practise this for these or such other ends to prefer mē to seruices in y^e places where they desire to work mischief, & to haue intelligence of secrets. Thus it comes to passe often­times, that vnder a veluet or a silke cloak [Page 112]a Iesuite or a priest is hidden and enter­tayned, who it may bee for a time wil [...] come to church, that he may not be sus­pected, till by little & little he haue insi­nuated himself. Thus also they be recei­ued to seruice, who by declaring secrets cause much trouble to them, whose cō­fort they ought to haue procured, a [...] did Iudas to his maister whome before he had kissed. Euery housholder there­fore, especially of great calling, had neede to know all such well & through­ly, whome they admitt into their house, least such wretched persons vnder a co­lour creepe in, which they could neuer doe, if at the first they bewrayed them­selues as they be indeede. For the which purpose, it is necessary that first they be examined of their religion, and then o [...] their duetifull heart to her Maiestie and the state, least this being neglected, one be entertained for a protestant, that is a ranck Papist, and for a good subiect that hath a trayterous heart, and purpo­seth treason. Whome hee meaneth by tellers of lyes, it is plaine. Such per­sons [Page 113]also being the children of the de­ [...]ill, and abhominable to the Lord, Ioh. 8.44. Pro. 6.17. be very hurtfull many wayes in an house. For howe cumbersome a thing is it, when a seruant cannot be trusted of his worde? or when the master trusting vnto it, and as it were building vpon [...]t, is disapoynted. So as not without [...]ause some say, they had rather haue a [...]hiefe in their house than a cōmon ly­ [...]r. Dauid therefore voweth to banish [...]ll such, as loathsome vnto God, and [...]urtfull to himselfe. And let vs mark it [...]ere, what benefit we reap by the word of God. For it doth not onely teach vs, what is for the honour of God, and benefite of our soules, but also what is for the quiet of our house, and for our commodity, euen in this life. Could a­ny wise worldly man, giue better coūsel [...]han Dauid here giueth to himself? by his own practise warning vs of deceit­ful and lying seruants, as of such which [...]e very pernitious. Let this therefore and such other things as these, enflame [Page 114]vs with the loue of the Woord, if that which is the principall, the zeale of the glorie of God, and the care of our owne saluation cannot doo it. At least let vs reuerence it in respect of the good counsell it giueth vs, of good thrift, husbandrie, and the safetie of our estate in outward thinges, accor­ding as the booke of the Prouerbs hath manie most wise and graue sen­tences tending that way. But let vs come to the last verse.

Betimes I will destroy. In this verse concluding the Psalme, the Prophet returneth to that hee had vowed be­fore, namely, to punish all the wicked. We may then see, that this is a princi­pall thing, which a Magistrate should be carefull of, euen, to destroy the e­uill. And that not onely in respect of withholding wrath frō the land, wher­vnto it is subiect vntill sinne be puni­shed, as it is in sundrie places of the scripture: Deu. 22.22 but also to bridle men from sinne, whose hearts bee set vppon mis­chiefe, [Page 115]because punishmēt against vn­righteousnes is differd, as it is in the booke of the Preacher. For the hope to escape vnpunished, Eccl. 8.11. is no small en­tisement vnto sinne, as it is said. Yea, others also, by seeing offenders goe a­way scotfree, be emboldned to do that which they ought not. Wherevpon the Lord in his lawe commaunding publike punishment, addeth, Deu. 21.21 and 13.11. that Is­rael may see and feare. Telling vs, that the beholding of execution done vp­pon others, feareth such as see it or heare it, or at least should feare thē frō falling into the like offence. That Magistrate therefore, that desireth to remooue the plague of God from his countrey, or the place where hee hath to doo, must labour to bridle wicked men, and to the ende they may keepe such in good order as bee in it alreadie they must not spare to punish, whē the offence requireth it, and that is it here which Dauid vowth agen. But it is well to be marked, y^t he maketh mētiō of all [Page 116]the wicked, giuing vs to vnderstand, that he would not spare any one. Now who the wicked be, hee expresseth af­ter calling them workers of iniquitie, such as giue themselues ouer vnto a course of life disagreeing from the word of God, where onely righteous­nes and equity is to be found. He vow­eth thē to do his dutie without respect of person, if the offender might bee brought within this compasse. And indeed this is a thing principally re­quired in a gouernour, that he doe his dutie, Deut. 16.19. without looking to the pouerty or riches of the offender, or any other thing, which might lead vs to loue or hate him. The Lord in sundry pla­ces of the scripture requireth this, and that magistrates should so looke onely vpon the cause and the offence, that they pitty not a poore man in his euil, Exo. 23.3. who we know among others is special­ly to be pitied. Yea, he willeth the Fa­ther to bring foorth his owne sonne to death, Deu. 21.20 21. when his fault deserueth it: and [Page 117]the husband not to spare the wife that lieth in his bosome. Deut. 13.6. Such vprightnes was there in Asa, 2. Cron. 15.16. who deposed Maa­cha his grādmother frō the Regencie, for her Idolatrie. So farre ought wee to be from forbearing punishment in respect of the outward person, that be the offenders neuer so neare vnto vs, in some cases they ought not to be spa­red. The same is to bee said of the of­fences thēselues, if they be wickednes­ses and iniquities in the sight of God, they ought not to be borne with. A thing to be remembred: for there bee Gouernors that can be content to pu­nish some faults, but they doo too too easily brook and digest others; as there is dayly experience. The Lord in the time of mans innocencie, appointed Adam to woorke in the garden; Gen. 2.15. Gen. 3.19. that charge was increased after the trans­gression.

Idlenesse is one of the sinnes of Sodome, Eze. 16.49 whiche brought fire and brimstone from heauen. Saint Paule [Page 118]that otherwise was a verie mercifull man, vsing many strong exhortations to giue almes, yet commāded straight­ly, 2. The. 3.10 that if any did not worke, he should rather bee starued to death than haue anie reliefe of the Church. Idle persons then we may see by the sentence of the holie Ghost be pronounced to be no­torious euill doers, and therefore such as a gouernours should seaze vpon, & seeke to punish, as persons highly dis­pleasing God, and hurtfull for the so­cietie where they bee. And yet it is a pitifull case to behold, how many such persons be in euerie towne, that bee of no trade, and haue nothing so farre as is knowen to liue vppon, yet goe gaye, haunt the alehouse, be gamesters, and spend excessiuely. Now, can this be borne out, but by some bad dealing? No meruaile if houses and shopps bee broken vp in the night, and that men cannot trauaile safely in the day, when such as these bee suffered, entertai­ned, and not inquyred after and [Page 119]proceeded agaynst as they shoulde. Moreouer, wee maye see Townes and Countreyes swarme with com­mon Rogues, concerning whome it is apparaunt, that they doo not onely liue idly, manie beeing well able to woorke, but also in pilfe­ring and theeuerie, and that which is more to passe awaye theyr dayes in horrible fornication and adul­terie. These be the things certain­ly knowen to bee thus, and yet how few in office set themselues agaynst these as they might by the Lawes of the Realme, and as in conscience and by the Lawes of God, it is theyr duetie.

But as idle persons, that doo nothing, bee woorthie to bee roo­ted out; so they deserue no lesse, who though they bee not idle, yet bee in such a trade, as they bee not well occupyed in the same. For as the LORDE forbiddeth idlenesse, so woulde hee haue euerie one to [Page 120]liue in such a calling, as is honourable to his Maiestie, and for the common benefite of his children, as the Apostle teacheth, Eph. 4.28. where he saith: Let him that stole steale 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 bookes from the which they had before learned their wicked and diuelish artes to gaine by, accomp­ting it now vnlawfull, vnder the pro­fession of the Gospell, Act. 19.19. to helpe them­selues by any such sinfull trade. The trade of victualling is an holy and ho­nest trade, very necessarie, which the Common-wealth cannot misse, that strangers which passe by the way may haue entertainement, and such as dwell neere may buy that there, for the vse of themselues and theyres, which they haue not prouyded at home.

But sutch Houses as these are, ought to bee limitted within certayne [Page 121]boundes, and concerning the keepers of them, it is requisit, that they be men fearing God and of abilitie. Now wee see there is great abuse this waie: the number of thē is too great, and in ma­ny places, there is little regarde what manner of persons they be. There is no feare of God at al in many of them, and so being also poore and needie, they doo the more easilie incline to en­tertaine such as bee naught to aduan­tage themselues by, with whome also they often consent and agree in thee­uerie and robberie, making them pri­uie to matches, cōcealing them before, and receiuing them after, many times seruing their filthie turnes with har­lots, giuing them drinke, till they be dronke, and keeping play in their hou­ses, such as is not of good report, and plainelie forbidden by the Lawes. These howses be sometimes at townes ends and in corners, and so the fitter to receiue late, and to conueigh awaie earlie such as for their leaudnes be sus­spitious [Page 122]and flie the light, not da­ring to trauaile there where they may bee openlie seene. Therefore they that anie way haue to do with gouern­ment, must bee carefull to purge the common wealth of these, to diminish the number of such houses, to see that the keepers bee of good report, not poore and needie so to bee driuen to ill shiftes, and their houses sea­ted in conuenient places, where men may bee seene as they come and goe. For certainelie when wicked men bee suffered to bee of this trade, it is incredible what nurses of iniqui­tie such houses bee, and what infi­nite abominations, they bee procurers of, aiders and abetters vnto. And yet it is a common thing: hee that hath nothing else to take too, is often suffered as a fit man to keepe an ale­house. And if hee haue a charge so as the suppressing of his euill course may seeme to threaten any charge to the Towne toward his reliefe and [Page 123]the reliefe of his wife and Children, foolish, pittie carieth men so farre, that they holde it matter of charitie, rather to suffer such a one to keepe a house of bauderie, dronkennes, com­mon gaming, and to entertaine and lodge rogues and theeues, than to re­straine them. But as it is saide, is not this a wretched pittie, that thus spoyles the citie, filling towne and countrie with abominations? Wee must pittie where GOD comman­deth to pittie; but where he comman­deth to punish we should be so far off from pittying them & their children, that wee shoulde rather dash them a­gainst the stones, as it is in the Psalme. 137.9. All workers of iniquitie there­fore must bee proceeded against, as Dauid teacheth heere, which also hee promiseth to doo betimes, with­out putting off the matter, and that too not without cause. For, as de­laye in other things is oftentimes ve­rie dangerous, so is it in this case of [Page 124]punishing. The heat which we had against the sinne, will in time growe colde, that which before wee thought a great fault worthie of sharpe punish­ment, will seeme no fault at all, and al­together vnworthie of punishment, Besides, wicked men shall haue time to make friends for themselues, and so we knowe, iustice is oftentimes hin­dred, and he let goe whome God had appoynted to death, or to some other sharp punishment. Moreouer, all the while they goe vnpunished, the wrath of God is vpon the state, Deu. 22.22 Ios 7.12. the towne, or countrie where they bee, except the deferring of it be for some special pur­pose. Againe, if they be abroad and at libertie, they doo the more harme, in as much as the bee like Lyons, Beares and Wolues let loose among poore seelie sheepe and lambes. Therefore as in euerie other thing we must shew our selues readie to doo, whatsoeuer God commandeth, making haste, and not delaying to keepe his commande­ments [Page 125]as it is in another Psalme. 119.60. So in this matter of punishment, when once we know it is the wil of God, and such a course of iustice to conuict the party hath been taken as is fit, there woulde bee no longer stay for the execution than for iust causes is found necessary. Iosua rose earlie in the morning to finde out the trespasse of Achan, Ios. 7.16.2 [...] and hauing once found it out, with speede he causeth execution to be done, euen the selfe same day. Such a forwardnes shoulde bee in all against offenders, cleane contrarie to the remissenes and softnes which is found in manie. Who too too long beare with the wicked, yea when they see no hope at all in them, that they will euer proue better. Sometimes such as be easilie stirred in causes of their own, so as the least mat­ter in the world will breake their pati­ence, yet can well inough bee content to beare a great while with outragious euill liuers, whome they knowe to liue and to haue liued a long time in dron­kennes, [Page 126]fornication, & such other in­ormities. These bee farre off from the heat of zeale that was in Dauid, who promiseth, betimes to cut off all the wicked, according also, as each of vs ought to do from the common wealth, if wee bee magistrates, and from our owne tabernacles, if wee be housekee­pers.

Now that in this place, Dauid cal­leth the workers of iniquitie wicked, we are to marke, that we must auoide working of iniquitie, if we will not be branded with the brand of a wicked man. It is to be noted: for, al men loath this name, and many would thinke great scorne to be called so: But if wee be workers of iniquity, the holy Ghost here, & else where nameth the childe, there is no better due vnto vs, wee are wicked. Now we are to consider, what it is to be a worker of iniquitie or a sin­ner. For although all sinne, and doo things that be euill, [...]uk. 1.6. yet doth the scrip­ture call some righteous, as Zacharie, [Page 127]Elizabeth, Noah, Iob, and others; Gen. 6.9. Iob. 1.1. and saith further of some that they sinne not, according to the saying of S. Iohn: 1. Ioh. 5.18. In respect that their speciall care is to doo well, and so they be called righte­ous, of that that is principall & chiefe in them, notwithstanding there bee much corruption behinde. Rom 6.12. Sinne is not reigning in such, it dwelleth in them whether they will or no, for sinne is in the best as a tennant perforce, which hath terme of life in thē, during which space, they cannot wholy put him out, though their desire be to do it, & ther­fore to weary him as an euill tenant, haue him alwaies as it weere in chase and sute. Whereas others bee called sinners, in respect that without strife they do willingly serue sinne, Psal. 1.1. beeing led by him as a dogge in a lyne after a keeper, they bee ouercome of sinne, and make it their occupation and trade, as one man is a marchant, ano­ther a buyer & seller, another an hus­bandman, &c. So dooth the speache [Page 128]signifie, Mat. 7.23. Luc. 13.27. to be as it were of the occupa­tion of finne, one wholie giuing him­self ouer vnto it. Euen as an ill seruant, that is altogether carelesse, and wilful­lie goeth against his masters comman­dements, whereas such as bee well dis­posed and carefull, though sometime they be faultie, yet is it not purposelie and with liking, but through infirmi­tie, which also they doo lament after­ward Thus wee may see some diffe­rence betweene the one and the other, which euerie of vs must marke. For wee may hereby vnderstand whether we be in the state of grace or of curse, in the state of saluation or of damnati­on. Though thou sinne sometimes, yet if thou feele within thy selfe a strife against sinne, a sorrow for it, and a desire to doo better, beleeuing in Iesus Christ, thy sinnes bee forgiuen thee, thou art accounted before God for righteous and iust, thou art in his fauour. But if thou be a worker of ini­quitie, giuing ouer thy selfe willinglie [Page 129]vnto sinne, taking pleasure and de­light in it, thou shewest thy selfe to bee a wicked man, and one that as yet canst conceiue no true comfort con­cerning thy saluation, but so farre as may bee gathered in the very way to hell, not worthie of the societie of Gods people, euen as we may perceiue by this place, where Dauid protesteth to roote out all such.

By the Citie of the Lorde. Hee mea­neth Hierusalem, Matt. 5.35. which in Saint Mat­thew is called the Citie of the great King. The reason of the speache is, because howsoeuer all the world is his, hee hauing made heauen and earth, the one being his throne and the other his footestoole, Act. 7.49. yet this citie was his after a more speciall manner. Because as he had chosen the Land of Canaan, out of all the world to bee the portion of his people, Deut. 12.5. 1. King. 8.29 2. Cro. 6.6. so out of all Canaan he chose Hierusalem, to place his name, Temple and house there, and the Arke in the temple, a more special sacrament [Page 130]of his presence, and beeing among that people. Now, forasmuch as hee was put in trust with the gouernement of this citie, hee thinketh himselfe the rather bound, to looke to the well or­dering of it, because of the Lordes choyse of the same. And indeede if heathen princes that haue charge of such people onelie, as appertaine not to GOD, so farre as man can iudge, ought notwithstanding to guide them well, should not Christian Princes much more goe beyond them in care, when they haue the charge of the Lords inheritance, his church, & cho­sen people? He that is put in trust with any of the princes grounds, if there bee any wisdome or conscience at all in him, wil looke to the dressing of them: but what will such a one doo, if hee haue the charge, of the Princes speci­all orchyard or garden, most deare to him, in the which hee taketh speciall delight. Such a thing is the church vn­to God, and therefore in the scripture [Page 131]is called his inheritance, his sheepe, 1. Pet. 5.3. Ioh. 10.15, 16 his house, his chiefe treasure, his vineyard and such like. S. Paul exhorting Ti­mothie to looke well to his dutie, 1. Tim. 3.15. Exod. 19.5. Isai. 5.7. 1. Tim. 3.15. Act. 20.28. tells him that he hath to do with the house of God. And to the same purpose cal­ling vpon the Elders of Ephesus, hee saith that their charge was the church of God, purchased with his bloud. Ma­gistrates therfore that haue y^t gouerne­ment of christians, euē in respect of the special accoūt that such be in with the Lord, ought y^e rather to be very watch­full to purge the places of their domi­nions from all filthines and filthy per­sons. The Lord hath committed vnto them a part of his owne Garden, in the which hee hath delight to walke, whereupon also his eyes bee continu­allie and where he is euer present, this they must dresse, and weede out from thence whatsoeuer is noysome and hurtfull. To suffer wicked men there, is as if the officers in the Courte-shoulde suffer the places where the [Page 132]Prince is daylie conuersant, to bee full of stinch and carryon. For these bee not so loathsome and vncomelie for them, as the other bee abominable to the Lorde. And how fearefull will their account bee in the great daye of Christ, when they shall appeare with their seuerall charges, which neglec­ting so great a trust, suffer sinnes and sinners to ouerflowe in their gouerne­ments? If a Prince or Noble man should come to his Garden, and see it euery where ouergrown with weedes, and the walking places altogether out of order, would he not be verie angrie, and discharge such a Gardener, tur­ning him out of house and home? They therefore that haue any rule ouer o­thers, Luk. 16.2. must see them ordered as becom­meth the houshold of God, least they also bee put out of office, with the ill steward for mispending their masters goods, 1. King. 14.10. and 21, 21. 2. King. 9.8 and be with their posteritie vt­terlie cut off, as were sundrie the Kings of Israel, which flourished for a time. [Page 133]This is also to bee applied to euery housholder, whose houshold should be as a little church, separated and put a part to y^t seruice of God, according al­so as the māner of dedicatiō vnder the law taught the Iewes; Deut. 20.5. the equity wher­of doth still remaine to informe euery of vs, that our houses should not be for satan to harbour and lodge his limmes in, but for God himselfe, and for him alone there to be serued by vs, and all those that bee vnder our charge. These bee poyntes of great impor­tance, euill dooers bee suffered, yea, such abominations and abominable persons in christian kingdomes and fa­milies, as among the heathen hereto­fore haue been punished, which also euen now in some such places perad­uēture they would labour to weed out, if they were among them. We must al­so here remēber, that Hierusalem was a great citie and very populous, and yet Dauid voweth to reforme it, meaning to doo what in him lay to bring euery [Page 134]part of it into good order. It is a thing which we ought to beare away, for it meeteth with the idlenes and lithernes of many, who imagine that it is impos­sible to reforme a great Citty, yea if it be but a little market towne, it is im­possible say they, that all should be wel 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 haue but small families in compa­rison. And so vnder a colour of this impossibilitie to reforme all, they doo almost iust nothing no not so much as the lawes doo put into their hands, and commande them to doe. Dangerous Rogues without pasports swarme, neuer called in question; suspected persons, yea persons of note for pil­ferye and vncleannes, keepe houses of victualling; and vnlawfull games both in the house and in the fielde [Page 135]bee common as if they were lawfull; and manie officers there bee, which neuer say, why doo you so? And yet these men haue but as it were a po­sterne gate of Hierusalem to keepe, or a house or two to watch ouer. What thinke you would they do, if they had the charge of so great and large a Ci­tie? True it is, let officers doo their best, there will bee much disorder. What will it bee then when they doo nothing at all, in respect of a­nie care to weede out sinne, but ra­ther bolster it out, take parte with the wicked, giue them countenance, keepe their companie, speake for them, yea bee euill themselues, men fitte rather to bee ouerseene and guided continuallie by others, than to bee in anie authoritie to ouer­see and to guide anie. And yet this is the miserie, of diuers Pari­shes and Townes in respect of their inferiour gouernements. Wee haue great cause to thanke GOD, for [Page 136]her Maiestie, and the superiors vnder her highnes, we haue worthy christian lawes, which if they were put in exe­cutiō, would either better wicked men or make them wearie of their partes. Let such then as be in office doo their duetie, executing the good lawes put into their hands by higher authoritie, not doubting of the impossibilitie of reforming abuses in their little char­ges, seeing Dauid trusting vpon the helpe of God, is so confident touching this great & populous citie. They shall finde such succes in the aduancement of godlines and suppressing of sinne, as they will see cause to reioyce in their good indeuours, and to praise God for his blessing The same incouragement must householders take, who easilie might haue their families rid of noto­rious euil persons, if the fault were not in themselues,

Dauid vowing to reforme this citie, meaneth not to stay, there, but to pro­ceede to the clensing & purging of the [Page 137]whole land. This no doubt hee might think, that if Hierusalem were refor­med, it would be a great light and di­rection to the whole kingdome beside. Euen as wee see howe it falleth out. Lesser places looke to those that bee greater, and the meaner sorte looke to those that bee the higher, from whome also there is no small force to draw the inferiours either to good or euill. A great towne or a great house well ordered, may fitly be com­pared to a great garden full of sweete flowers, which yeeldeth much good sauor and prospect to the neighbours. If they bee ill ordered, they bee like great dunghills which giue very ill sauours, bee noysome and contagi­ous to such as dwell about. A great towne or a great personages house, if they bee good, doo much good to the countrey, but if they be naught and sinfull, the poyson of them is strong, and the infection very dan­gerous. Therefore as Dauid was [Page 138]carefull to reforme all things in this Cittie, so the greater any place or house is, whereof any is the gouer­nour, the more care ought that par­ty to haue, and the more good hee may doo, by bringing thinges there into order.

To conclude the Psalme. Wee must consider, that as Dauid was a figure of Iesus Christ, in his suffe­rings and in his glory. So Dauids kingdome, was a figure of Christes kingdome. Mat. 18.17 1. Cor. 5.6. As then Dauid vowed to weede out all the wicked. So would Christ haue all the wicked rooted out of his Church, by such discipline and censures as hee hath appoynted. But because this cannot bee done, while the Church is militant here, partely through the want of gouern­ment, carelesnes of the gouernours, Mat. 13.29 47. & partly through the hypocrysie ofmen, euen where things be best ordered.

Therefore wee are to looke vnto his second comming to iudgement; [Page 139]at that time there shall bee a full se­paration of the Goates from the sheepe, Mat. 25.32 Mat. 13.40 41, 42, 43. and of the tares from the good seede. When all thinges that offend, and all that worke iniquitie snall bee cast out of his kingdome, whereinto no vncleane thing shall enter, dogges being without, Apo [...]. 21.15 toge­ther with all that worke wickednes. 1. Cor. 6.9, 10. Howsoeuer therefore nowe, such bee in the Church, that say Lord, Lord, and giue themselues ouer to iniquitie: Mat. 7.21, 23. howsoeuer many crye: The Temple of the Lord, the Temple of the Lord, Ie. 7.4, 9, 10 stand in his Temple before him, and yet lye, steale, commit whordome, and sweare falsely, as it is in Ieremie, taking the law in their mouthes, and nourishing Sathan and sinne in their hearts, Psal. 50.17 18, 19, 20. ha­ting to bee reformed, being compani­ons with theeues and adulterers, and giuing their tongues to slander, yet shall not this mixture bee alwayes, the time will come when Iesus Christ will so seperate the one from the o­ther, [Page 140]that they shall neuer bee toge­ther againe. Hee will vncase them and pull off the vizors whereby they haue deceiued, they shall bee iudged as intruders into the marriage feast, Mat. 22.11, 12, 13. wanting a wedding garment. If wee imagine anye thorough seperation before that time, wee deceiue our selues.

If they that bee in place to sepe­rate, or to make lawes to seperate, doo it not, and so there is mingling of cleane and vncleane, Eze. 9.4. holye and prophane: Let vs mourne for such disorders, and pray GOD to amend them, comforting our selues in the expectation of the comming of the Bride-groome, and of the haruest, when the wheate shall bee gathered into the garner of heauen, Mat. 3.12. and the tares and chaffe burnt with vnquench­able fire. Mat. 25.41 When the iust iudge shall say to the Goates, Goe yee cur­sed, Mat. 25.34 and to the Sheepe, Come you bles­sed. Which time let vs pray GOD [Page 141]to hasten, and alwayes to prepare vs for it. Amen. Amen.