SERMONS, Vpon the 101. psalm, containing profitable instruction for all, especially for such as haue any government over others.  
By O. P.  IOSVA. 24.15. 
And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, whether the Gods which your fathers served( that were beyond the flood) or the Gods of the Amorits in whose Land you dwell: but I and mine house will serve the Lord.  1. PET. 2.13, 14. 
Submit yourselves unto al manner ordinance of man for the Lords sake, whether it bee unto the King, as unto the superior,  
Or unto gouernours, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well.  
Imprinted at London by Thomas Orwin, for Thomas Man. 1591.   

To the right honourable my very good Lord, Edward earl of Bedford, and to the right honourable my very good lady Brydgit the Countisse of Bedford, grace and peace be multiplied from God our heavenly father and from our lord Iesus Christ.  
MY very good lord. The name and remembrance of your right noble Grandfather, Francys earl of Bedford of famous memory, is so ●… retious with such as fear God, and knew him well; that as they cannot but bewail the want of him in these evil, sinful and dangerous times: So inasmuch as your Lordship is not only descended of him, but also the heir to succeed in his honor and place, even for his sake( no doubt) there be many, which haue you in special respect and reverence. Both which things,( in my iudgement) duty itself calleth for at their hands. Concerning the first; he sheweth himself altogether careless of the Church and State, that doth not see with grief the loss of such a friend of theirs, approved so trusty, faithful and careful as that worthy man was. And for the latter, not onely religion, but even nature itself do teach us, to love the posterity of such as we are beholden unto. 
Exod. 1.8.  So as the egyptians are worthily blamed, for not favouring Israel, in respect of the good done to them by joseph. And Salomon calleth it a vanity, 
Eccle. 8.18.  when men bee forgotten in the places where they haue done good. For my part, howsoever I cannot lay things to heart as I ought, yet am I persuaded, that among other signs of the high displeasure of almighty God against us of England for our sins and unthankfulness, this is not the least, but heavy and fearful, that he took from her excellent majesty, and us her humble subiects, not only this honourable man, but also many other, wise, trusty, watchful and experienced counsellors; and that which is more to bee observed, sundry of them in a short space. As if I should begin with Sir Nicolas Bacon sometimes lord Keeper,& end with Sir Francis Walsingham Knight, that worthy secretary, is there any good subiects heart so hard, that it would not relent; or his head so without water, that it woul dnot sand forth tears, in reading the mention of their several deaths? I will say no more touching this matter: only this let us all remember that in the third of Esay, 
Isay. 3.2, 3.  the Prophet reckoneth up the taking a way of the aged, the prudent, the honourable,& the counsellor, among the great judgements of God. And that in his 57. Chapter he saith: 
Isay. 57.1.  The righteous perish, and no man considereth it in heart, and merciful men are taken away, and no man understandeth, that the righteous is taken away from the evil to come. Concerning your Lordship, if there were nothing else to draw me unto you, yet the favour which it pleased that noble Grandfather of yours my very good Lord to bear toward me even from my youth, and my most humble duty to his good Lo: in his life time, bind me to your Lo: in most dutiful and faithful bands. But there is added beside, your own honourable and kind usage of me, and that which is the principal, your public profession of true Religion in these young yeares of yours,& the submitting of yourself to the means of education in good learning, so as there is good hope, that you shall not only succeed in the state& possessions of your said grandfather, but also that you will tread in the good and holy steps of Religion and conversation which he trode before you, and having finished his course hath now the crown of glory. This specially( my good lord) moveth me to look toward you, and in any thing that my poor talent will afford, to ●… resent you with my service, for the furtherance of the good work begun in your Lo: That hereafter the Church& this State may reap much comfort by you, yourself true honour here, and the salvation of your soul in the life to come. For the which purposes, I am bold to match your Lo: with the right noble my very good Lady, in offering to you both this homely present, of some labours& sermons of mine vpon the 101. Psal. Which being gathered together by me, when J had preached vpon the whole Psal. and sithence perused by some learned and godly men, that thought the work profitable to bee made public, I haue presumed thus far in the dedication of them. My manner of teaching is plain, for my desire is to be understood of all, to the edifying of the simplest hearer. Your Lo. therefore must not here look for, the deckings and furnitures wherewith many seek to heautifie their Sermons. This I am persuaded, that in the Treatise, you shall find many things fit for your meditation and practise, not only in respect of your general calling, as you are a Christian, but also more particularly as God hath made you a noble Peer●… of this State, and set you in honour abou●… many others. For here you may see, what you ought now to vow& promise unto God, how you ought to carry yourself in respect of that which God hath appoynted for you hereafter, what an example you ought to be to such as depend vpon you, what seruants you ought to entertain, and whom to banish from you. How you should carry your●… self in the place of government under her majesty, and many other things, which J trust your Lo: and others may make good use of. And I beseech you let me obtain it at your Lo: hands, not onely to read or sing often this psalm, but also sometimes to red yourself or cause to be red unto you, these poor labours of mine vpon it: Now is the time( my good Lord) to furnish yourself with graces fit for one of your place, that when you come to full age, you may haue as it were a storehouse of heavenly knowledge, to guide yourself in the court and in the country, your household and your affairs as becometh. Beware you come not out unfurnished for so great things. Now is the time to season your soul with the fear of God and obedience to his commandements, that you may not onely be free from the vexation and torment of conscience which many suffer for their young dayes ill spent, but also may be the more pliable to the Lords yoke hereafter, which will be the easier to you thē, if being young you will now stoupe unto it. This is the onely way to true honour, and to led you in such a course, as will make your house more noble than as yet it is. The example of Iosia must often bee before your eyes, who sought the Lord being young, and so continued till his death; to his worthy remembrance in the Church so long as the world continueth, and to his own everlasting comfort. Remember you are but the steward of all you shall haue, and the more you be steward of, the greater your account shall be, and the more grace is required to use it well: use therefore this time well to learn to bee a good steward before hand. God mercifully in the loss of some your Lo: most near and honourable friends reserved for you a Christian and honourable Aunt, to care for you as a mother for her son, who as you may perceive is not onely careful for your outward estate, but also for your Christian bringing up. For the which purpose you bee provided of a learned and godly Schoolmaster, and haue religious seruants to attend vpon you. My good Lord, let this care bring forth in you a worthy effect, that hereafter the old earl that noble Francis may seem to be alive again in your person, and that myself and others may cease to lament his absence, having your Lo: in his stead, to supply his worthy services to the Church and State.  
Concerning your La:( right honourable and my very good lady) as it pleased you when I made my sermons vpon this psalm, to show your diligence in resorting to the public exercises in the place where I preach: So do I offer them to your La. again, as they be here come forth. What somewise, learned, and godly men my neighbours known to your La: thought of them, I haue partly in a word shewed before. I doubt not but your La: reading of them, will call somewhat of that to remembrance which in the pulpit, you heard me utter. howsoever it be, I know the Treatise to be such, as may minister profitable instruction to every reader, and specially to those that be of great calling, many be the causes for the which I haue and still do much honour your La: your marriage with the right honourable my very good Lord Francis earl of Bedford, might& ought much to move me, if there were nothing else. But when J consider your ancient profession of the truth, your open continuance in it still unto this present day, together with your favour to the faithful Preachers of the gospel, and your sundry favours toward myself, specially in the desire you shewed to haue my poor service used in the Church, and that you thought so well of me, as to move me to the place where I am. All these be as it were so many several bands and obligations, wherein I do vnfeygnedly aclowledge myself to be bound in al duty to your good La: in witness whereof, if you will please to accept my putting forth this Treatise in your La: name, as it were my hand& seal to the former confessed obligations, it is a thing which I do desire of you, and for the which J will be humbly thankful, promising also at all times still to be ready to the utmost that is in me, in the Lord to do you service, as I do very heartily confess it to be my duty.  
Much am I bound to the noble house of Bedford,& unto your good La: I am heartily thankeful for it,& desire to leave behind me some public testimony thereof: And because my store is so scant, that I haue not several things such as J wish to publish in your names, to testify my thankfulness: I haue been thus bold, rather to divide this( such as it is) between you, than to leave out the honourable remembrance of either. And indeed sith the most wise GOD by his providence, hath linked you so near together, by two honourable marriages, the one of your La: with the right honourable my Lord the grandfather( whereby you   
Psal. 101. 
I will sing mercy and iudgement, &c.  

THis is a psalm of david as it is entitled; but whether it were made by him, before he came to the kingdom, or after he was settled in it, it seems not easy to determine, neither will I strive much about it. It containeth a certain vow of his, by the which in most solemn manner he bindeth himself unto the Lord, and promiseth faithfully to do his duty, in ordering himself, his house, and the affairs of his state in all wisdom, and according to the perfect way of the word.  
1 I will sing. In this verse we haue his general protestation, which in the verses following, is more particularly( as it were) by peecemeales unfolded and laid open: by that which we do here read mercy, we are to understand the care he would haue, and the favour that he would bear to such as did well: and by iudgement, the course of equity and iustice that he would take, in punishing and rooting out the wicked: according as these be the special ends of all government, and principal things which every christian Magistrate ought to look unto. And so much doth david in this verse teach all those that bee in authority, and bear any office. First to comfort and cherish such as be good: 
Isa. 32.1, 2.  even as it is prophesied in Isai. of a good King reigning 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 dry place, and as the shadow of a great rock in a weary land. Whereunto Saint Paul agreeth, saying: wilt thou and without fear of the power, 
Rom. 13.3.  do well, so shalt thou haue praise of the same. And Saint Peter, where he saith, that governors be sent for the praise of them that do well. 
1. Pet. 2.14   
Secondly they be taught, to set themselves against such as bee evil, to discountenance, restrain, and correct them according as the Apostles haue added in the places alleged immediately before. As where the one saith: Princes be to be feared for evil works:& if thou do evil, fear, for he beareth not the sword for nought, for he is the minister, 
Rō. 13.3, 4.  of God, to take vengeance on him that doth evil. And the other: that gouernours be sent for the punishment of evil doers. For these purposes they bee the Lords Lieutenants vpon the earth, 
1. Pet. 2.14.  to do that which he would haue done. Therefore they be called his children, yea by his own name,( God,) that by living holily and unblamably, by patronizing and defending the righteous, 
Psal. 82.6. & by punishing of evil doers, as most lively Images they might represent him,& in some sort set before our eyes what a one he is, even holy, a lover of those that do well,& an enemy unto sinners. Great cause ther is, why governors should thus do For such as fear God, 
Mat. 10.16  be here in the world as Lambs among wolves, according to the saying of Christ Iesus, in danger to be worried and spoyled by the wicked, that burn in malice against them, except they be bridled by the hand of the Magistrate: for, fearing nothing but punishment, if vpon the remissness of such as be in office, they may conceive never so little hope to escape, they will not forbear that which is most outrageous, but desperately adventure vpon any thing they like. How much more will they be bold to do this, when they shall see the gouernours, favourers of those that be nought,& enemies of such as desire to please God? such gouernours as thus far forget themselves, bee guilty of a great sin. They pervert the ordinance of God,& turn it a clean contrary way, in bending the edge of the sword against those, towards whom they should turn the back, and the back to those toward whom they should turn the edge: Such haue a fearful account to make to the judge of all the world, even as now already in a double respect, 
Pro. 17.15.  they be abominable to him, in justifying the wicked, and condemning the innocent, as it is in the proverbs. According also as Isayah crieth out: Woe unto them that call evil good, and good evil, 
Isaiah. 5.20.23.  which justify the wicked for a reward, and take away the righteousness of the righteous from him. The people that haue any understanding 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, whom it hath pleased God here vpon the earth to deputy under him to bear any office, be it never so mean, must know by the example of this holy Prophet, that it is their duty, to be places of refuge, bulwarks and defences, for such as be careful to do well: as on the other side, to bee so terrible to the wicked, that they may fear to see them; and to come into their presence.  
Now we are to remember here, that david vowing this which we haue heard, and the things that follow after in this psalm, doth not this, trusting to his own strength, as if of himself he had been able to do thus, or as if by any grace from God, he looked to be made able in every thing to do his duty perfectly. david was more wise in understanding than so: he knew that his sufficiency was from God, and that it could not be, but he should be short in many things: he trusted vpon the covenant of God, who promiseth to writ his laws in the hearts of his children, to give them his holy spirit, and to pardon their iniquities, 
jer. 31.33.34.  as it is in ieremy. Assuring himself then of help from God, in a measure acceptable to be enabled to do his duty, and being fully persuaded of pardon for the rest, he voweth as we see in this place: and after this maner also wee bee taught to vow for ourselves, namely that by the help and assistance of God, wee will bee careful to our uttermost to do our duty. 
Psa. 119.106. Neh. 10.22 30.31. &c.  unto this by a solemn oath david bound himself as he witnesseth in an other place. So in the book of Nehemiah it is said, that the chief of the people for their brethren came to the oath and to the curse, promising to walk in Gods lawe, to observe and to do all his commandments, his judgements, and his statutes. That they would not give their daughters to the people of the land, neither take daughters of theirs, for their sons: And that if the people of the land brought ware on the sabbath, or victuales to sell, they would not take it on them, 
Ios 24.15.  on the sabbath, &c. So also Iosua protested, that he and his house would serve the Lord. This may bee very profitable for men, and much help their infirmity, to consider when they bee tempted to sin, 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 themselves in that corruption, bee content by their solemn promise, vpon something received from a friend, to bind themselves from play: that when they bee enticed by other riotous persons, they may truly answer I may not do this, I am bound from it, I haue passed my word to my friend which I must not go from: So no doubt it may much help us, when we feel ourselves stirred up to sin, by satan, by the world, and our corruption, to think with ourselves after this manner: nay this thing I may not do, I haue given my promise to God to the contrary, I haue solemnly bound myself, not to consent or to do any such thing. True it is, our baptism is a very bond in this matter. For as the Iewes circumcision bound them to keep the whole lawe of Moses: 
Gal. 5.3.  so our baptism, being the outward receiving of us into the visible church and house of God, requireth of us when we come to discretion, to apply ourselves to al good works, and to forsake all manner of evil, as becometh the children of such a father, and seruants to such a Lord. But it is good for us, to bee strengthened with a second obligation, that a twofold cord may hold us the fasterr Therefore it shall be well, to do that also which david doth in this place, even the second time, yea often times to promise unto the lord, that wee will bee careful to serve him, and to walk in his ways.  
Yea wee may not onely thus vow for ourselves, but also after this sort it is lawful for us to vow for others: namely to do what in us lieth, that they may fear the Lord, beleeue his truth, and walk in his commandements. We may assure ourselves by that which is in this psalm, 
Ios 24.15. Neh. 10.29  that david did this for his household& kingdom. So did Iosua for his family, and the chief of the people for the rest, as we heard before.  
At the coronation of joas, there passed a covenant between the lord, 
2. Kin. 11.17.  the King& the people. Thus should every Prince promise for all the people of his kingdom,& every householder forthose that bee of his family. Yea indeed a child, which not knowing the right hand from the left, 
Ionoh. 4.11.  can make no promise himself, yet ought not by baptism to bee received into the church, except there bee some to promise to do their endeavour, that it may be well trained up, and continued in the faith whereinto it was baptized. The Father or some other for him, ought to do this, wherein there would bee good choice made. For, such as for their ignorance and corruption of life, be unworthy to be reckoned of the church, bee much more unworthy to be admitted to promise for the bringing up of any, and continuance of them in that faith and holiness, which becometh the children of God the Father, and of the Church the mother. Such as be put in trust, to take bands with sureties for men, are not so unwise, careless and unfaithful, to take a child for a surety or one that knows not what he is bound too, or unlikely for any respect to keep covenant. The ministers of God be put in trust by him, as it were to take security on his behalf, that such children as be inroled into his house, and reckoned among his, may afterward carry themselves dutifully. Children therfore without knowledge and conscience, Papists and other heretics none of our communion, and other notorious ignorant and evil livers, ought not to bee admitted in such a case. And therefore those ministers be much to bee blamed which without difference receive every one. We are also to remember here, as david promiseth these things, so he was careful to perform them indeed. And so it is said of him: 
2. Sā. 1.15.  Thus david reigned over all Israel, and executed iustice and iudgement to all his people. We learn therefore of him not onely to vow unto God, but also to keep our vows, that is to do such holy and lawful things as we haue promised. even as in the 50. Psal. 
Psa. 50.14. Eccle. 4.34.  we are called vpon to pay our vows: And in the book of the Preacher: defer not to pay thy vow, adding that it is better not to vow, than to vow& not keep it: The word of a Christian even unto man, ought much to be respected, whether it bee passed for himself or for another. Promise ought to bee kept in lawful things though to our own hindrance, 
Pro. 6 1, 2, 3, 3, 4.  when we are become surety for our brother, Salomon tells us, that wee are snared with our own words, and that it is our duty to humble ourselves to him to whom we are so bound, and to see that discharged, for the which we gave our promise: How much more ought wee to do thus, when wee haue vowed unto God that which is agreeable to his will, what conscience ought there to bee in us to keep our word to him that is so great, and so far above all men, whether we haue promised any thing for ourselves or for others? And yet this is a common thing, wherein 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 over bold with the Lord; scarce once in their life, they think vpon the covenant passed between his majesty and them in their baptism, wherein the very receiving of the Sacrament bound them to forsake the devill, the world, and the flesh, and to keep his commandements: And although peradventure since they came to understanding, upon some special lessings received, or dangers escaped, ●… ey haue promised to become better, to ●… e these or these good deeds, to re●… urme their houses, and to forsake all ●… ill ways, so binding themselves( as it ●… ere) by a second band: yet is there not ●… e among a thousand, but he dallieth ●… ith the Lord, so as his word to him is no therwise than wind, the benefit attained ●… r the trouble being passed over, they ●… e the same they were before, notwith●… anding their vow. And as for them ●… at at baptism take vpon them to pro●… ice for Children, though it bee before ●… e face of God and of his congregation: ●… 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 over ●… em, counseling them, reproving thē, ●… alling vpon them, and seeing them to ●… e taught all such things as a Christian ●… ught to know and beleeue, to his souls ●… ealth? We ought therefore the rather 〈…〉 remember that which we haue heard ●… oncerning david, and not onely vow unto God good and holy dueties, but also carefully to look to the performan●… of them, unless we willbe accounted promise breakers,& be subject to the cur●… due unto such.  
When he saith that he would sing o●… these, his meaning is, that when he we●… to recreate and refresh his spirits with 〈…〉 song, it should contain matter of instruction to admonish him of his duty▪ And so wee may see, that the rest of hi●… psalms serve to the like end. We learn●… of david here: first that it is our dueti●… to sing, for howsoever the Iewes ha●… some musical 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 unto us: Christ an●… his Disciples sung a psalm after th●… supper, Paul and Sylas sung in prison Saint james exhorteth to sing, so doot●… Saint Paul to the Ephesians and Colo●… sians. 
Eph. 1.19. Col 3.16.  david saieth that he will sing t●… God, and Paul speaketh of singing t●… the Lord, teaching us that this is an exe●… cise of the religion of GOD; where i●… wee must bee careful to serve him▪ 〈…〉 as it ought to be done of us with great ●… uerence as that which is done unto ●… odd, as well as prayer, preaching, or hea●… ng of his word: wee must not then in ●… ur singing, so much respect the deligh●… ng of ourselves or others, with the ●… eete tunablenes of the voice, as to do ●… orship unto GOD by it, and to edify ●… ur consciences: 
Co. 3.16.  whereupon also Saint ●… awl saith, Sing in your hearts as well as ●… ith your mouths,& that too with a grace ●… instructing and teaching yourselves. We ●… ust therefore apply ourselves to sing, ●… d to sing as unto God. It is a duty ●… joined unto us: they bee therefore ●… rofane persons, which scorn at such ●… sing psalms, as if it were a note of ●… e too too holy as they think, to bee ●… us religiously occupied. And seeing ●… auid being a King, disdained not thus 〈…〉 do, why should any whatsoever ●… ee ashamed or think scorn, to honor ●… odd with lifting up their voice, by sin●… ng to his praises in their own hou●… s, or with the rest of the faithful 〈…〉 the great congregation? Which we are the rather to bear away, because many that in other places and in ba●… matters, be bold enough, and very lowd●… in their cursed speeches; when they should serve God with their tongue, to sing to his praise in the church or in other company, they be mute and dumb as if this exercise were a thing too bas●… and uncomely for them. We do furthe●… learn here, 
Col. 3.16.  what song to sing, even suc●… as bee spiritual according to the speec●… of the Apostle: that is to say such as savour of the spirit of God, and tend to e●… dification, by the which we may be stirred up to praise God for his benefits,& the great works which he hath done as also put in mind of our own 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 psalms of david. This al●… ought to be remembered of us: for it i●… not sufficient for us to sing, except ou●… songs be such as wee haue heard; an●… therfore as they are to be reproved tha●… for too much bashfulness or scornfulne●… abstain altogether from singing, so i●… their fault very heinous and intollera●… le, that defile their own mouths, cor●… upt others, and be offensive to chased ●… nd Christian ears, by singing idle, un●… rofitable, drunken, filthy and unclean ●… ongs, whereof there is often and lamen●… able use 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 general protestation in the same. 〈…〉 2 I will do wisely. david cometh ●… owe more particularly to promise his ●… uty in the several parts of it. And first ●… n my iudgement, in this 2.3. and 4. verses what he would be in respect of his own ●… if and conversation, and in the rest ●… ollowing how he would carry himself ●… oward others of his house and king●… ome. Now it is not to be omitted, that ●… efore he come to deal more specially ●… 'bout his public charge, he first pro●… iseth thus earnestly for the good di●… ection of his own person. He knew it ●… ery well that it was the duty of such as ●… aue the guidance of others, to guide themselves aright, if they meant by their counsel and authority, to keep them in good order. And indeed this is a certain truth, men desire to find occasions whereupon to refuse and withstand the means that should bring them unto goodness: if they can espy any faults in such as teach or govern them, they straight ways imagine that they should neither reprove nor punish them. And to say the truth, with what authority or majesty can we find fault with any, for that which wee ourselves commit and make no conscience of? 
Mat. 7.5, 4, 5  Bee wee not worthily subject to the reproof of Iesus Christ? Hypocrite, why seest thou a mote in thy brothers eye, and seest not the beam that is in thine own? So then whereas counsel, reproof, and correction bee the sanctified ordinances of the Lord, to bring men into order and to keep them within good bounds, and such as bee in place to administer any of these, be worthy of all reverence; we may see that the things themselves bee made unprofitable as water powred out, and the parties( to the dishonour of God himself) had in reproach, when ●… here is not a care in them to abstain from that which they would haue others ●… o leave, and to do such good things as ●… hey would haue others to do. When ●… here is this regard in such as be above others, then assuredly their authority, ●… ounsell, instructions, admonitions, and ●… hastisements, shall the rather bee entertained to the reformation of many, ●… nd their persons had in the reverence, which becometh 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 especial thing, to be examples to their ●… locks; and the self same thing doth ●… aynt Peter require of the elders in ●… is first Epistle: 
1 Pet. 5.3.  for howsoever the Ministers preach well, and execute the Church censures in the best order, yet ●… hall they( as we use to speak,) destroy ●… y their ill life, that which by their good preaching they would seem desirous to build up. No marvel therefore though the Apostles do so earnestly warn them of that point, and that david( desirous to do good in his house& common wealth government) vow to be thus watchful over his own life, that the wicked( with whom he was to deal) might haue no exception at all against him, and the order he meant to take for their reformation. Let this point then be well marked, as that which is of great importance: And if we bee in any place over others in the commonwealth, in the church, or in the house, so as wee mind to help them to do well, by our authority, calling, or place; let us first look to our own steps that they bee strait, upright, and such as they should be: whatsoever wee call others from, le●… us leave ourselves, and that which wee call them unto, let us first put ou●… own shoulders to the same; not being like the wretched pharisees, who laid heavy burdens vpon others, themselves not touching the same with thei●… own fingers. 
Mat. 23.4.  Nor like those of whom the Apostle speaketh: 
Rom. 2.21.22.  Thou that teachest other men, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? &c. And yet is this also a course in respect whereof many bee very faulty: some in the ministry speak against this or that 'vice, which it is known that themselves do tumble and wallow in. So are wee to say of many that bear offices, by the which they might punish and restrain evil doers, but themselves do evil, and so offer their place unto contempt. The like complaint might justly bee taken up against many housekeepers, which cry out of disorders in their children and seruants, and yet mar all themselves by their own sinful example, being guilty of horrible pride, covetousness, scraping and raking by extreme means, slandering and lying, freting and chafing, misspending the sabbaths, and such other disorders, let us therefore look to this, and procure reverence to our place, and authority to the means wee use for the reformation of any, by the holy and vnblameable carriage of ourselves, that wee may the rather do good to such as by our calling wee be bound to do good unto. Who will not easily be persuaded, that wee think the things whereof wee give them warning, to be so evil as we account them, when they see us do the same or the like: nor the things to be so good, whereto we exhort them; when they shall perceive in ourselves no conscience at all to do them.  
I will do wisely in the perfect way: The latter of these expoundeth the former, they seem to be both one. To do wisely is to walk in the perfect way, and to walk in the perfect way is to do wisely. Now by the perfect way is meant nothing else, but the ways of Gods law& word, 
Psa. 19. 2. Tim 3.15  which containeth true wisdom giveth wisdom to the simplo, and is able to make a man wise to salvation, and what would we haue more? worthily therfore it deserveth the name of perfection, being absolute in itself, having nothing superfluous, nor any thing wating, whereunto no man must add in pain of the curse, and from the which no man must take, in pain of the same. 
Apo 22.18.19. Psa. 19.7.  So it is said in the psalm: The lawe of the Lord is perfect: and Saint james calleth it the perfect lawe of libettie, 
Iam. 1.25.  containing in it whatsoever is necessary for us to know unto saluotion, either for religion, or for ordering of our life among men And therefore the Papists be here justly reproved, which at their pleasures add to the word of God, and take from it, as if it were an unperfect thing, and needed supply or amendment from them: shall not therfore the curses written in that book, fall upon them? But to let them go, wee bee taught here, what is true wisdom, and how onely we may become wise, even by giuing over ourselves to walk in the perfect ways of GODS word, there onely wisdom is to bee found,& not in the brain of men nor in the writings of the most wise men of the world, who not being guided by this rule do then show extremest folly, when they think to show the very depth of their wisdom; as it is said of such in the first to the romans, 
Rom. 1.22.  without the light and direction of this word, men be but fools whatsoever they be thought of in the world; though for the things of this present life, they haue never so many deep fetches, reaches, and forecasts; 
2. Sā. 16.23  though their counsel among men bee as was Achitophels, even taken for an oracle of God, yet is there not in them, so much as one crumb of sound and substantial wisdom. According as in the fourth and fifth of ieremy, 
jer. 4.22.& 5.4.  the people are charged to be foolish because they knew not God: And in the eight chapped. it is said; that there could not bee any wisdom in them, because they had cast off the lawe of God, 
Ior. 8.9.  where onely true wisdom was to be found. Let us mark this well: wee do all desire to be accounted wise, wee abhor the name of a fool, wee would think great wrong offered unto us, if any should term us so: and yet it is sure we are no better, except we understand the perfect way of God, and apply ourselves to walk according to his word. So far are we wise as wee know that, and so far wee bee ignorant and foolish, as we be ignorant of that: the most part be of another iudgement, they think them unwise, yea very idiots, that bee careful to live after Gods commandements, in the denial of themselves, in mortification, sanctification, and crucifying of the world: to bear wrongs and injuries, to bee ready to forgive, to love their enemies, to endure reproaches, stripes, imprisonment, loss of living& of life for their conscience; they think there is no folly greater. On the other side, they esteem them wise, that will put up no wrong, will soon reuenge themselves, with all extremity will pursue their own matters, bee cunning to gain in the world, can serve for al times, especially, if they can give wretched counsel, to serve the turn with to effect horrible things, though it bee to lye with the fathers wife, 
2. Sam. 16.21.  as did Achitophel to Absolom. But these sinful men control the wisdom of GOD, throwing down& abasing that which he sets up, and aduansing that which is abominable in his eyes. Let us know there is no wisdom but to know God aright, and to reform ourselves after his will: this is to bee wise unto salvation, even wise indeed; for what wisdom is it, if possibly wee could with our skill get all the world into our hands,& order all things every where, according to our own pleasure, 
Matth. 19.26.  if our soul bee lost and perish in the end. But enough of this; if wee consider it well, wee shall see the vow of david in this, worthy of our special observation; for it is no common thing, to see the great personages of the world such as he was, to submit themselves to the government of the word: it is a hard thing for a rich man to bee saved, Christ saith; 
Matth. 19.23, 24.  It is easier for a camel to go through the eye of a needle. Riches and pleasures choke the good seed of the word in the most of them, 
Matth. 13.22.  as it is said in the parable. In the Apostles time, God had not called many such as Saint Paul witnesseth: truth it is, 
Matth. 13.22. 1. Cor. 1.26  the fault is not in their birth, high places, riches, and abundance, which all in themselves be the good blessings of GOD; as they were unto Noah, Abraham, Isaach, jakob, job, david, jehosophat, Ezechia, Iosia and many others. The onely fault is in the corruption of men, who do abuse the favours of God, to contrary ends: the better born, the richer, the higher in place,( for the most part,) the more proud against GOD and men, the more wanton, lose and profane, disdaining all good instruction, and taking liberty unto every evil, as if no man might control them: whereas in dead the more of these mercies they haue received from the lord, the more obedient and dutiful they ought to bee above the porer sort: for to whom men commit much, 
Luk. 12.48.  of them they require more: even as themselves do look for more painful and trusty service at the hands of such their seruants, as they haue done most for; so it becometh them to know, that the Lord having done more for them, looketh that they should bee more serviceable to his majesty,& wholly suffer themselves to bee guided by him, which if they do not, their account shall one day bee very heavy: for such by the iustice of GOD must suffer great wrath in the end. They therefore whom GOD hath any way advanced above their brethren, giuing them many privileges and prerogatives 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 greatness, they may do what they list, that so much the rather, they ought with david to vow to be very watchful over themselves, least the deceitfulness of honor, riches, and pleasure withdraw their hearts, and so to their own destruction they shake off the Lords yoke.  
Till thou comest to me: Some holding that this psalm was made by david, after he was settled in his kingdom, think that he promiseth here to continue doing well to the end of his life, so as walking always in the perfect way, he would ever bee expecting and waiting, when the Lord would by death take him out of this world; which they understand by coming unto him. If wee take it thus, it offereth a very profitable instruction, which is, that continually wee give ourselves to well doing, that the lord when he calleth us hence to give accounts of our several stewardships may find us well occupied, for blessed shall such seruants be. 
Luk. 12.43.  There is great cause why men should be careful of this, seeing that death itself, and the last iudgement( both which shall certainly be) be so uncertain in respect of their special and particular times: whereupon it is, that in the gospel wee be so often willed to watch, to bee always ready to meet the bridegroom with the wise virgins, 
Matth. 25.1, 2, 3. &c.  having our lamps burning and store of oil in them, and with the good seruants, 
Luk. 12.35.36.  having their loins gird, and their lights burning, to wait for the coming of our Lord. For his coming shall be at midnight, 
Matth. 25.6  vpon the sudden, like the pains of a woman in travell, 
1. Thes. 53 Matth. 24.43. 1. Thes. 5.2.  or as the coming of a thief, when men shall think all safe and cry peace peace. Now how fearful a thing will it bee then, to bee taken unprovided, 
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.  giveth himself to drink with the drunken, and to beate his fellow seruants. 
Matth. 24.51.  surely such a one shall bee sawn a sunder, and haue his portion with hypocrites. It is then a most fearful estate to live so, as thou fearest to die, and to come before the lord to give up thy reckoning; it is therefore a profitable meditation and a necessary endeavour for us, always to remember that wee must die, and bee judged; and because wee know not when the time hereof will bee, therefore to give ourselves no rest, till our consciences and conversations bee brought unto such an order, that resting upon the mercy 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 think this psalm ●… o bee made before david came to ●… he kingdom, and that in these ●… ordes: Till thou come to me, he ●… eaneth the accomplishment of that which was promised him concerning ●… is establishment in the throne: for 〈…〉 is the Lord said to come unto us, ●… hen he bestoweth any special be efit, as in Genesis it is said: 
Gen. 18.10.  I will ●… ertainelie come again unto thee, accor●… king to the time of life, and Sarah thy ●… if shall haue a son: and then this 〈…〉 bee the meaning of the Prophet. 〈…〉 lord I will tarry thy leisure, and ●… eepe myself within the bounds ●… f my duty, till thou hast accompli●… head that which thou hast promised ●… unto me, though thou delay the matter, ●… nd put me off, I will bee content to walk in the perfect way, and not once presume to go a side out of it, to compass that which thou hast said that thou wilt give me. And according unto this promise of Dauids, wee may see how he carried himself: for although there were a great space, 
1. Sam. 16.13.& 1. Sam 31.  betwixt his anointing, whereby he was by Gods own mouth proclaimed heir apparent to the crown, after the death of Saul: notwithstanding he had the hearts of the subiects: 
1. Sam. 18.7 1. Sam. 18.1  insomuch, as the women in their songs extolled him above the King; though the soul of jonathan the kings son were linked fast to him, and so he might haue conceived hope to haue made a great part against Saul, which continually provoked him, by his most cruel, outrageous and unjust persecutions: yet david kept himself in his uprightness, he hasted not by any indirect attempt( as did his own son Absolom afterward against himself) to seek his own reuenge, 
2. Sam. 15. &c.  nor to displace the king& his seed, which he knew in time were to be removed; but patiently waited vpon God, doing his will. Yea when God two several times, 
2. Sam. 24.6 2. Sam. 26.12.  had put him into his hands, once in the cave where Da●… id and his men were hidden, another time in Saules own tent, whether with such courage he had adventured: he was so far off, from taking away his ●… if, which easily he might haue done, ●… hat it grieved his conscience so much, ●… s to haue cut off the lap of the Kings ●… arment at the one time, 
2. Sam. 24.6. & he sharply ●… eproued Abner for guarding the Kings ●… erson so weakelie and carelessly at the ●… ther. 
2. Sam. 26.14, 15, 16.  Thus did the holy man car●… e himself in the perfect way of pa●… ience, and loyalty to his cruel prince, ●… nd persecuting father in lawe, till GOD himself by the way that he ●… ppoynted, had set him in the kings ●… ate. And so wee bee taught here ●… oncerning such things, as in time be ●… kelie to become ours, either in re●… pect of the general promise of GOD ●… ade to us, or else of the ordinary ●… aye, whereby he conueigheth such ●… ings to his Children, to attend vp●… n him patiently, till it please his majesty to give them unto vs. He knoweth the most fit season to do every thing in, when it shall most aduanc●… his name, and yield us especial comfor●… we may not therefore prescribe him, t●… appoint when wee will haue any thing neither must we, if he tarry long ente●… into any evil course, for the attaining o●… that which he hath passed unto 〈…〉 by his word already, but still pe●… sever to walk in his ways, till he●… bring every thing to pass, being a●… sured, that for as much as he is holy and true: 
Apoc. 3.7.  therefore he will neue●… fail us in the end. This wee ough●… to remember; for even they whic●… bee well disposed, do often offen●… herein: 
Gen. 15.5. Ge. 16.1.2.  Abraham and Sarah had God promise to haue seed, but becau●… it came not so soon as they desire●… they forget themselves shamefullie●… Sarah becometh no better than 〈…〉 bawd, in putting her maid into he●… Husbands bosom, and the old ma●… is too easily enticed to defile his bodi●… with horrible adultery, and that wit●… an egyptian stranger. 
Gen. 25 23. and Gen. 27.6, 7. &c.  So also Rebec●… ha being assured by the Oracle of GOD, that Iaakob should haue the birth-right, and superiority over E●… au, taketh an indirect and sinful course, in teaching her son to dissemble and lye; and so by wicked means ●… o attain that, which GOD had before assuredly promised. If such rare godly personages as these, were thus soon drawn aside in this case, what ●… ause haue we to fear and stand in awe? Therefore wee must always remember; that as GOD promiseth good things to us, for our souls and Bodies: so must wee not bee our own ●… aruers of them, but only content ●… ur selves to come by them by such ways as GOD alloweth and hath made lawful unto us, being well bleased to bee without them so long ●… s he seeth good, assuring ourselves, that in their due time wee shall attain them. And so much doth david teach ●… s. howsoever therefore the lord hath promised to such as fear him, health, Children, and other outward necessary and convenient things, ye●… if wee be without these, or any of them, wee must bee content, and tarry his leisure, in any case not presuming to use any evil way forbidden by him to attain and compass them. It followeth.  
I will walk in the uprightness of my heart, in the midst of my house. He voweth here that he would not only study to carry himself well before me●… and in company, but also secretly in hi●… own house, within his own walls where he had no witnesses to see o●… hear him, even there to keep a watch over his heart, that it might bee singl●… and upright, and his conversation such as it ought. Which thing proveth tha●… he did vnfeignedlie fear God, doing good things and abstaining from evil, even for conscience sake, because GOD had commanded the one, and forbidde●… the other without seeking the praise, o●… fearing the displeasure of men: and indeed this mind ought to bee in eueri●… of us, when wee bee alone by our selue●… to do our duty, as well as if all men beholded, and to bee as careful then not to sin, as if all the world looked vpon us: for he that is holier and mightier than they all, even GOD himself seeth us every where: his eyes behold all things, they are naked unto him, 
Pro. 15.3. Heb. 4.13.  wee cannot any where hid ourselves, neither upon the Sea, nor upon the land, neither in the day, nor in the night, he seeth alike in both, darkness and light bee all one to him, as david saith●n another place. 
Psal. 139.12 jer. 17.10.  Yea he searcheth the hearts, and is privy to the secret conceits and purposes thereof; how much less can any word or action of ours,( though spoken or done never so closely) be hidden from him? Wee may well think that david meditated thus with himself, and therefore the rather promised to be as watchful in his house and privy chamber, as he was in the sight of all the world. And surely it will not a little help us, to this Christian and conscionable dealing, if wee often think with ourselves vpon Gods continual presence, if wee say wheresoever wee bee: God is in this place, he will hear and see, whatsoever I do imagine, speak, or do. do we not perceive, that the presence of a mortal man or woman, doth many times bridle us from that which wee would do, if wee were alone? Is there any almost so shameless, to steal, commit fornication, lye, deceive, slander or curse, when other bee present to bear witness of their naughtiness? And should wee not much more master ourselves from evil, if wee always remembered, that GOD which will one day judge us, is with us every where? How would a thief fear to steal before him, that he knew should after bee his judge? And how should wee tremble to do evil in the presence of him that shall judge the world? 
Gen. 18.25.  This ought to be thought vpon by us, for there is much hypocrisy, there bee many dissemblers; which whatsoever they do well, it is only because they would be seen of men as Christ saieth, 
Matth 6.2.5.  when they be in company they use good speeches, and sometime will do good ●… eedes; but alone, or in their houses with such as they dare trust, they boldly ad●… enture vpon every abomination, there ●… s scarce any thing so horrible, but they give themselves unto it. One to profane ●… he sabbath, to adultery and fornication: another to drunkenness, another to slandering of the quick and dead, to speak evil of those whom they praise to their face, to pass al bounds in chafing and freting, 
Amos. 8.4.6  to oppress the poor and needy, to take all advantages of them, 
Isa. 3.16.  and to grind their faces as the Scripture speaketh. And yet when they bee in company, especially of such whom they cannot but reverence for their callings and graces, and of whom they desire to bee well thought and reported, they pretend great holiness, as if they had as much desire as could bee in any, to do well themselves, and to haue their houses brought into good order. do not these plainly witness themselves to bee guilty of horrible Idolatry, in that they more fear man, 
Isa. 2.22. Heb. 12.9.  whose breath is in his nostrils, than they do God himself the father of spirits, in that they dare presume boldly to do and speak that before him, which they would be ashamed should come to the knowledge of any, never so mean, much more of a Magistrate, a preacher, or some such other. The lord meeteth with such as these often in this world, beside the iudgement at the last day, that shall bee pronounced vpon their hidden things; 
Eccl. 12.14.  for as even now he is privy to their most secret privities: so sometimes he causeth such things to their great reproach to be commonly known abroad, which they most carefully and cunningly( as they thought) devised in their closerts; and howsoever in respect of their great callings, they bee now and then spared, while they be here alive, because there be few that dare tel such the truth: yet at their death often the sting of conscience enforceth thē to lay open their abominations in the bitterness of their souls,& being once dead there is no further sparing of thē. The scrol and register of their iniquities is laid open before the world, so as their name was not so honourable& precious in their life, by the faire show of painted holiness they made, as it becomes shameful and dishonourable after their death, when the channel is raled, and the truth of their secret wickednesses is brought to light. david himself wee may think conceived, that it should never haue been revealed, concerning the defiling of Vriahs wife and the slaughter of her husband his faithful subject: for assuredly he dealt warily; he had men for the purpose, some to keep his counsel that brought her to him. Either he wrote himself, 
2. Sam. 11.  or else had some other trusty secretary to writ to joab. But behold howe the just God suffereth not that worthy man to bear away this scotfree. It was not long after brought to light,& now all the Church in the world ringeth of this adultery and murder committed by david. Let us therefore bee wise and keep a watch over ourselves, to do, speak and think always that which is righteous and good, not only when we be seen& heard of men, but also, when God onely that shall judge, is present as he is every where, according to that which david voweth here.  
3 J will set. As he had before promised to do well, so here he protesteth to keep himself from evil, according to the duty which he ought unto the Lord. For so indeed the case standeth, betwixt his majesty and us, we are bound to him in two bands, the one to do whatsoever he commandeth, the other to leave undone whatsoever he forbiddeth, so as we bee alike guilty before him, if wee do the latter, as if we leave undone the former. A point to be marked of us: But the speech of the prophet is to bee considered; for he saith not, I will keep myself from this or that wickedness, and from some things that bee evil, but from all manner of evil whatsoever, so as he would 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 sins, and given him a dispensation in others; whereupon he voweth thus solemnly, that he would set no wicked thing before his eyes. Teaching us by his example, how careful we ought to be to purge ourselves from whatsoever is offensive to the majesty of God, though it savour never so much of profit and pleasure unto vs. And thus be we taught in other places of the scriptures, 
2. Cor. 7.1.  as where the Apostle saith: 
1. Pet. 2.1.  Let us cleanse ourselves from all filthiness of the flesh and of the spirit. And again: Laying aside all maliciousues, and all guile, and dissimulation and envy, and all evil speaking, as new born babes desire the sincere milk of the word. S. james also exhorteth after the same maner saying: 
Iam. 1. 2●  Lay apart all filthiness and superfluity of maliciousness. The sord ( all) is to be noted; for it warneth us of the self same thing, wee heard before, namely that there must not bee fostered in us any maner of corruption either inwardly or outwardly, because the Lord whose we bee, for as much as he hath bought us with a price, will bee glorified of us in body and in spirit, 
2 Cor. 6.20  as it is said: wee must remember, that as one disease in the body, if it be not looked unto, will bring on many other diseases and death itself in the end: So if we entertain any one sin, and submit ourselves unto it, it will not only bring in other sins, but also condemnation itself at the last: even as we be taught by Saint Paul, saying: 
1. Cor. 6.9.10  Be not deceived, neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggers, nor theeues, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. And in another place it is written: 
Apoc. 22.15  without shall bee dogges and enchanters, and whore mungers, and murtherers, and Idolaters, and whosoever loveth or maketh lies. From which places wee are to learn, that the holy ghost saith not, he that is all these, or doth all these shall be condemned, but he that without repentance is any of these, or giveth himself over to any of these. We desire that our seruants should be obedient to us in all things,& so it is their duty in the Lord: ought we not much more to subject ourselves as dutiful seruants to God our master in heaven. 
Col. 3.22.  We greatly disallow it, if a seruant in some points serving us very wisely, carefully, and faithfully, should in other things presume to walk in a course contrary to our plain commandment to vex vs. And shall we think, that the lord hath not just cause to burn in wrath against us, if wilfully we shall go against his express and known will, howsoever in other things, we pretend some care to do our duty? let us therefore look well unto it. Wee see here what purity of body and mind we should strive unto by the example of david. True it is, wee can never attain this while we be here, to be altogether without fault, but this is the thing which wee must aim at and pray for. And therefore they be wretched men which use to reproach such as haue this care as if they were too precise. They be far enough from thinking themselves pure without sin, which they know and profess they cannot be here; although, on the other side, they both know and profess to all the world, that( to their utmost) they ought to endeuo●… and labour for this perfection. And so brethren let each of us do: we haue this care of our bodies, that there is not any infirmity, be it never so little, which we seek not to cure: the least spot in our faces we cause to be wiped away, and the least weed in our gardens to be pulled up: ought we not much more to be careful to rid our souls of every corruption, especially the danger being so great, as we haue heard before. This point is the rather to be urged, 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 soul, be laden with corruption, full of stinch, sores,& botches, overgrown with the briars& thorns of sin, to haue no sound or smooth place in it; and especially if they make show of care in some things, they streyt imagine that in other things God will bee content and bear with them, notwithstanding they take liberty. So shall you see that some, which would seem to make conscience of theft, whoring, drunkenness, and open blasphemy, will yet profane the sabbath by journeys, markets, accounts casting, sending seruants here and there; they be cruel& oppress, they be proud, they make no scruple at all to spend that riotously,& in vain unnecessary pomp, which ought to be laid out to maintain Gods service. But let us beware of such things: satan careth not how he haue us, so he may haue us at all, whether by whoredom, pride, oppression, or by any other sin. The reward of every sin being death without true repentance and the mercy of God, we must take heed of every one, bee it never so small in our eyes. We must hate even the garment spotted with the flesh, 
Iude 23.  yea abstain from every show of evil. 
1. The. 5.22  And evil must not be measured as it seemeth to us, but as it is in the sentence& iudgement of the Lord the lawgiver& judge. We ought to be so far off, from fostering ourselves in any one sin, that clean contrariwise, we should consider what the sin is whereunto wee be most given, and into the which wee fall most often and easily, and from the which wee bee hardlyest reclaimed, against that wee should strengthen ourselves with spiritual armor. As in towns of war that be besieged, the fortification is most, where the wall is weakest,& it would be counted madness to rampire vpon the south side where no assault is,& to leave the north side naked and open where the battery is hot,& the adversary ready to enter: so ought it to bee in our spiritual warfare. Thou criest out vpon adultery, whoredom, drunkenness, and blasphemy: against these thou art armed on every side, satan assaulteth thee not there, he knoweth it were but vain and lost labour; for the shane of the world, weakness of body, or fear of punishment by the magistrate doth bridle thee. He that knew eve to bee the weaker of the two and therfore also laid battery at the salvation of mankind in her rather than in Adam, knoweth also where thou art weakest, and where he is most likely to prevail, and there giveth thee the battle, peradventure thou lovest the world over much, thou covetest ●… iches or honour: look to thyself, when the question is about such things: when occasion offereth itself into thy hands to attain these by evil and unlawful, wicked and sinful means, satan will not fail to make thee offer of all the world, if thou wilt rob God of his due and fall down to worship and obey him, as he did to Iesus Christ. When there is an offer made thee to come by any of these, with the breach of Gods commandement, with his dishonour, and the dishonour of thy profession; beware least then satan not onely assault thee, but also overcome thee. It may be that thou art given to impatience, to be soon stirred, easily provoked, and then to forget thyself, to pass all good bounds, take heed when thy patience is tried, when thou art ill dealt with& abused, by thy husband, wife, children, friends, enemies, or such from whom thou lookedst for all good, dutiful and comfortable usage, least then satan draw the●… to that which is altogether unseemly& uncomely for thee. It were too long to reckon every particular. satan knoweth the time when, the place where, and the occasion whereupon he is likest to surprise us: we ought therfore( knowing his sleights) to be armed from top to to●… with the whole armor of God, that w●… be at no time, nor in any part of us unarmed, and so put ourselves in danger to be utterly spoyled. And this in my iudgment is not the least point of wisdom in a christian, if wee know what the sin●… be, with the which we are most easily overtaken, against them to strengthen ou●selues: as on the other side it is extreme folly, for us to bee in detestation of some corruptions, whereinto for some outward respects, wee bee not like●… to fall, and in the mean time, to ly●… open to the assaults of the devill in other iniquities, which with less danger of credit, and fear of men we may do. Let us go on to the rest.   

I hate the works of them that fall away. By them that fall away, the scripture commonly understandeth such, as leave the standing that sometime they had, that ●… s, forsake and turn away from the holy profession and good life, which before they made show of, as the sow washed to her mire, and the dog to lick up again his filthy vomit: according to the speech of Saint Peter. This david saith, he did hate. 
2. Pet. 2.22  His speech must be marked of us, for it sheweth the vehemency of his affection against this iniquity. he saith not, I mislike it, or it discontenteth me, but I hate it, I abhor it, it is an abomination unto me And indeed thus wee ought to be disposed, against every sin, especially against the height of sin, and highest of sinners. Saint Iude willeth us to hate the garment spotted by the flesh: 
Vers. 23.  and this Prophet in another psalm saith, 
Psa. 139.22  that he hated the wicked with an unfeigned hatred; not in respect of their persons, but in respect of their horrible transgressions, by the which they rose up against Go●… himself, as it is there written. This i●… the zeal that ought to be in us, and the●… fore be we redeemed after this maner t●… be zealous, 
Tit. 2.14.  as the Apostle speaketh I hi●… zeal is not only in our fervent and burning desire toward that which is good but also in a vehement loathing& detestation of all that is evil. Let us look unto it, and take heed of lukewarmnes seeing the Lord threateneth to spew ou●… such. 
Apoc. 3.16.  And yet is this a common corruption: men do good things coldly, as i●… they had no life at all in them. So they pray, hear the word, and do the worke●… of charity and mercy, as if they did them with weariness, and had no comfort i●… them.  
There is no heat in them against sin●… and sinners; when their own faults and the faults of others bee in question, they think it sufficient to say, it is nought, or it was not well done, when oftentimes they smile and laugh at whoredom, drunk ennes, theeuery, swearing, profaning of the sabbath and such like. ●… o far off they be from the zeal of God, ●… hich cannot but work in such as haue 〈…〉, an earnest inward dislike, and wring ●… orth from them speeches and actions 〈…〉 show it abroad. Such was the zeal ●… f Moses, when for the peoples Idola●… je, he broke the tables of the Lawe: 
Exo 22.19. Num. 25.8.  Of Phineas when he slay the Israelite ●… nd the Midianitish woman commit●… ng fornication: 
Ezra. 9.3.  Of Ezra renting his ●… oaths,& tearing the hair of his face, ●… hen he heard of the unlawful marriages ●… 'mong the people of God: 
Neh. 13.15  Of Nehemi●… h, against such as profaned the sabbath ●… y their markets, protesting he would ●… y them by the heels if they did it any ●… ore: 
Neh. 13.21. 2. Pet. 27.  Of Lot vexing his soul in So●… ome at their wretched conversation; 
joh. 2.15.  ●… nd of Christ himself whipping the ●… uyers and sellers out of the Temple. ●… rue it is, the actions of some of these ●… ere extraordinary, neither is it lawful ●… or every private man to follow them. ●… ut thus far every of them do require ●… ur imitation, that our hearts inwardly ●… e no less set on fire against sin, than were theirs and that so far as our calling will give us leave, wee do outwardly i● speech or otherwise make the affection of the heart to appear. he saith tha●… this should not cleave to him; his meaning is, that howsoever others turned aside or fel away, yet he would still continue in his uprightness. And so he doth teach us in the ordering of our life, not so much to look what others do to follow them, but to consider what God commandeth us, and to do that: for we liu●… not by the example of any, but by th●… rule of Gods lawe. He doth not bid v●… in all things to follow any man: and indeed if we did, in many things we should do amiss. S Paul himself, requireth v●… to follow him no otherwise but as he followeth Christ. 
1. Cor. 11.1  This is a thing that needeth to be urged: for many offend very much in it. They think they may lawfully do that which others do, and therfore do rather respect what is the course of other men, than what it is that God commandeth. And yet their madness herein appeareth the more, that they propoūd●… to themselves the examples of the worst places, and the worst disposed persons. As for example, they which dwell in towns where the light of Gods word shineth, discovering al darkness when they be ●alled vpon to do their duty to leave this disorder or that, in the abuse of the ●… abaoth or otherwise: They straight al●… eadg, that in such a town& such a town( naming a town untaught) they do so,& why should not we do so too? So is it for special persons, the most parte take example from profane& godless men, whereas our safer course were, if we would needs be directed by others, to look to such as be better taught than ourselves,& haue gotten a greater measure of spiritual grace. 
Pro. 2.20.  So Salomon exhorteth us to walk in the way of good men,& in the Epistle to the Heb. 
Heb. 6.12.  we be called vpon 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 tread in the steps of the LORD. For what man was ever without fault? would any think that his wife had warrant to play the harlot, because other women do so? or would any man take it well, that his seruant should say unto him, other mens seruants commit whoredom, haunt alehouses, be gamesters, lye out of their houses, neglect their business, therefore I will do so too. even so know it thou, that it shall not help thee before the Lord to say that others did this or that, therfore thou thoughtst it lawful for thee to do the same. For God gave not thee( as I said) the examples of men to live by, but his own commandements. whereunto men fearing God haue had regard, when all others living in their time& in those places were corrupt and nought. So was Noah a just man in his generation, 
Gen. 6.9.  when all flesh was gone out of the way. 
2. Pet. 2.7.  Lot consented not to the wickedness of the Sodomites, but was grieved at it. job feared GOD in the land of Vz among the heathen& ther kept his children in good order. 
job. 1.1.  
Luk. 1.6.  zachary& Elizabeth in those evil dayes walked in all the commandements of GOD. 
Ios. 24.15.  And Iosua vowed that whatsoever others did he& his house would serve the Lord. And this ought to be our course, we must choose rather to go to heaven alone, than to hell with company; to walk in Gods commandements though there be no other to go with us, rather than to join with all the world in abomination and sin; we must be content though for our fewness this way, men note us, point at us, and say, there is a professor, a holy man, a gospeler or such like: we may not be like others whatsoever in any thing that is evil, but still keep ourselves in the fear of God, notwithstanding all else should go aside from him.  
Concerning them that haue begun well, and continue not, their state is fearful, for the Lord requireth, that we hold on to the end telling us, that such only be blessed, so as whatsoever they haue done or suffered before for his sake shall be in vain except they persever, according as it is plainly to be gathered from the words of our saviour Christ. 
Matth. 24.13 Ezech. 18.24.  And out of Ezechiel, where wee bee taught, that if the righteous man forsake his righteousness, and return again to the service of sin, then al his former goodness shall be forgotten, and he shal die in the iniquity which he hath committed. Yea Saint Peter saith, 
2. Pet. 2.22.  it had been better never to haue known the way of righteousness, than having entred into it to forsake it, and to return to the former bondage, like the sow to the mire,& like the dog to his filthy vomit: whereupon it is that in the word of God, we bee so often exhorted to continue in the truth, and that S. Paul prayeth to God for some that they might hold on to the end. 
Phil. 1.10.  And let us I beseech you look well unto it, that we do not vpon any occasion suffer ourselves to bee drawn out of the way, unless we mean to lose all wee haue done before. Let us not be weary of well doing, 
Gal. 6.9.  there will come a time to reap, if we faint not, when wee shall see, that our labour in the lord was not vain: 
1. Cor. 1 5.58  let us use all good means of prayer, preaching, the Sacraments, and other christian exercises public and private, that we may not only continue in the good whereinto wee bee entred, but also increase and go forward, ever waxing better, as Salomon saieth, The way of the righteous is as the sun that shineth brighter and brighter, 
Pro. 4.88.  even till the perfect day. And so much the rather ought wee to bee careful of this, because as satan and our own corruption, will do what they can to keep us from ever entering into the right way; so being entred, they will not cease, to do what they can to push us out of it again: whereupon there is sometimes offer made unto us of profits, or of pleasures and delights if we will leave that good course of ours; sometimes wee bee threatened with the loss of friends, with the loss of goods, and of life itself. Now it shall bee impossible against the alluring enticements of the one, and the battering cannon shot of the other, to keep fast the faith and a good conscience, except by prayer and other holy means, wee get unto ourselves invincible strength, which also God hath promised to give, if wee seek it at his hands and bee not wanting unto ourselves. even as we see the field already fought& won, not only by Christ himself our head but also in his name by many our brethren compassed with like infirmities, whose bodies bee asleape in the earth, their souls in heaven triumphing over satan, sin, the world, and all their enemies. It followeth.  
4 A froward heart shall depart from me: we do commonly call it frowardness, when vpon every small occasion we bee disquieted, testy, and angry; which indeed is a great fault: for patience becometh the children of God, they must not rashly bee angry, nor easily provoked to wrath: 
Eccles. 7.11  Bee not thou of an hasty spirit to be angry( saieth Salomon) for anger resteth in the bosom of fools. But by a froward heart here, wee are to understand a thing more general, namely a corrupt heart, that stoopeth not unto God such as be the hearts of all men by nature. So as david here voweth no other thing, than that which Christ calleth us unto, 
Matth. 16.24. Ephes. 4.22  when he saith let a man deny himself: and Saint Paul, where he saith, put off the old man; he meaneth then, that he would look to the reformation of that heart of his, which by nature was perverse, froward and crooked, he would labour to bring that into good order. Wherein he sheweth great& singular wisdom: for this is the right way to amend the life, 
Pro. 4.23.  if men begin at the heart. From thence cometh life and death, from thence issue adulteries, fornications, evil thoughts, murders, thefts, false testimonies, slanders: 
Matth. 15.19. Matth. 12.34.  of the abundance therof the mouth speaketh, as it is in another place; yea the eyes see, the hands work, the feet go, and the whole outward man is applied; that is as it were the commander and director of al the members and parts of mans body. Therefore as he that desireth to haue sweet and wholesome water flow, must first purge and make clean the spring head, so he that desireth to haue his outward conversation reformed, must begin at the heart, praying that that may bee clean, 
Psa 51.10.  as david doth in another psalm. And indeed they that content themselves to do some good deeds, or to leave some evil things outwardly, without labour to plant sound knowledge in the heart, with love of the one& hatred of the other, do like those foolish men which pretending a desire to haue al weeds removed out of their gardens, cut off only the tops& let the roots grow, or desiring to haue wholesome herbs& flowers grow, plant only the leaves of them. Let us therfore keep the heart with al diligence;& seeing it is in us by nature no otherwise, 
jer. 17.9.  than deceitful and foul, ignorant and nought altogether, like an old rotten filthy garment that cannot be amended, let us put it off as S. Paul saith, refusing to take any direction from it, and wholly resigning up ourselves to the Lord, praying him to give us a new heart and to take away the old, 
Ezech. 11.19  as he hath promised.  
I will know none evil: 
Psal. 1.6. mat. 7.23.  that is, I will aclowledge or like of no evil, as this word know, is diuers times thus taken in the scriptures: so then whereas in the verse going before, he vowed to do no evil, here he voweth that his inward affection should be answerable to his outward practise. And it is a thing worthy to bee remembered and followed of us; for there bee many, which outwardly leave evil, whose heart notwithstanding taketh pleasure in evil, so as they had rather do it, if they were not for some outward respect of favour, shane, credit, or punishment kept from it; in whom sin is rather restrained, than mortified or slain by the spirit, as it is in the faithful. 
Rom. 8.13.  And so they show themselves to be very hypocrites,& in a fearful cursed estate. We must therfore learn of the prophet here, that all outward leaving of evil, must come from an heart abhorring evil, if we will haue our leaving of it, to please God. For otherwise what do we more than the heathen, who for some causes abstained from evil things, although the heart were altogether set vpon mischief? And thus much concerning that which david voweth for his own person. In that which followeth in the psalm, he sheweth us what a one he would 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 us, as an especial sign of a good conscience in the Prophet. For he contenteth not himself, with general well doing, but also promiseth to perform such dueties as appertained to his more particular callings: even as this was his duty, and is the duty of every of us, not onely to learn what appertaineth to us as we are Christians, but also what we ought to do in this or that calling, wherein God hath set vs. For thus hath he disposed of things in this world, as it is in the house of a great parsonage, where beside the common service of the house, many haue their special offices, one in the chamber, another in the hall, another in the stable, another in the pastures, which every one in this several place must look unto So hath the Lord don with us here: beside the general duties common to all that profess his name, one of us is a Magistrate, another a Minister, another a householder, one a son or daughter, or a seruant: one a rich man another a poor man, one a buyer, another a seller: every of us ought seriously to consider, what place we haue, and to do such dueties as belong unto the same. For as it will not discharge him that hath the charge of the chamber, kitchen, or stable in a noble mans house, to busy himself never so much in such things as belong to al the household, if in the mean time the things of their proper offices be neglected: so will it not discharge us before God, though we show great zeal in the common dueties of christianity, if we be careless& negligent in our particular callings. Therefore it is in the word of GOD, that each state is taught severally. Kings and magistrates what belongeth to them, Ministers, what to them, private men, fathers, mothers, husbands, wives, children, seruants, rich, poor, their dueties proper to their several places, that no man might think to go away with a show of a general good meaning, that is not careful to do that which appertaineth to his place. This is the rather to be stood vpon, because the most part be faulty about it, the number being very few, which haue any conscience at all of their special office and calling. Where almost is a minister that doth the works of a minister? Where is a magistrate that doth the works of a Magistrate? Where is the housgouernor, the rich man, poor man, husband, wife, child or seruant, which throughly weigh what it is that GOD requireth of them in that state of theirs? And yet it is a common thing in men, when they will praise a Minister, to say he is an honest man, he liveth well, though he preach not: whereas the thing that doth specially commend a Minister indeed is his preaching, when it may be truly said of him, he is a skilful and painful teacher. So they say of men in place of government: they bee good gentlemen, and keep good houses; whenas oftentimes many of thē punish not offences, and suppress not disorders in the places where they dwell, as were their duty. Whereas the proper commendation of such were this: he is a good iustice, he hunts out naughty persons, he flieth no pains nor expenses to find out evil doers, he examines causes wisely and through●… je, the country hath much good by him, they that live 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 uprightly and justly, when ●… n the mean time, they bee careless to order their children and seruants in the ●… ear of God, as is the duty of such as ●… aue the charge of family, and relieve ●… ot the necessities of the poor, as appertaineth to such as haue riches and a●… oundance. We haue therfore as you see ●… ur lesson to learn here of david, which ●… s to consider what is the special calling ●… f each of us, and to do the works of the ●… ame according as he voweth.  
Him that privily slandereth his neigh●… our I will destroy. The Prophet speaking of destroying, doth teach us according also as wee haue heard before, that a magistrate must be a punisher of evil doers. This is a special end why he beareth the sword, even to draw it out unto execution where God commandeth. 
Rom. 13.4.  And as it is in the book of the proverbs, where Salomon saith: 
Pro. 20.26.  A wise king scattereth the wicked, and causeth the wheel to turn over them; meaning that he doth sharply punish when occasion requireth. To neglect this is an heinous offence●… the lord in such a case pronounceth them accursed that do his work negligently, 
Iere. 48.10.  and with-hold their swords from blood. Ahab not slaying Benhadah king of Siria, heard a fearful sentence from the Prophet of the Lord: 
1. King 20.42.  Because thou hast let a man go, whom 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 young Children against the stones, when God would haue execution done. And howsoever these be examples taken 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 sin is fearful and dangerous, to pity, spare, and not to punish, when the Lord commandeth. This would be remembered, for even they that be not of the worst disposed, but haue excellent graces in them, be too too remiss in this matter: insomuch as there is scarce any so base and vile, whose favour and good opinion they desire not to retain, and therefore forbear them in their evils, far more than is meet and comely for government: so as peradventure it were not easy to determine, whether they do more harm with their softness toward these, than they do good by the love and favour which they pretend to the godly.  
he nameth here some vices for all; concerning slandering, it is when by reports otherwise than dutiful, the credit and estimation of another is impeached: and by neighbour, we are to understand all with whom any way wee may haue to do, as our saviour Christ teacheth us in the parable of the Samaritan. 
luke. 10.30.  Now when he speaketh of slandering priuelie, he setteth out unto us the practise of slanderers, which is, behind a mans back to speak evil when he shall not know it, nor haue place to defend himself; like a coward that not daring look a man in the face, nor any way provoke him when he might draw for his defence, comes behind him at vnwares& thrusts him through. The great uprightness& indifferency of david herein is to be observed. For, he saieth not, I will destroy such as slander me their prince, o●… the nobles and officers whom I deputy under me, but he that slandereth his neighbour, whatsoever; how poor, mean& base he bee, I will take his cause into my hands, I will be aduenged vpon him, that offereth this injury to the lowest of my subiects. Touching the punishment of slanderers, the lawe of GOD was that he which accused his neighbour, of that he could not prove, should suffer the same penalty, which the party accused should haue suffered, if it had been true, even unto death itself. 
Deu. 19.19  david therfore voweth that according to the lawe of GOD, he would set himself against slanderers, and prosecute them with as much extremity as he might even to their destruction if the quality of their offence required it. he teacheth us therefore, that slandering is a great offence, from the which every one ought not only to abstain himself, but also to do what he can to suppress it in others, that the good name and estimation of all( so far as is right) may bee upholden. Which wee know is a very precious thing, better than a good ointment, as it is in the book of the preacher, 
Eccle. 7.3.  and to bee chosen above great riches, silver and gold as it is in the proverbs. 
Pro. 22.1.  Whereupon also S. Paul requireth us to follow after such things as bee of good report. 
Philip. 4.8.  The thing itself being so precious, unto every man of any understanding, that he had rather forego whatsoever, yea many their own lives: it cannot be but a great iniquity, to rob and spoil any of this so excellent a jewel. And yet it is certain, there is much inclination in our nature unto this corruption. We imagine that whatsoever good opinion is conceived of any other, is so much derogation from ourselves, whereupon it cometh to pass, that we bee very ready, to speak that to their reproache which wee ought not: yea we take pleasure to hear the good name of another called into question, it tickleth us and goeth down our bellies smoothlie, as if wee were flattered, and wee are content to soothe men on, till wee haue the utmost of their poison powred out against such, whose name and credit ought to haue been spared. But we must beware of both these; for as the thief and receiver bee alike, and both punishable even by the laws of men: so assuredly to bee a slanderer, and an entertainer of slanders, bee both a like before GOD, such as bear false witness against their neighbour, and be culpable of iudgment. As it is said by Salomon. 
Pro. 17.4.  The wicked giveth heed to false lips, and and a liar hearkeneth to the naughty tongue. According also as in the 15. psalm these two things be matched together as the marks of them that be of the true Church here, 
Psa. 15.3. & shal triumph in heaven, neither to slander themselves, nor to receive false reports against their neighbours. If then our calling bee not such as we may punish them, yet let us so carry ourselves to them, as they may see that wee take no pleasure at all in their wretched course, but are much discontented with it. even as Salomon doth teach us, when he saith: 
Pro. 25.23.  As the north wind driveth away the rain, so doth an angry countenance the slandering tongue. For as it is said, that there would bee no theeues if there were no receivers: So certainly there would be fewer slanderers, if there were not such as took delight to hear slanders. They that bee of great calling haue special cause to look unto this: For, as their favour is much desired of men, so there will be such as will not stick to do what they can( if it be possible) by slanders to bring all other into discredit, that they alone, or such as they like may haue all the credit. And even they which bee wise and fear God, be in danger to be overtaken with such lewd persons, except they be very watchful. For david himself, notwithstanding this his solemn vow, grievously trespasseth against it, 
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 unfaithful seruant of Mephiboseth, he condemneth an innocent and very trusty subject, confiscateth all his goods, and giveth them to the wretched slanderer, who( keeping his maisters ass from him when he would haue ridden after the king in his flight from Absalom) accused him of treason against david, as if he meant to take the opportunity of his absence to recover the kingdom to the house of Saul. When faithful Mephiboseth was so far off from any such treachery, 
2. Sā. 16.24  that during the time of the kings trouble, he neither washed his feet, nor dressed his beard, nor washed his clothes; as a man forlorn with sorrow for the trouble of his gracious sovereign. If david were thus foully overseen, what danger be we in, except we take great heed. We must not then be hasty to credit every thing  told us, but inquire further of matters, always reserving one ear for the party accused to haue his purgation if he haue any, as before we haue given the other ear to the accuser.  
This doctrine concerning slanderers, forbiddeth not just and necessary information and entertainment of it, against evil doers, without which faults, cannot be known nor iustice executed as is requisite. And therefore wee see it put in practise in every well ordereed state, that there be such which serve for this purpose. Magistrates& gouernours, cannot see& hear disorders every where. Yea they that haue but few seruants and Children, cannot always bee eye witnesses of that which they do evil. It is therefore necessary that they haue some faithful and trusty to give them intelligence of things done amiss, that so they may more easily be amended. The magistrates which provide not for this, do much hinder iustice, and give liberty to do evil. And the house-gouernours that neglect it, shall haue many disorders committed by their children, and seruants, to their dishonour, which peradventure would bee otherwise, if they were careful to appoint some to watch over the rest, and could patiently hear when they be  told of their abuses. Which we are the rather to mark, because there are such, as be bold to open their mouths against others, yet frett and chafe as if there could be no greater injury offered them, when in the zeal of God and love of them, they be told of the horrible abuses that bee committed by such as be to their house. When indeed it is a duty due unto thē, which men that fear God ought to make conscience of, and for the which they rather deserve to be thanked, than misliked or frowned vpon. 
1. Sam. 2.22.24.  ely though none of the best priests, yet so far as we can read fumed not, neither complained as of a wrong done, when the ill behaviour of his children was brought unto him. The fault was for the which the Lord was so highly displeased, that he corrected thē not so sharply as their offences did deserve. jacob being a holy and wise man, careful to haue good order in his house, it seemeth was well content that his Son joseph should observe the behaviour of his brethren to make relation to him, which the story saith he did: And peradventure that was not the least cause, 
Gen. 37.2.  why they were so cruel against him. howsoever therfore slandering be nought,& slanderers worthy of sharp punishment, yet it is necessary, that there be some to observe the offences public and private to inform of them. every good governor& householder that desire to haue things in order, must choose out some of special trust, to help them this way, to whom also in wisdom and the fear of GOD, with due regard they ought to give ear. And thus much of this point.  
Him that hath a proud look, &c. By both these he understandeth one sort of evil men, even such as think well of themselves. Howbeit because the heart is the seat of pride as it is of every other iniquity, and that being unsearchable and known onely unto God who trieth the reins, 
jer. 17.10.  can not be discerned but by that which is outward, and floweth from it as fruit from the three,& water from a fountain; therefore david allegeth one infallible sign of it, a proud look, by the which a proud heart is traced unto, as a Deere or an Hare are traced to the place where they be, by their footing. Touching proud persons and the affection of david toward thē, we haue it here declared: namely that he would not abide any such, wherein like a good magistrate he sheweth himself to resemble God, unto whom the proud bee an abomination, as it is said by Salomon: pride also being one of the seven things that his soul abhorreth. 
Pro. 6.17.  Yea God doth resist the proud as it were making war vpon thē, giuing his graces to the humble, 
Iam. 4.6.  as the Apostle saith: And indeed of this mind ought every governor to bee, yea every one of us in whom the image of God ought to appear. It becometh us to be affencted as he is, to love where he loveth, and to hate where he hateth. For as much then as God hateth the proud,& liketh well of the lowly, every one that desireth to show the likeness of God in himself, ought to be of the same mind to banish pride from himself,& to banish proud persons from 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 up themselves. 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.  even in their soul& spirit? 
Eph. 2.3.  is not their understanding poisoned& their will wholly perverted? bee they not as it were a dunghill of sin,& so the heires of damnation, over and above that which they deserve by their continual actual rebellion in the breach of Gods commandements? Is the dog, toad, or serpent, that creeepe vpon the earth more vile than they? no verily. And if there be any good spiritual grace jo us, or any outward blessing to adorn and beautify us, what haue we that we haue not received, and if wee haue it from elsewhere, why should we be proud, as if we had not received it, 
1. Cor. 4 7.  as Saint Paul saith? Would we not think him worthy to be laughed at as a fool, that having borrowed of another a silk gown, and a chayn, should proudly jet in it, as if it were his own? As worthy they be to be cronicled for fools, which be proud of the good gifts which it hath pleased God to lend them, and thereof onely to make them his stewards. The case then standing so, you see howe wee ought to strive against this corruption, and howe much it becometh us to hate it, wheresoever we find it. As indeed they that give themselves over unto pride, are not onely fighters against GOD, but also dangerous for the countries& houses in the which they live. proud persons that think well of themselves for their birth, wisdom, riches& so forth, in the common wealth can abide no superior, every such they envy, him that is their equal they disdain and think scorn of, their inferiors they would tread vpon if they might. Hence come( for the most part) treasons against their sovereign Princes, and abominable practices to set up themselves further than is meet, even to the crown itself. Hence come wretched attempts to bring such out of the way, which they think be likely to hinder them. Their expenses commonly be great above their abi●… itie, in respect whereof not having the ●… ear of God, they enter into sinful courses against their tenants and other sub●… ects by one exaction or other, to bear ●… ut that which their pride spendeth. In the house they be no less dangerous to serve: for, having this high mind, they will grudge at the dueties they owe to such as they serve: as for any officers deputed to govern them, they will think much to be ordered by any such, their fellow seruants they will disdain: every small occasion will be taken to give reproachful speeches; yea with such( as we use to say) there is but a word and a blow. The least thing that is spoken to range them in the common order of their fellowes, is thought sufficient matter of quarrel, they must be gentlemen alone, and every other a rascal, or else there is no patience, nor dealing with them. Besides, their apparel must exceed, for richnes and for fashion, they think it their great disgrace to bee behind any, yea that any should haue a stuff so costly, or a fashion so rare a●… theirs. So they often spend more tha●… way in a quarter, than their wages or other allowance is for a year. Then mus●… come shifts pilfi●es in that 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 dishonour o●… God, of the house where they serve, an●… to the hurt of others, must bee taken t●… recompense that which they haue spen●… proudly& vainly. Themagistrates the●… fore that mean to prevent inconveniences in the common wealth, must haue 〈◇〉 watchful eye& punishing hand toward proud persons, as those that be very damgerous 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 ourselves to any such wickedness, as it is the custom of many: who as if their children and seruants were not by nature proud enough, provoke them unto it, suffering them, yea egging them to wear such apparel, as is not onely a plain and evident demonstration of a proud and profane heart already, but also a forcible mean to increase that corruption further in them But above all things let us take heed of pride in ourselves, abstaining from the least show of it, to the end we may with more ioy& authority withstand it in others. Now in that the prophet joineth these two together, a proud look and a high heart. he assureth us that these bee inseparable companions where the one is there is the other, where a proud look is there is a proud heart. Therefore oftentimes in the scriptures, haughty eyes, 
Pro. 6.17. Isa. 2.11.  and a proud look, by a figurative speech the effect for the cause, are put for pride itself. 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 feet, aleadging these outward gestures, as certain tokens of pride and lightness. For, howsoever the heart in itself be unsearchable, yet by such things as these, God will haue it tried and laid open. According also as in the Epistle of Saint Peter, 
2. Pet. 2.14  some are said 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 us I bescech you mark this well. It is a common thing with many, when they be reproved for their outward ill behaviour, their stately looks, wanton eyes, idle words, and proud apparel, to say: my heart is as good as any mans, or as yours that find fault with me, I mean no hurt to any man and such like. But this cannot be so, when the outward man is not answerable. 
1. Cor. 6.20  God will bee glorified of us in body as well as in spirit, he hath made and redeemed both. Yea he hath provided to bring that to light which is within by that which we are without. Are then our countenances, speeches, goings, and apparel proud? They undoubtedly bewray a proud, a wanton,& a naughty heart: bee our actions abroad, cruel, hard, outrageous and extreme, they declare that the heart within is such and so it is to be said of all the rest. reform then thy outward behaviour, or else plead nothing for the innocency and uprightness of thy heart, for there is no truth in thee. Let us go forward.  
6 Mine eyes shall be. As in the verse going before he hath shewed whom he would punish and banish from him: So here he tells us, whom he would favour, put in office under him in the common wealth, and entertain to wait vpon his person& household business. even the faithful of the land, expressing further whom he meaneth by such, where he addeth, he that walketh in the perfect way. For he is faithful that walks in the perfect way, and he walks in the perfect way, that is faithful. By the perfect way, as we haue heard in the second verse, is understood the ways of Gods word, his meaning then is plain, that such as shewed themselves faithful by framing their lives to the word, should haue his favour, bear office, and serve him. He, he, saith david the speech is doubled, he alone and no other. It is to be marked of us that he calleth those faithful, which walk in the perfect way: he saith not, they that fulfi●… the perfect way,& offend not at al: ther●… be none such. But he that is careful to live after that rule, though heretofore h●… haue been faulty and doth still slip som●… times, yet if it appear that he hat●… repented, and that he now striveth t●… master satan and sin, he walks in th●… perfect way. even as men are truly sai●… to walk in a way, when they go in i●… although sometimes they trip, yea stumble and take a fall. Such as these the scriptures call righteous, and saith of them that they sin not, 
joh. 5.18.  because they study to do righteously,& for Christs sake haue their sins forgiven. This point we must remember, for there be many, who although they take shameful liberty to themselves to do most outrageous things not to be name, yet if the question bee of a professor of the faith and true religion, they speak of him as if such a one ought to be perfect and altogether without fault. Therefore if they know any thing done by him before his profession and calling, though he haue never so thoroughly repented, yet that they upbraid him with and cast in his teeth. If there be any infirmity at all in his life present, notwithstanding in comparison of thē, he be as an angel of God& a saint indeed. Yet they twit him by that, and every molehill is made a mountain, a small fault a very heinous sin; when in the mean time they see not beams in their own eyes. But oh wretched man or woman whatsoever, whomade thee to condemn him whom God absolveth, and pardoneth being penitent? And why art thou so beastly to call into question the profession of thy brother? because peradventure in some small things he is faulty or not so as he should, his general care being good, when thou art in thy doings ten thousand times more abominable to God, and all good men than he is? nay why dost thou suspect him, where there is no cause, or reprovest him for an evil doer in that which he doth well? and why seest thou a moat in his eye, and seest not the beam that is in thine own? Let us therfore judge charitably of such as profess the truth, if they walk in the perfect way, they be accounted faithful, howsoever they may bee faulty in many things through infirmity, as in many things wee sin all saith Saint james.  
The Prophet voweth that his eyes should be vpon such to favour them and to use their service. 
Iam. 3.2.  And so he doth teach us vpon whom especially to set our harts even vpon those that fear GOD, our goodness must reach itself unto them, as we be taught in another psalm: we cannot any way pleasure GOD with any thing we do the good will wee bear to him, 
Psal. 16.3.  we must show by dealing well with such as be his. They bring his letters of commendation in their behalf, even his letters patents, requiring us in his name, and as we favour him, to care for them. That which is done to them is lent unto him, and he will repay it, 
Pro. 12 17.  
Mat. 10.42  even to a cup of could water. If they bee unable to recompense us, he will reward it at the resurrection of the just. 
Luk 14.13.  The not comforting, relieving, or helping of these, when we can is damnable, as Christ saieth. go you cursed, when I was hungry, 
Matth. 25.42. &c.  you did not feed me, &c. how fearful then is their estate, that disquiet, trouble, vex and persecute these? he saith not, you kept their own meate, clothing, or houses from them, which many do: he saith not you cast them in prison; but only you comforted not, clothed not, visited not these, poor, naked, hungry and in prison. The matter then is very dangerous, not to show ourselves very careful for these. Whereupon it is, that not onely here david voweth to set his eyes vpon such all the land over, 
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 familiarity of a poor godly man, even to give him his hand, and to entertain him, as one in whose acquaintance he took pleasure. even as also in another psalm he teacheth, that it is a mark of such as shall bee saved, 
Psal. 15.4.  to despise the vile and wicked, and to make much of them that fear the lord. Whereunto agreeth the saying of Saint John: 
1. joh 3.14.  Wee know wee are translated from death to life, because wee love the brethren. And indeed this is an undoubted proof of the love of GOD within us, as the same Apostle saieth: 
1. joh. 5.1.  every one which loveth him that begot, loveth also him that is begotten of him. He that loveth the father loveth his children, and he that loveth the master doth also love his seruants. Yea the meanest of a house is welcome unto us, we use him with al courtesy, if we haue a reverend& honourable opinion of such as they serve. even so it cannot be but they shall bee most dear unto us, in whom wee see the fear of GOD as the mark of his Children, if wee bee affencted to his majesty, as is our duty. For, how can we love GOD whom wee never sawen, and not love our brother whom we see? Can wee bless God, and not bless his children made after his image? How can the love of God be in us, 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 david be very careful all we can, whether we be magistrates or private persons, to comfort all such as fear God. And so much the rather, because they being not of this world, but strangers here, 
job. 5.19.  do lye open to many violences and oppressions of the wicked, in respect whereof they need comfort, beside the common afflictions they be subject unto with all men.  
Besides this his general favour to these, he voweth to use them in his government, and to haue their service in his house. These be also special things, wherein the Prophet is worthy of singular commendation. He knew that he could not order the affairs of his state, and the matters of his house alone, but that it was necessary to haue some to deal for him and under him. And in very deed the case so standeth: princes and great personages, be not without cause called heads, and so compared because as they direct others, so they stand in need of many parts to do things for them, eyes to see, ears to hear, hands to do, and feet to go for them. If these be such as they ought, much good may come to others by those that be in great place. If these bee nought, howsoever such as they be under be full of goodness, and haue a desire that it may spread abroad, yet shall it not reach to such as they would haue it come unto. They that be of high calling for this purpose may fitly be likened, to great pounds full of sweet and wholesome water, that might be beneficial unto many, if there were sound and sweet pipes to convey it: whereas on the otherside it yeeldeth no benefit at all, if the pipes bee stopped, poisoned, and corrupted. So is it with these. The good is unspeakable, which a state reapeth by a good Prince, and any place by those that bee the chief in those parts, if such as bee deputed under them be good. But if they be nought, superstitious, covetous, oppressors, and cruel, their goodness is after a sort shut up in themselves, it disperseth not itself abroad for the comfort of those that need and desire it. Hereof it cometh, that when there bee good Princes, yet things do still continue out of frame. As wee see in the daies of Iosia, a most christian and careful King, 
2. Cro. 44.3.4.8.  that feared God betimes, and twice in his dayes reformed Religion, the first reformation not being perfect enough. His remembrance is as the perfume made by the art of the apothecary, and as music at a banquet of wine. There was not a King before him nor any after, 
2. King. 23.25.  that like josiah turned to God with all his heart, as he did Yet was there in his daies in his kingdom, 
Soph. 1.  horrible abominations, atheism& contempt of God, pride in apparel, oppression and cruelty, yea much damnable idolatry, notwithstanding the good king, by his laws had taken as good order against these as he could. The cause of all this was, that such as were under him in the common wealth, and in the church, did not that which he willed. 
See Soph 3.3, 4.  According as in the third of Sophonie it is complained, that the princes were as roaring lions, the iudges as wolves in the evening, which leave not the bones till the morrow: that the Prophets were light and wicked persons, and the priests such as polluted the sanctuary, and had wrested the lawe of God to serve their own turn And so what marvel, though in a rare kings daies, iniquity overflowed and abounded. 
1. King. 12.  The like fel out in the daies of Rhehoboam, by following the ill counsel of such as he put in trust, by occasion whereof many fel from the house of david, and cleaved to jeroboam, and so the kingdom before being one& entire, was after partend and divided. So assuredly wee must think of all states, where the chief magistrate is well affencted& careful, that the cause why things bee no better ordered, is for that they which haue the execution of good laws established for the church and common wealth, neglect that which is their duty, not restraining sin as they might, nor advancing godliness, as is enjoined. david foreseing al these, voweth that he would set his eyes vpon the faithful to place such under him. And so he doth teach the princes of the earth whom they are to appoint in such a case, even them that walk in the perfect way. every officer bee he never so low, ought to be a punisher of wickedness& a maintainer of well doing. Now how is he like to do this, except himself bee well disposed? Is he like to suppress sin in others, that favoureth it in himself, or is he like to uphold godliness in another man, that doth abhor it in his own person? The counsel therfore of jethro was very good, and not without just cause approved of Moses, when he gave aduise, that the officers over gins, should be men of courage, 
Exod. 18.21.  fearing God, dealing truly, and hating covetousness. When it is so, common wealths& states be like to flourish, then shal religion prosper, the good shall be defended, the evil shall bee punished, and every one shall quietly enjoy his own. even as it came to pass in the daies of the good kings of judah, and as Salomon saith: happy art thou O land when thy King is the son of nobles, 
Eccl. 10.17.  and thy princes eat in time, for strength and not for drunkenness. The people themselves do so sensibly see this, that they rejoice when the righteous be in authority, as it is in the proverbs. 
Pro. 29.2.  whereas clean contrariwise they sigh and mourn, when the wicked bee set up: as it is in the same place. howsoever therefore it fall out oftentimes, that Princes go on foot like slaves,& slaves be on horseback like Princes, as it is in the Preacher; 
Eccles. 10.7  that is, the unworthy be put in authority, and the worthy bee 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 indeed their fault cannot but bee very grievous, which put the wicked in authority: for, beside the great harm they do by this means, hindering iustice& offering the well disposed unto spoil, which be sure to find no favor at their hands, they do so much as in them lieth, make us beleeue that the almighty God himself is such a one, filthy& abominable( which I tremble to speak) seeing every governor ought to bear his image, and to resemble his majesty. Those men therfore be worthy of great blame, which be so far off from agreeing with david in this point, that clean contrariwise set up the evil, and think such unfit to serve their Princes, and to bear office, whom they perceive to be faithful, zealous of true religion, and friendly to such as fear GOD. His care to haue men thus qualified, to wait upon his person and household business, is no less praise worthy. He assured himself, that they would bee faithful to him, which were faithful to God. And surely it cannot bee otherwise. he that truly feareth God, honoureth such as he hath set over him, he will bee trusty in whatsoever is committed unto him, not onely in respect of the person of his Lord and master, but also in all his affairs. The treacherous treasonable and unfaithful seruants, that deal vntrustelie with their business, and dare lay violent hands vpon such as they serve, bee they that know not the true GOD, and haue no conscience of his ways, which serve upon no other end, but to serve their own turn, and so they may do●… that, bee content that the persons o●… them, and their estates upon whom they attend, do miscarry, as wee haue had many such fearful examples i●… the world. And therefore it is a●… thing to bee woondred at, that grea●… personages trust themselves and thei●… their affairs with such men as commonly they do. It is to be acknowledged as a great mercy of GOD, that they continue safe so much as one hour. They then that haue to entertain seruants, do learn here of david, what choice to make, even of them that fear GOD, such will not only deal faithfully and painfully, with the things that bee under their custody, but also haue a promise of the blessing of GOD to go with them, so as their Masters may persuade themselves that things shall prossper under their hands. Such a seruant was he whom Abraham sent on his message, 
Gen. 24.12.33.  about the marriage of his son, he prayeth to GOD for good speed in his journey, when he cometh to the house where his business was, he refuseth to eat, till he had first done that he came for, and how well things went with him, 
Gen. 30.29.30 Gen. 31.33.39.40  it is apparent in the history. Such a seruant was Iaakob to Laban, taking great pains in Winter and summer, day and night with his cattle: in whose time the substance of Laban much increased. Such a one was joseph to Potiphar, 
Gen. 39.3.8.12.  keeping fidelity to his master, when the strumpet his mistris enticed him to vncleannes. Concerning whom also it is said, that for his sake GOD blessed the house of the egyptian. Seeing then there is so much benefit by it, men ought to bee careful to get to themselves such seruants. They bee wise, and know how to order things, when to give, and to whom, and when not, even to do al●… things in their season, even to the honor and comfort of such as they depend upon. 
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 ask, where shall a man com●… by such a seruant as Abraham had: to whom it might bee answered: wher●… shall a man find such a master as Abraham was? 
Gen. 18.19.  he taught his house hold to walk in the Lords statutes, a●… God saieth of him. If masters did so●… and used the means for the instructio●… of their family, bringing them to th●… public ministery, seeing them there to carry themselves reuerendlie, and to learn what is taught: If they gave countenance to such as haue some good inclinations in them, and frowned vpon those that bee disordered and wanton, there were great hope and likelihood that in time they should haue faithful, obedient, and trusty seruants. But the most part care no further, but to haue their business done, therefore can be content that some of their house come not to household prayers scarce once in a week, and to the Church scarce once in many sabbaths, some such as follow them there be, that be as soon out at one door, as they bee in at the other, they bring their masters to their pews,& then go away themselves, and if they tarry at Church it is not to learn. They bee not called to account of any thing learned, they see thē not catechized at home, they encouraged them not, but rather discouraged them in well doing. No marvell therefore if they haue so few good,& so many bad,& that towns and countries ( as wee say) ring of their disorders. themselves be the special causes of all, and deserve many vexations, dishonours and shrewd turns by such, seeing they haue no more care to bring them into good order.   

But assuredly seruants so well minded and disposed as wee haue heard, might be gotten made ready to their hands, if they sought and enquired for them, as such jewels deserve to bee sought for. david saith, that he would harken all the land over to come by such. And indeed this care ought to be, we should be enquiring for such, when our friends come to us that dwell far off, we should ask if they knew any fearing God, tha●… might bee gotten to serve us, wee should not take those that come next to han●… as we say, and be commended to us by every one, but rather look far of al the land over, if peradventure any such may be heard of in any place, of whose faithfulness and dewtifulnes to GOD and men hope is to bee conceived. We●… should say to our acquaintances, a●… you will ever pleasure me, help me to such. But wee see what the manner is, they that entertain and retain seruants for the most part, rather inquire what they can do, how personable they bee, what birth they bee of, what liueliehoode they haue to bear out their bravery in service; than what conscience and fear of God is in them. And for the most part houses bee so out of order, that they which fear GOD bee loathe to serve in them. For out of doubt, there bee many Parents that would gladly put out their sons and Daughters to haue the benefit of good education, though they were at some charge for it, but they see such dissolute carelessness in the gouernours of families, where youth learn nothing, but pride and wantonness, to play at cards, dice, and such other things, that they bee quiter discouraged, and afraid to adventure their Children there. It is certain therefore, that the householders themselves for the most parte bee in the fault, that they want such seruants as might yield them comfort, and haue such as dishonour them by their lewd and abominable dealings.  
7 There shall no deceitful person. In this verse, he sheweth whom he would not admit to bear office, or any way to retain unto him. even no●… wicked man, for so we are to understand his speech, a part for the whole, according as it is usual in the scripture. david still declareth himself to be a most wise man, and of singular iudgement, which saw what was the best way to order his house and state, even to labour tha●redge all his officers and seruants, should bee alike, and agree together in th●… unity of true Religion and holy con●… uersation. he would not haue a mingl●… mingle-mangle, one to draw one way, and another, another way, some truly religious, and some superstitious, some o●… good life, and some of bad life, he knew●… this was dangerous to the commo●… wealth, and dangerous to his house, as continual experience proveth it. If in a country some bear the sway that bee Popish, and others that be professors of the truth, some louers of righteousness and some friends unto sin, will not this bee an occasion of faction and partes taking, will not the one disallow that which the other hath done, and allow that which another hath disallowed? And shall not this be very offensive to to the poor people, and a great hindrance of iustice. The same is to be said, if there bee any such difference among the seruants in the house, it must needs hinder much the good and peaceable ordering of it. This therefore is the best and right christian policy, to do what may be that all may be alike, agreeing in the fear of God, and not to take one of this sort, and another of that, as careless persons, and the politiques of the world are wont to do.  
Where he saith that no such should dwell &c. His speech is worthy of special marking, his meaning is plain, that he would haue no one such, whatsoever he were, though never so old or profitable a seruant, never so necessary, or near of kin, yet if he were a wicked man, he voweth that he should not remain in his house. According as this was his duty. For there is nothing so dear unto us, or profitable, if it were our right e●e or our right hand, but we ought to cut it off, 
Mat. 5.29.30.  rather than it should cause us to offend as Christ saith. So whatsoever they be we should chase them out of our houses, rather than sin and dishonour God by keeping of them. Which is to be marked, because it is a common excuse, why many think, they may still retain such as be most notorious wretched men. Oh say they: he is my kinsman, or friends son, or old seruant, or such a one as I can not spare, and therefore although he be worthy to be misliked, for his adulteries, drunkenness, pride, blasphemy, and such other naughtiness, yet I may not put him away, what shall bee come of him, and so forth.  
And thus it cometh to pass that the houses of some, which should bee palaces for God to dwell in, bee rather dunghills for sathā, and they which profess the religion of Iesus Christ, haue such camels to wait vpon them in the house,& to wear their liveries abroad, as if according to the common saying, hell itself had been sought for them. So is the house reproached, and reproach cast vpon the gouernours themselves. 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 david, to suffer no one wicked man to haue any countenance at al from vs. The greater any is, the more careful they ought to be in this behalf. For such shall be sued unto to entertain seruants. Ill disposed persons imagine that they haue gotten themselves a licence to do all evil, if they can get the livery of a man of worship or honor, they think the then no man may so much as say unto thē, why do you so. Now in receiving so many as be necessary for their state, it will bee hard, if ther escape not some such as be unworthy to be be entertained. david notwithstanding this his vow, had Achitophel& joab, in whom he reposed much trust. Men and women therefore bee in great danger to be deceived this way, except they take great heed. One evil seruant in an house, is sufficient to infect all the house. 
1. Cor. 5.6.  A litlle leaven( saith Saint Paul) soureth the whole lump: and one scabde sheep infecteth all the flock. We take bodily diseases, from such as wee company with: so we do also infections to our souls. As then no wise master, will suffer in his house, any one having the leprosy, the french disease, or any such other contagious malady, for fear of spoiling his children, and the rest of his family. So ought they not to suffer any one wicked man, considering how prove by nature we bee unto sin, and that howsoever wee hardly follow the example, or admit the counsel of the good, yet we do easily follow the evil, and soon give ear to their lewd counsel. Insomuch as, sometimes one such prevails more in a house to carry the rest or at least the greater part unto evil then many good preachers can do, to draw them unto goodness. moreover one sinful man is sufficient to bring the wrath of God vpon all the house. 
Ios. 7.1.  do we not see the whole host of Israel plagued for one Achan, and all the mariners in danger for Ionahs trespass? 
jonah. 1.7.  Housegouernours therefore that mean to keep their children and seruants from the contagion of sin, and Gods wrath from their houses, must beware they suffer no one wicked person within their walls as david voweth here.  
No deceitful person. If we take his speech understood of dealing vntrustily with their business, or of deceiving about such things as they haue to do with; that care of david was very good,& great wisdom it is, herein to follow him. For such kind of unfaithful persons be very hurtful in a family. And so much the rather, because they be put in trust,& the occasion or opportunity as we say of dealing ill is put into their hands: unless such haue conscience and the fear of God, their masters eye not being always vpon thē, they may leave many services undone which it standeth them much vpon they should do, or else they may do them in a manner not according to his appointment, and so also much to his hindrance. moreover the goods of their masters, or any parte of them being under their charge, in their keeping or disposing, it is easy for them to purloin to themselves, and to enrich themselves by such ways as bee not allowable, to the great impoverishment, yea the utter decay of such as they serve, even as it falleth out oftentimes. whereupon S. Paul requireth these two things as principal in a seruant. 
Eph. 6.6.  First that he serve, not with eye service as a man pleaser, that is, that he always do his business faithfully, as when he seeth him. 
Tit. 2.10.  Secondly that he be no picker. As then seruants must beware of such faults as these, which make thē unworthy of any Christian house, so is it a very profitable& holy course preventing many inconveniences, that no housgouernour suffer any such deceitful person to abide with him. Howbeit I do here take the speech more general for cunning dissemblers, which craftily make a show of that which is not in them. As many times they seek the services of great personages such as david was, who pretend love to true religion, and great good will to the party whom they sue unto, when in the mean time, it is far otherwise with thē indeed. For if they haue any religion at all in them, it is superstition and I dolatry, wherewith also they seek to infect others, and to hinder the receiving and growth of the truth in the place where they be. They carry an ill mind to the Lord or master whom they would serve with a purpose to turn thē from the truth if they can, or otherwise toprie into their doings, to mark them, and to bewray them unto others. Yea some practise this for these or such other ends to prefer men to services in the places where they desire to work mischief,& to haue intelligence of secrets. Thus it comes to pass oftentimes, that under a velvet or a silk cloak a Iesuite or a priest is hidden and entertained, 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 received to service, who by declaring secrets cause much trouble to them, whose comfort they ought to haue procured, a●… did Iudas to his master whom before he had kissed. every householder therefore, especially of great calling, had need to know all such well& thoroughly, whom they admit into their house, least such wretched persons under a colour creep in, which they could never do, if at the first they bewrayed themselves as they be indeed. For the which purpose, it is necessary that first they be examined of their religion, and then o●… their dutiful heart to her majesty and the state, least this being neglected, one be entertained for a protestant, that is a rank Papist, and for a good subject that hath a traitorous heart, and purposeth treason. whom he meaneth by tellers of lies, it is plain. Such persons also being the children of the de●… ill, and abominable to the Lord, 
joh. 8.44. Pro. 6.17.  be very hurtful many ways in an house. For howe cumbersome a thing is it, when a seruant cannot be trusted of his word? or when the master trusting unto it, and as it were building vpon ●… t, is disappointed. So as not without ●… ause some say, they had rather haue a ●… hiefe in their house than a common ly●… r. david therefore voweth to banish ●… ll such, as loathsome unto God, and ●… urtfull to himself. And let us mark it ●… ere, what benefit we reap by the word of God. For it doth not onely teach us, what is for the honour of God, and benefit of our souls, but also what is for the quiet of our house, and for our commodity, even in this life. Could any wise worldly man, give better coumsel ●… hang david here giveth to himself? by his own practise warning us of deceitful and lying seruants, as of such which ●… e very pernicious. Let this therefore and such other things as these, inflame us with the love of the word, if that which is the principal, the zeal of the glory of God, and the care of our own salvation cannot do it. At least let us reverence it in respect of the good counsel it giveth us, of good thrift, husbandry, and the safety of our estate in outward things, according as the book of the proverbs hath many most wise and grave sentences tending that way. But let us come to the last verse.  
Betimes I will destroy. In this verse concluding the psalm, the Prophet returneth to that he had vowed before, namely, to punish all the wicked. We may then see, that this is a principal thing, which a Magistrate should be careful of, even, to destroy the evil. And that not onely in respect of withholding wrath from the land, whereunto it is subject until sin be punished, as it is in sundry places of the scripture: 
Deu. 22.22  but also to bridle men from sin, whose hearts bee set upon mischief, because punishment against unrighteousness is differed, as it is in the book of the Preacher. For the hope to escape unpunished, 
Eccl. 8.11.  is no small enticement unto sin, as it is said. Yea, others also, by seeing offenders go away scotfree, be emboldened to do that which they ought not. whereupon the Lord in his lawe commanding public punishment, addeth, 
Deu. 21.21 and 13.11.  that Israel may see and fear. Telling us, that the beholding of execution done upon others, feareth such as see it or hear it, or at least should fear thē from falling into the like offence. That Magistrate therefore, that desireth to remove the plague of God from his country, or the place where he hath to do, must labour to bridle wicked men, and to the end they may keep such in good order as bee in it already they must not spare to punish, when the offence requireth it, and that is it here which david vowth again. But it is well to be marked, that he maketh mention of all the wicked, giuing us to understand, that he would not spare any one. Now who the wicked be, he expresseth after calling them workers of iniquity, such as give themselves over unto a course of life disagreeing from the word of God, where onely righteousness and equity is to be found. He voweth thē to do his duty without respect of person, if the offender might bee brought within this compass. And indeed this is a thing principally required in a governor, that he do his duty, 
Deut. 16.19.  without looking to the poverty or riches of the offender, or any other thing, which might led us to love or hate him. The Lord in sundry places of the scripture requireth this, and that magistrates should so look onely vpon the cause and the offence, that they pitty not a poor man in his evil, 
Exo. 23.3.  who we know among others is specially to be pitied. Yea, he willeth the Father to bring forth his own son to death, 
Deu. 21.20 21.  when his fault deserveth it: and the husband not to spare the wife that lieth in his bosom. 
Deut. 13.6.  Such uprightness was there in Asa, 
2. Cron. 15.16.  who deposed Maacha his grandmother from the regency, for her idolatry. So far ought wee to be from forbearing punishment in respect of the outward person, that be the offenders never so near unto us, in some cases they ought not to be spared. The same is to bee said of the offences themselves, if they be wickednesses and iniquities in the sight of God, they ought not to be born with. A thing to be remembered: for there bee governors that can be content to punish some faults, but they do too too easily brook and digest others; as there is daily experience. The Lord in the time of mans innocency, appointed Adam to work in the garden; 
Gen. 2.15. Gen. 3.19.  that charge was increased after the transgression.  
idleness is one of the sins of sodom, 
Eze. 16.49  which brought fire and brimstone from heaven. Saint paul that otherwise was a very merciful man, using many strong exhortations to give alms, yet commanded straightly, 
2. The. 3.10  that if any did not work, he should rather bee starved to death than haue any relief of the Church. Idle persons then we may see by the sentence of the holy Ghost be pronounced to be notorious evil doers, and therefore such as a gouernours should seize vpon,& seek to punish, as persons highly displeasing God, and hurtful for the society where they bee. And yet it is a pitiful case to behold, how many such persons be in every town, that bee of no trade, and haue nothing so far as is known to live upon, yet go gay, haunt the alehouse, be gamesters, and spend excessively. Now, can this be born out, but by some bad dealing? No marvel if houses and shops bee broken up in the night, and that men cannot travail safely in the day, when such as these bee suffered, entertained, and not inquyred after and proceeded against as they should. moreover, wee may see towns and Countreyes swarm with common Rogues, concerning whom it is apparent, that they do not onely live idly, many being well able to work, but also in pilfering and thievery, and that which is more to pass away their dayes in horrible fornication and adultery. These be the things certainly known to bee thus, and yet how few in office set themselves against these as they might by the laws of the realm, and as in conscience and by the laws of God, it is their duty.  
But as idle persons, that do nothing, bee worthy to bee rooted out; so they deserve no less, who though they bee not idle, yet bee in such a trade, as they bee not well occupied in the same. For as the lord forbiddeth idleness, so would he haue every one to live in such a calling, as is honourable to his majesty, and for the common benefit of his children, as the Apostle teacheth, 
Eph. 4.28.  where he saith: Let him that stolen steal no more, but rather work with his hands, the thing that is good. Lo the Apostle addeth the thing that is good. And so at Ephesus such as had repented, burnt the books from the which they had before learned their wicked and devilish artes to gain by, accounting it now unlawful, under the profession of the gospel, 
Act. 19.19.  to help themselves by any such sinful trade. The trade of victualling is an holy and honest trade, very necessary, which the Common-wealth cannot miss, that strangers which pass by the way may haue entertainment, and such as dwell near may buy that there, for the use of themselves and theyres, which they haue not provided at home.  
But sutch Houses as these are, ought to bee limited within certain bounds, and concerning the keepers of them, it is requisite, that they be men fearing God and of ability. Now wee see there is great abuse this way: the number of thē is too great, and in many places, there is little regard what manner of persons they be. There is no fear of God at al in many of them, and so being also poor and needy, they do the more easily incline to entertain such as bee nought to advantage themselves by, with whom also they often consent and agree in thievery and robbery, making them privy to matches, concealing them before, and receiving them after, many times serving their filthy turns with harlots, giuing them drink, till they be drunk, and keeping play in their houses, such as is not of good report, and plainly forbidden by the laws. These houses be sometimes at towns ends and in corners, and so the fitter to receive late, and to convey away early such as for their leaudnes be susspitious and fly the light, not daring to travail there where they may bee openly seen. Therefore they that any way haue to do with government, must bee careful to purge the common wealth of these, to diminish the number of such houses, to see that the keepers bee of good report, not poor and needy so to bee driven to ill shifts, and their houses seated in convenient places, where men may bee seen as they come and go. For certainly when wicked men bee suffered to bee of this trade, it is incredible what nurses of iniquity such houses bee, and what infinite abominations, they bee procurers of, aiders and abetters unto. And yet it is a common thing: he that hath nothing else to take too, is often suffered as a fit man to keep an alehouse. And if he haue a charge so as the suppressing of his evil course may seem to threaten any charge to the town toward his relief and the relief of his wife and Children, foolish, pity carrieth men so far, that they hold it matter of charity, rather to suffer such a one to keep a house of bauderie, drunkenness, common game, and to entertain and lodge rogues and theeues, than to restrain them. But as it is said, is not this a wretched pity, that thus spoils the city, filling town and country with abominations? Wee must pity where GOD commandeth to pity; but where he commandeth to punish we should be so far off from pitying them& their children, that wee should rather dash them against the stones, as it is in the psalm. 
137.9.  All workers of iniquity therefore must bee proceeded against, as david teacheth here, which also he promiseth to do betimes, without putting off the matter, and that too not without cause. For, as delay in other things is oftentimes very dangerous, so is it in this case of punishing. The heat which we had against the sin, will in time grow cold, that which before wee thought a great fault worthy of sharp punishment, will seem no fault at all, and altogether unworthy of punishment, Besides, wicked men shall haue time to make friends for themselves, and so we know, iustice is oftentimes hindered, and he let go whom God had appoynted to death, or to some other sharp punishment. moreover, all the while they go unpunished, the wrath of God is vpon the state, 
Deu. 22.22 Ios 7.12.  the town, or country where they bee, except the deferring of it be for some special purpose. again, if they be abroad and at liberty, they do the more harm, in as much as the bee like lions, bears and wolves let loose among poor dearly sheep and lambs. Therefore as in every other thing we must show ourselves ready to do, whatsoever God commandeth, making hast, and not delaying to keep his commandements as it is in another psalm. 
119.60.  So in this matter of punishment, when once we know it is the will of God, and such a course of iustice to convict the party hath been taken as is fit, there would bee no longer stay for the execution than for just causes is found necessary. Iosua rose early in the morning to find out the trespass of Achan, 
Ios. 7. 16.2●  and having once found it out, with speed he causeth execution to be done, even the self same day. Such a forwardness should bee in all against offenders, clean contrary to the remissness and softness which is found in many. Who too too long bear with the wicked, yea when they see no hope at all in them, that they will ever prove better. Sometimes such as be easily stirred in causes of their own, so as the least matter in the world will break their patience, yet can well enough bee content to bear a great while with outrageous evil livers, whom they know to live and to haue lived a long time in drunkenness, fornication,& such other enormities. These bee far off from the heat of zeal that was in david, who promiseth, betimes to cut off all the wicked, according also, as each of us ought to do from the common wealth, if wee bee magistrates, and from our own tabernacles, if wee be housekeepers.  
Now that in this place, david calleth the workers of iniquity wicked, we are to mark, that we must avoid working of iniquity, if we will not be branded with the brand of a wicked man. It is to be noted: for, al men loathe this name, and many would think great scorn to be called so: But if wee be workers of iniquity, the holy Ghost here,& else where nameth the child, there is no better due unto us, wee are wicked. Now we are to consider, what it is to be a worker of iniquity or a sinner. For although all sin, and do things that be evil, 
●uk. 1.6.  yet doth the scripture call some righteous, as zachary, Elizabeth, Noah, job, and others; 
Gen. 6.9. job. 1.1.  and saith further of some that they sin not, according to the saying of S. John: 
1. joh. 5.18.  In respect that their special care is to do well, and so they be called righteous, of that that is principal& chief in them, notwithstanding there bee much corruption behind. 
Rom 6.12.  sin is not reigning in such, it dwelleth in them whether they will or no, for sin is in the best as a tenant perforce, which hath term of life in thē, during which space, they cannot wholly put him out, though their desire be to do it,& therfore to weary him as an evil tenant, haue him always as it were in chase and suit. Whereas others bee called sinners, in respect that without strife they do willingly serve sin, 
Psal. 1.1.  being lead by him as a dog in a line after a keeper, they bee overcome of sin, and make it their occupation and trade, as one man is a merchant, another a buyer& seller, another an husbandman, &c. So doth the speech signify, 
Mat. 7.23. luke. 13.27.  to be as it were of the occupation of fin, one wholly giuing himself over unto it. even as an ill seruant, that is altogether careless, and wilfully goeth against his masters commandements, whereas such as bee well disposed and careful, though sometime they be faulty, yet is it not purposely and with liking, but through infirmity, which also they do lament afterward Thus wee may see some difference between the one and the other, which every of us must mark. For wee may hereby understand whether we be in the state of grace or of curse, in the state of salvation or of damnation. Though thou sin sometimes, yet if thou feel within thyself a strife against sin, a sorrow for it, and a desire to do better, believing in Iesus Christ, thy sins bee forgiven thee, thou art accounted before God for righteous and just, thou art in his favour. But if thou be a worker of iniquity, giuing over thyself willingly unto sin, taking pleasure and delight in it, thou showest thyself to bee a wicked man, and one that as yet canst conceive no true comfort concerning thy salvation, but so far as may bee gathered in the very way to hell, not worthy of the society of Gods people, even as we may perceive by this place, where david protesteth to roote out all such.  
By the city of the lord. he meaneth jerusalem, 
mat. 5.35.  which in Saint Matthew is called the city of the great King. The reason of the speech is, because howsoever all the world is his, he having made heaven and earth, the one being his throne and the other his footstool, 
Act. 7.49.  yet this city was his after a more special manner. Because as he had chosen the Land of Canaan, out of all the world to bee the portion of his people, 
Deut. 12.5. 1. King. 8.29 2. Cro. 6.6.  so out of all Canaan he choose jerusalem, to place his name, Temple and house there, and the ark in the temple, a more special sacrament of his presence, and being among that people. Now, forasmuch as he was put in trust with the government of this city, he thinketh himself the rather bound, to look to the well ordering of it, because of the lords choice of the same. And indeed if heathen princes that haue charge of such people only, as appertain not to GOD, so far as man can judge, ought notwithstanding to guide them well, should not Christian Princes much more go beyond them in care, when they 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 wisdom or conscience at all in him, will look to the dressing of them: but what will such a one do, if he haue the charge, of the Princes special orchyard or garden, most dear to him, in the which he taketh special delight. Such a thing is the church unto God, and therefore in the scripture is called his inheritance, his sheep, 
1. Pet. 5.3. joh. 10.15, 16  his house, his chief treasure, his vineyard and such like. S. Paul exhorting timothy to look well to his duty, 
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, he saith that their charge was the church of God, purchased with his blood. Magistrates therfore that haue that government of christians, even in respect of the special account that such be in with the Lord, ought the rather to be very watchful to purge the places of their dominions from all filthiness and filthy persons. The Lord hath committed unto them a part of his own Garden, in the which he hath delight to walk, whereupon also his eyes bee continually and where he is ever present, this they must dress, and weed out from thence whatsoever is noisome and hurtful. To suffer wicked men there, is as if the officers in the Courte-shoulde suffer the places where the Prince is daily conversant, to bee full of stinch and carrion. For these bee not so loathsome and vncomelie for them, as the other bee abominable to the lord. And how fearful will their account bee in the great day of Christ, when they shall appear with their several charges, which neglecting so great a trust, suffer sins and sinners to overflow in their governments? If a Prince or Noble man should come to his Garden, and see it every where overgrown with weeds, and the walking places altogether out of order, would he not be very angry, and discharge such a Gardener, turning him out of house and home? They therefore that haue any rule over others, 
Luk. 16.2.  must see them ordered as becometh the household of God, least they also bee put out of office, with the ill steward for misspending their masters goods, 
1. King. 14.10. and 21, 21. 2. King. 9.8  and be with their posterity utterly cut off, as were sundry the Kings of Israel, which flourished for a time. This is also to bee applied to every householder, whose household should be as a little church, separated and put a part to that service of God, according also as the manner of dedication under the law taught the Iewes; 
Deut. 20.5.  the equity whereof doth still remain to inform every of us, that our houses should not be for satan to harbour and lodge his limbs in, but for God himself, and for him alone there to be served by us, and all those that bee under our charge. These bee poyntes of great importance, evil doers bee suffered, yea, such abominations and abominable persons in christian kingdoms and families, as among the heathen heretofore haue been punished, which also even now in some such places peradventure they would labour to weed out, if they were among them. We must also here remember, that jerusalem was a great city and very populous, and yet david voweth to reform it, meaning to do what in him lay to bring every part of it into good order. It is a thing which we ought to bear away, for it meeteth with the idleness and lithernes of many, who imagine that it is impossible to reform a great city, yea if it be but a little market town, it is impossible say they, that all should be well there: if it were a little country parish, then were it no great thing to amend all, but where a thorough-fare is and a market, and so much concourse of people, many things must be born with. Yea this excuse is pretended by such as haue but small families in comparison. And so under a colour of this impossibility to reform all, they do almost just nothing no not so much as the laws do put into their hands, and commande them to do. Dangerous Rogues without passports swarm, never called in question; suspected persons, yea persons of note for pilferye and vncleannes, keep houses of victualling; and unlawful games both in the house and in the field bee common as if they were lawful; and many officers there bee, which never say, why do you so? And yet these men haue but as it were a postern gate of jerusalem to keep, or a house or two to watch over. What think you would they do, if they had the charge of so great and large a city? True it is, let officers do their best, there will bee much disorder. What will it bee then when they do nothing at all, in respect of any care to weed out sin, but rather bolster it out, take parte with the wicked, give them countenance, keep their company, speak for them, yea bee evil themselves, men fit rather to bee overseen and guided continually by others, than to bee in any authority to oversee and to guide any. And yet this is the misery, of diuers Parishes and towns in respect of their inferior governments. Wee haue great cause to thank GOD, for her majesty, and the superiors under her highnes, we haue worthy christian laws, which if they were put in execution, would either better wicked men or make them weary of their partes. Let such then as be in office do their duty, executing the good laws put into their hands by higher authority, not doubting of the impossibility of reforming abuses in their little charges, seeing david trusting vpon the help of God, is so confident touching this great& populous city. They shall find such success in the aduancement of godliness and suppressing of sin, as they will see cause to rejoice in their good endeavours, and to praise God for his blessing The same encouragement must householders take, who easily might haue their families rid of notorious evil persons, if the fault were not in themselves,  
david vowing to reform this city, meaneth not to stay, there, but to proceed to the cleansing& purging of the whole land. This no doubt he might think, that if jerusalem were reformed, it would be a great light and direction to the whole kingdom beside. even as wee see howe it falleth out. Lesser places look to those that bee greater, and the meaner sort look to those that bee the higher, from whom also there is no small force to draw the inferiors either to good or evil. A great town or a great house well ordered, may fitly be compared to a great garden full of sweet flowers, which yeeldeth much good savour and prospect to the neighbours. If they bee ill ordered, they bee like great dunghills which give very ill savours, bee noisome and contagious to such as dwell about. A great town or a great personages house, if they bee good, do much good to the country, but if they be nought and sinful, the poison of them is strong, and the infection very dangerous. Therefore as david was careful to reform all things in this city, so the greater any place or house is, whereof any is the governor, the more care ought that party to haue, and the more good he may do, by bringing things there into order.  
To conclude the psalm. Wee must consider, that as david was a figure of Iesus Christ, in his sufferings and in his glory. So Dauids kingdom, was a figure of Christes kingdom. 
Mat. 18.17 1. Cor. 5.6.  As then david vowed to weed out all the wicked. So would Christ haue all the wicked rooted out of his Church, by such discipline and censures as he hath appoynted. But because this cannot bee done, while the Church is militant here, partly through the want of government, carelessness of the gouernours, 
Mat. 13.29 47. & partly through the hypocrisy ofmen, even where things be best ordered.  
Therefore wee are to look unto his second coming to iudgement; at that time there shall bee a full separation of the Goates from the sheep, 
Mat. 25.32  
Mat. 13.40 41, 42, 43.  and of the tares from the good seed. When all things that offend, and all that work iniquity snall bee cast out of his kingdom, whereinto no unclean thing shall enter, dogges being without, 
Apo●. 21.15  together with all that work wickedness. 
1. Cor. 6.9, 10.  howsoever therefore now, such bee in the Church, that say Lord, Lord, and give themselves over to iniquity: 
Mat. 7.21, 23.  howsoever many cry: The Temple of the Lord, the Temple of the Lord, 
je. 7.4, 9, 10  stand in his Temple before him, and yet lie, steal, commit whoredom, and swear falsely, as it is in ieremy, taking the law in their mouths, and nourishing satan and sin 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 always, the time will come when Iesus Christ will so separate the one from the other, that they shall never bee together again. he will uncase them and pull off the vizors whereby they haue deceived, they shall bee judged as intruders into the marriage feast, 
Mat. 22.11, 12, 13.  wanting a wedding garment. If wee imagine any through separation before that time, wee deceive ourselves.  
If they that bee in place to separate, or to make laws to separate, do it not, and so there is mingling of clean and unclean, 
Eze. 9.4.  holy and profane: Let us mourn for such disorders, and pray GOD to amend them, comforting ourselves in the expectation of the coming of the bridegroom, and of the harvest, when the wheat shall bee gathered into the garner of heaven, 
Mat. 3.12.  and the tares and chaff burnt with unquenchable fire. 
Mat. 25.41  When the just judge shall say to the Goates, go ye cursed, 
Mat. 25.34  and to the sheep, Come you blessed. Which time let us pray GOD to hasten, and always to prepare us for it. Amen. Amen.   
FINIS   

Errata.  
pa. 32. lin. 9. for after, red and. pag. 55. lin. 24. for what man was ever without fault, read what was he ever( onely man) without fault. Otherescapes or points amend with thy pen.