Exposition Upon the Ten Commandments

An exposition upon the fifty and one Psalm.

THE Book of Psalms is most excellent above the weight in gold, worthy of all to be known and learned by heart. Wherein are written of Christ, (in whom are all treasures of wisdom and knowledge. Col. 2.2.) Luke. 24.44. as Peter to the end quoteth it, Acts. 1.20. and also Paul, Acts, 13.33. the authority whereof even Christ himself useth, Luke, 20.42. Whereof, what the godly learned in former times have thought, it were too long to write, and may be offensive in regard of the excessive commendations above the rest: & even of late, that noble men may find some worth herein, the right illustrious and godly Father of John Casimer, County Palatine of Rhene, thought good to have it translated alone into the Dutch tongue, to carry with him in his bosom as a fittest companion, and to give to every of his servants to read and learn them. Not only so, but before him, Cosmas the religious & holy Bishop of Constantinople, seeing many things to displease him, and that without hope of redress, giving over his rochet of his own accord, departed the Citty, and bad his servant to carry away nothing of all the great goods gotten in his Sea, save the Psalter of David. He judged no viands for a Christian Pilgrim so sufficient as this one Book, being as indeed a wise and learned Father calleth it, The common treasure-house of all good instructions. So as whosoever shall not highly make account hereof, displeaseth God, and hurteth himself.

Now, though this Book be like a precious box of pearls wherein none can displease, yet for some purposes, one may be fitter then another: exercises of conscience in the case of turning first to God, or quickening and increasing that, are specially to be followed. Such is this Psalm, having more variety of necessary matter, then any so small scripture that I know, being (as a man may term it) a conscience or practical Catechism, so suiting these times, & especially God's children in them, as that I would wish them, when they mean to stir the wheels of all good graces in them, to use this Psalm, as Gregory Nazianzen did the Lamentations of Jeremiah when he meant to mourn.

But it is best to hear the psalm speak for it self, both in the inscription and treatise.

The inscription is for, or to the Master of the Music, a psalm of David. &c.

And containeth in it, five especial things, 1. the party to whom it was committed, 2. the kind of treatise, 3. the author, 4. the time, 5. the occasion.

The party to whom it was committed, is in the Hebrew Lamnatsea, for the meaning whereof the learned do not accord. Some expound it, him that excelleth or overcometh, viz. in singing. Others, the Master of the cōsort quire, or music, in such a kind & course. What it is, we may better understand by the 1. Cro. 15.21. Mattithia, Eliphelah and others, were set over the basse & tenor, for that is the Sheminith, that is, the eighth or diapason, as the Musitions cal it. Where by the way, we may perceive, that the godly learned Interpreters at Genua, mistook that Lamnatsea as it is in the Hebrew, & have in their translation made it a proper name, Lenazziah.

Thus it was: The Musicians by David and Solomon, afterward were divided into companies and courses, as may appear, 1. Cro. 25. the chief of which company was called as here, he that excelleth, that is, in that company and kind of Music, some-what like the Chanter or Master of the Children in Cathedral Churches. Hence it is, that some psalms are to Jeduthun, to Corah, that is, committed to them.

Now they were committed to them, to appoint the music for the singing of them, a shadow whereof, is in the appointing of services in Cathedral churches. Look 1. Chron. 16.7. So as, that they were committed to them for others, even as Christ sendeth to the Angels, Reve. 2.3. that is, the Pastors for the whole people and Church: So do the Prophets prophesy against some, and yet for the people.

All this was done as a part of the solemn worship of God to continue.

Whereby we may learn, that the Book of Psalms is scripture inspired by God, containing instruction for the people of GOD. This may further appear by the Psalm for the Sabbath, which is 92. by the 113.14.15.16.17. psalms, which the Jews call the Halleluiah, and were sung at the Passover, & are that hymn or song which is mentioned in the Gospel, & also by other moe: insomuch as that sometime in the person of David, Christ and the church are to be considered of us.

Further, such psalms were committed to these Masters of the music, to require other to sing them. And the Apostle. Collo. 3.16. requireth that we should speak unto our selves, that is, amongst our selves, one to another in psalms and hymns, so as that it may be a great shame to us, if not staying all ribaldrie songs and vain Sonnets, we procure not even of others the Psalms to be sunge. David would not else so often have made it his exercise, and provoked other thereto. And for the better directing our singing, we must do it with understanding, Psal. 47.8. that is, first that our selves may understand, otherwise, we were as good to sol fa, or sound as organs.

Secondly, if we be with company, others must understand us, 1. Cor. 14.15. & so must they understand us, that our singing may be with grace, as Colos. 3.16. ministering occasion of profitable matter and instruction in grace.

Where we may see that plain song is better for this turn then prick song.

Thirdly, it must be done with the heart. Colos. 3.16. with feeling, affections, and cheerfulness.

Fourthly, it must be to the Lord, that is, the heart lifted up unto God , not resting in the sound of music, but having the mind set upon the matter.

Hence followed, that even in singing, it being to be performed to God, it should be with great reverence.

But here one may marvel, that David, such a great man as he was, whose credit ought to be deer to himself & his people, should commit a psalm to others to be sunge, wherein his own should be to all posterity proclaimed and blazoned.

No doubt it is first to teach us, that even the particular examples of the saints of God, have use for common instruction, and now in this kind of David's fact to learn ones own infirmity, how diligent in searching ones own self, how severe against himself for faults, howe desirous to rise after falls everyone should be.

Secondly, that in some case, a man may acknowledge his personal faults to others, and openly.

First, according as he hath offended publicly as David did, or privately.

Secondly, when we acknowledge our own sins, and God's mercy to comfort others, as Paul doth of his persecuting.

Thirdly, to witness our sound and through turning to God, while we are not loath to acknowledge our faules in the face of the world.

Thus much of the party to whom this treasure was committed of trust, now followeth the kind of the enduing, it is said to be a Psalm.

A psalm is, when there is music set to a dittie. A song is (many times) music or noates without ditty.

David was wont and others to sing to their Harps or Lyraes, as we are wont to play two, or three, or four parts, and sing the fifth. Thus did Lyrick Poets, Pindarus and Horace, make ditties for such music.

But this is the difference, David's musitians had the gift of prophesying, as 1. Chron. 25.1.2.3. that is, to open the Scriptures, and make godly ditties for the use of the service of God, & did not only make noises in the Temple or Tabernacle. 1. Cro. 25.5.

So as that not all kind of Singing men in Churches, have David's practices for warrant thereof.

The instruments and voice were, when there had been before some Sermon of the praising of God, to stir up the people there-unto. Look psal. 57.9.

Why then should not we by all the means that God affordeth , stir up our dull harts to praise him?

Or shall David have such private exercises of religion, as that he can pen mournful ditties or Elegies, and shall not we likewise exercise our selves unto godliness? Sometimes searching out our sins & bewailing them, gathering together the promises of God in Christ, to believe in them, laboring to get particular directions for every of our practices, enrolling God's favors to us, and returning praises for them.

The Author or Scribe, was David a King and Prophet, bewailing his own sins, showing us, that Kings should confess their sins, and set themselves a part to take knowledge of them, and mourn over them.

Secondly, that the breach of the word of God, is a sin in Kings as any other, so that murder, adultery, though never so close, swearing, breaking of the sabbath, pride, idleness, &c. are sins in them. What King either of Spain or France, would have done as David did? But yet so he ought.

Thirdly, & that if David who loved music so well, did use it in such a holy and profitable sort, ought not we to follow such delights as we may be the better for?

The time was, when Nathan the prophet had come unto him, & not before, that is, that then he penned this psalm: not that he did not before acknowledge and bewail his sin. For it is not likely that a man as David was, according to God's own heart, could continue so long (as some think David did) in his sins without touch of heart. Look 2. Sam. 11.27.

Besides, David's heart smit him presently in smaller matters, as for numbering of the people, wishing for water of the Well of Bethlehem, cutting; of the lap of Saul's garment, and therefore it is most probable it did so in this thing.

Lastly, unless David's heart had had some exercise before, it would hardly have yielded so presently to Nathan's reprehēsion, it was otherwise with Saul towards Samuel, with Adam and Eve to God.

Well then may some say, if David was touched in heart before, was it not sufficient?

Answ. No, God would have the occasion of blasphemy given to the enemies by the death of Uriah, & the scandal to the people by the adultery of Bathsheba, taken away, and that David should be a pattern of effectual conversion to all posterity.

Where mark, that when men openly and notoriously sin, God will have it as openly acknowledged. Was it not thus in Manasseh, Peter, Paul, & diverse others.

This time is set out by circumlocution, viz. that it was after Nathan came unto. &c. that is, some month after his fault with Bathsheba, and upon Uriah, according as likewise it falleth out with the children of God sundry times, when they have sinned. Many years there were before Manasseh was touched, and some month before Saint Paul was, after his persecuting.

The brethren of Joseph, long after their unkindness to their brother were grieved with themselves. So that a man may be some while before he repent, & he in some sin before he sufficiently turn to GOD. Jehu did many good things, likewise the men that spied out the land, save Caleb and Joshua, yet neither did all as they ought. Then hath a man true & full sorrow for sin, when it is to conversion and increasing change. This the Apostle calleth godly, other is worldly sorrow, and always hath with it great care, great apollogie, indignation, fear, desire, zeal, punishment, whereof we may speak more particularly afterward.

Now Nathan went to David as sent of God, 2. Sam. 12.1, not of himself, nor sent for by David, or set on by any Courtiers or adversaries. Some-times Kings could send for Prophets, Jehoshaphat for Michaiah, Hezekiah, to Isaiah, and this our King and Prophet to Nathan. Now Nathan is fain to come without sending for, and go by God's commandment only. So are all men's minds readier to find favors & comforts, then to acknowledge and confess their sins, not indifferently liking of the company and ministry of the Prophets, but for their own turns and pleasings.

Here may we well think howe Nathan might be discouraged, going to such a personage, in such a time, on such an arrand, as by and by we shall hear of, yet is he not, but goeth about God's business, even to the displeasing (as he might fear) of Kings & Princes. Why then should any be so nice, to fear rebukes and taunts of meaner men which draw no blood.

And seeing that David had need to be put in mind, who can judge any admonition sufficient for himself?

This coming of Nathan to David, is to be considered of by the intent and end, to rebuke and convince David, as may appear by Nathan's whole course, and the success thereof.

But mark I beseech you Nathan's judgment and behavior. 2. Sam. 12.2. darkly he goeth about the bush, intending to make David confess first in the general, then to convince him in the particular: fearing that if he had gone plainly to work, the King would not have heard all, but cut him off in the midst, or if he had first opened the fault, and not convinced the judgment, it might have cost him the setting on.

Can we but learn from hence, that indeed dangerous it is for outward estate to advertise Princes of their faults? and for all that, yet when GOD commandeth, it must be done. Now God commandeth all duties of our place. Thus did John the Baptist, Elias, & others. Neither this only, but very hard will it be to bring great ones to see their faults. Saul may teach us this: these think not of sins, they think their places excuse them: and many such Fig leaves have them: and many such Fig leaves have they. Yet for all this, men must endeavor that such may know & amende their faults, who sin not alone, but by example infect others.

But some man may say, Why was Nathan sent rather then some other?

For his ministry and place, for gifts and fidelity, as a known man meet to convince a King.

Where are then these Eliasses, John's, Latimers, and such like?

Now mark the fruit, David is rebuked & amendeth: so doth God bless his own ordinances, as to Saul, and Ahab, who some what yet by rebukes were restrained. Let none therefore make doubts in God's business, but go about it, and leave the success to him who giveth it.

David is rebuked and amendeth at a word. Here is a difference between the rebukings to the children of God, and men vneffectually called. God's Chyldren are corrected, and rebuked at and by the word. God's works are wont to work more with worldlings.

But put case they hearing the Word, do fear as Herod, and Felix. &c. after they forget. God's children do hide it up, and make it of use, & to rebuke long after that they once have heard it.

Or grant the worldlings do think upon it, they are not reformed, the godly are.

The occasion remaineth, which is, both of Nathan's message, and David's enditing this Psalm: to wit, his going in to Bathsheba. Where first mark the words, afterward the matter.

The words are very grave, honest, & seemly: giving us to take knowledge of that which is not so comely to be spoken of. This phrase is usual in Scriptures.

It is a grace of speech, in seemly terms to deliver unseemly things. So Job. 1.5. blessing is put for the contrary, as 1. Reg. 21.10. This is usual in the Scriptures, as likewise in other tongues, Eyonyma in Greek, a good name for a thing of worse worth: Eymenides for the Furies. The old Latins for nothing would say well, for nobody good success, and so other nations: the Tuscan Italians, call diseases which they most loath, with most favorable names, as the Falling-sickness, God's disease, and such like.

How ought men therefore to abstain from evil deeds, when the Spirit of God forbeareth even the ordinary names of common sins?

Nay, a shame shall it be for us, not to leave off all filthy speech, and not so much as to name with liking any sin. Look Exod. 23.13. Hosea. 2.17. Psal. 16.4.

So that if even for terms a man should look to himself, the like care is to be had of company, recreations, attire, diet, and such things wherein we may very soon offend.

The matter & meaning of the phrase is, that David sinned in Bathsheba, and by occasion thereof upon Uriah, giving likewise cause to the enemies to blaspheme.

O then into what fearful sins may the children of God fall? to any, save that which is the sin against the holy Ghost, so that all the care in the world is too little to watch over our selves with.

Again, see howe one sin tolleth on another. David little thought of murder at the first, but now to seek a cloak for adultery, he will commit that, yea not care for the glory of God in respect of his own credit. Doubting in Eve bred disobedience, and the misery of all man-kind. Wherefore, resist sin in the beginning, it will too soon grow too strong, and draw a long tail after it.

Besides consider, that David had (no doubt) of his privy chamber, whom he used very secretly for Bathsheba, as he dealt with Joab for Uriah by private Letters, neither durst those parties be acknowne. Court sins are many times covert and cunning, and yet for all this, we see they come and break out.

It is therefore folly, sinning to think to lie hid. Thou didst it secretly, (saith Nathan to David from the Lord) but I will do this, (that is, punish thee) before all Israel, and this sun. 2. Sam 12.12. Nay Kings themselves cannot sin without marking by God, & in his time revealing.

Now, the party with whom this sin was committed, is not to be neglected. Bathsheba, a woman not only of a good house and place, whō David the King after married, but a devout woman, observing the religious services of God in her purification, 2. Sam. 11.2.4. Very wise and accomplished, as may appear by Prov. 31. which seemeth to have been of her making, and yet she is overtaken to folly.

Let good Ladies then take heed of daliance and courting, sooner may they be over-come then they think for, such is the poison of evil company & speech, able to infect the chastest in the world.

And if David and Bathsheba commit folly, we need not doubt, but that there was a great deal more filthiness then in the Court. So it is, someone sin appearing, may make us judge of many close. Read over the whole eyght chapter of Ezekiel. Where then many sins break out, know that many more are committed, which should make us to mourn at the filthiness of such times.

But one may say, I never committed adultery, I never kept whore. &c.

There is no David for all that, that hath not his Bathsheba, no Bathsheba that hath not her David, that is, there is none but taketh delight in some sin or other. Idolatry is whoredom, so is Covetousness. I am. 4.4.

Wherefore, let everyone seek to find out the strange flesh his soul runneth after, as his Bathsheba, which one may do, by applying the whole Word of God to his whole self: constantly studying & meditating thereupon, making more account of the witness of our consciences, then the judgments of any other.

That shall we find to be our Bathsheba or sweet sin, which we will least be acknowne of, as in Saul for the Amalikites, Herod for Herodias, and such like. So do proud, covetous, riotous, &c. persons, excuse, extenuate, or cloak their sins.

Which though we take great heed, we shall easily offend in, as that of the tongue, psalm 30.23. I am. 3, 8. so is it for anger, in parties subject thereto.

Which enemies wait to trap us most in, and can up-braide us most with, they can sooner see it then we our selves. Nature in everybody sootheth it self, and none but thinketh himself fair, & his own breath sweet: but especially, if those whom we judge adversaries are godly and wise, as Elias to Ahab, and Michaiah, John to Herod, there will be no error.

Besides, in griefs of conscience, that woundeth sorest, which is frō the sweetest and most usual sin.

And after this once found out, let him be humbled to conversion for it, which never will be, till acknowledging all sin in general, and misliking our own known sins in special, we forsake them all.

Neither let us think that any sin is small, and may be made light of.

• 1. What can be little that offendeth the infinite God?
• 2. That deserveth everlasting death?
• 3. And if one sin of Adams poisoned (as I may say) the whole world, shall we nourish any?
• 4. Indeed, if but all the world could discharge a man but from one sin, it were some-what.
• 5. Or that but one sin not remitted did not damn: but it is quite otherwise.

Wherefore, be persuaded your sins are great, else will you never sorrow for them, or seek to be eased of them: and God then will not forgive thee.

Now followeth the Psalm it self, which all is a most excellent and necessary prayer, continually to be used for the matter of it, of all & every the children of God.

Whereof there are two parts: The first, general proposition, or chief sum of the whole Psalm. The second is a more particular setting down of things prayed for.

The general proposition, is to find favor with God, and is in the first and second verse, & hath in it, first the thing prayed for: secondly, the party who is prayed unto: thirdly, the measure of the thing prayed for.

The thing it self is set down in diverse words, first, having mercy: secondly, putting away iniquities: thirdly, washing from iniquity: fourthly, cleansing from sin.

The first is, having mercy, or showing favor, & is as much, as let me have thy countenance again, and former liking: which indeed is at the first, the root of all good things unto us, which being renewed, bringeth all good things afresh with it.

Know then that you can never have comfort but in the favor of God.

And that all sin deserveth the displeasure of God.

That nothing will pacify a conscience wounded for sin, but only persuasion of the favor of God. 1. God doth not forget sins: 2. they will not vanish away of themselves: 3. neither can any merits or means of any creature satisfy for the least.

So that we had need to make more of God's favor, then of all other things in the world.

And the first thing a sinner feeling his sins is to do, not seeking by gaming, company, or any such means to put thē off, but presently to fly to the favor of God.

The second manner of speech, (for I judge it best to follow this order) is, put away mine iniquities. Wherein is confession of fault, in the word iniquities, and craving of pardon in desiring to have them put away.

Iniquities, that is, defection or rebellion, properly one of the most grievous kind of sins. In deed every sin in some sort is so: because we owe all aleageance to God, and in baptism have all vowed it, and have as it were done homage in yielding obedience for a time, and have so many means against sin, as unless we purpose to rebel against God, we could not commit it.

Nevertheless, when some gross sin upon no great temptation is committed, it increaseth the fault, so was it with David, who seeing, was snared & taken.

These sins, for number and greatness are here set out; which before Nathan's coming, could not be so well perceived, so that a man's judgment at all times is not the best, touching his own estate.

By David's example we see, that a child of God being truly convinced of sin, will never lessen it, but rather increase it in speech, and even that sin which he loved so well, so that little sins, if God see good, shall seem great: for when God's justice shall shine, and the devil accuse, nothing can seem small.

In touch for sin, more are God's children grieved for their fault, than for fear of punishment.

Now followeth craving of pardon, put away, or blot out, which God is said to do. Isa. 43.25. which Peter promiseth, Act. 3.19. and the speech is borrowed from the use of things chalked or scored up, or written down, which though they be once, and after put out, are as though they never had been: therefore so prayeth David, that his sins may be as if they never had been: scattered as the mist.

This could not be, but that the Prophet meant, that sins of them selves stand in a debt book, or inuentorie till they be cancelled: for GOD taketh knowledge of them, our own conscience cannot be ignorant, nay, many times the devil and wicked men can detect us for them.

No true convert can abide the shape of his own sins, but desireth to have them defaced, so little will he boast of them.

Yea rather would he have them put out of the sight of God, than of all other parties in the world.

The third speech followeth, Wash me from my sins: which how necessary it is, appeareth in that Ezekiel upbraideth his people with the want thereof. Ezek. 16.4.9. and Ierimias requireth it. Ier. 4.14. to be had. The speech likewise is borrowed from things soyled, which being washed, recover their beauty: so the conscience of man having pardon of sins, hath again his former hiew. Here is mercy on God's part.

Washing, to omit all bodily cleansing, may for this place be understood, either of the washing of sanctification as is, Isa. 1.16. Pro. 30.12. or of the washing of justification, & forgiveness of sins.

As Christ speaketh. John, 13.8.10. which I take indeed to be the Prophets meaning, because it is the first washing necessary to salvation, when as the blood of Christ, counted by God, & applied by the hand of faith, cleanseth the conscience.

Secondly, Christ would have Peter thus to be washed all over, head, hands, and feet, and not only him, but as him so all and every other.

Thirdly, that as in the bathes they scoured down the filth from their bodies to the feet, and then washed also and cleansed them, so we had need that not only gross sins, but remnants thereof should more and more be purged away.

So as that we may learn from hence, not to think of our sins as small things, which the longer they cleave unto us, we having means against them, and yet do not leave them, will cost us more ado, ere we can fully shake them off: which as all the people of this our land, so we of these places here abouts, had need think of.

That as in washing much rubbing & wringing is requisite, so we must know that before we can shake off the filth of sin, many rubbings and wringings by afflictions must pass over our heads, and that we should use our afflictions as Sope, and Lie, to scour out the stains of sin thoroughly: besides, in that the Prophet wisheth thus to be washed, he showeth that we are not slightly blemished with sin, but that we are quite stained, and as it were branded therewith. Look Isa. 1.18. Ier. 13.2.3.

And not only so, but if he might be thoroughly cleansed from sin, he careth not what befell himself, let him be rubbed, wringed, beaten, so sin may be driven out, it is his desire.

Withall, he showeth that he desireth not only to have sin as it were shaven, but plucked up by the roots, and the spots taken away.

He feareth least somewhat remain vnforgiuen, & filth unwashed out, here is fear commendable. Phil. 2.12.

And being once washed, will never foul himself.

Sins, that is iniquity, anything swerving from the rule of the word of God, so as that the godly always examine them selves, and endeavor to fit them selves to the word of God.

Find many faults to accuse themselves of, as may here appear by the sundry names of sins, as also Psal. 32.12. and the number used.

The fourth speech followeth. Cleanse me from my sin, in matter and meaning all one with the former, wherein is likewise set down the acknowledging of the fault, and the craving of pardon.

Acknowledging of the fault, is in the words, my sin, the word in Hebrew is Kata, which signifieth a missing of the mark one should aim at, that is so properly used. Judge. 20.16. This mark is the word of God. Psa. 119.15. they that put it in Meeter thought of this. Now as he that hitteth not the mark though he come never so near faileth of his aim, so booteth it not to come near, if we touch not the word of God.

Learn then that the word of GOD must always be in our eye, well known and understood.

That all our devises, delights, speeches, and practices must be directed thereto.

And that the least swerving frō thence, much more wandering or roving, is a sin: so as that none can be too precise.

Crauing pardon followeth, which hath in it first a close confession of a more particular fault, viz. uncleanness, for in that the Prophet desireth to be cleansed, he acknowledgeth specially that he is unclean: then a craving of cleanenes.

He seemeth in this manner of speech, to have respect unto the ceremonies of the law, where sundry creatures living, and without life, were counted unclean, not so much in them selves, as in regard of use to others.

A sinner thē is unclean, 1. such as cannot well be used to any good service, while he continueth so.

First, in regard that he displeaseth God, whose commandment he hath broken.

Secondly, even by the witness of his own conscience as the Lepers. Leu. 13.45. so as that himself can do nothing with quiet conscience; for as the Leapers & other unclean, were not to meddle with anything except they would pollute and defile it, so it is with sinners.

Thirdly, by occasion of scandal given, and so likewise making other unclean.

Fourthly, all the godly, and some wicked can judge.

Note then that every sinner, that is, whosoever willingly resteth in sin, is unclean, even his very conscience. Tit. 1.15. so as that likewise all things to them become unclean: neither can they go about anything with good conscience, while they abide in their sins.

Shall not we then contemn vile persons. Psal. 15.4. fearing to be soured by their leaven? or shall we have fellowship with the unfruitful works of darkness?

Or not our selves forbear all sin? seeing everyone doth make unclean, and anger defileth our service to God. Math. 5.24.

Let not any sinner look to the show he hath in the world, but to his cleanenes before God: even for his scandals towards men.

Thus much of the confession of uncleanness: now followeth the desire to be cleansed, which God commandeth as necessary. Isaiah. 52.11. & Ierem. 13.27. is likewise promised in Ezek. 36.21. hoped for by the Prophet. Psal. 19.13. So as that we should not bear even the least spot, no not in others. Iud. 23. much more not in our selves, being all to be presented without spot, & in the white shining robes of Christ.

Now then, who seeth not himself to have as much need as David, or any, we everyone of us drinking in sin. &c. Wherefore, we ought as earnestly to desire it as ever he did.

But first we must know what it is, viz. the purging of ones conscience from dead works to serve the living God. Heb. 9.14.

In which purging of conscience, is witness of the pardon of fault, and counting righteous, with ability and cheerfulness in all things to serve God, without both which, the conscience is unclean.

Secondly, the sprinkling of Christ's blood. Heb. 9.14. that is, the imputation of Christ's sufferings on God's part, and the applying of them specially unto us on our parts, as Ephe. 5.25.26. worketh this.

Thirdly, one is said to be clean by the word John. 15.3.

Secondly, by faith. Acts. 15.9.

Thirdly, by the spirit.

So as that if we want any, we want our cleanenes.

Thus much of the thing generally prayed for. Now followeth the party to be considered, who is prayed unto. And that is God.

O God: that is, Father, Son, and holy Ghost. Father from whom, Son, for whom, holy Ghost, by whō all good things do come: Who only can show favor, and forgive sins: otherwise then the Papists teach, that Sacraments, Masses, Priests, and Saints can do.

Now then a sinner seeking to God, looketh for in him, power, & will.

Power, is ability in God, whereby he can perform, whatsoever his children should seek unto him for: he is almighty, all-sufficient, nothing hard unto him.

Will, is his liking and readiness to perform their good desires: & that is only for Christ's sake, so as that no Christ, no favor.

Now this will is shown, 1. when he commandeth to pray for anything. 2. when he promiseth to give. 3. when he giveth indeed.

The Scripture showeth thee, of these petitions everywhere. It is confirmed to thee, 1. by the spirit working faith in thy heart, 2. stirring thee up to seek, 3. making thee continue in the use of means.

Mark then first, that in prayer we direct our desires to the whole Trinity, yet for order, most usually to the Father, otherwise then the Papists charge us with, to refuse to pray to Christ and the holy Ghost. Dooth not Stephen pray likewise to Christ, and that David prayeth not unto creatures, who neither know, nor can relieve our wants.

That praying to God, we must do it from the heart, which God searcheth into, and must have the holy Ghost, and mediation of the Son; and that none can hinder us from the benefit of prayer, being to God who is everywhere, if we do it with great reverence and holiness.

Que. Is it sufficient only to pray to GOD?

An. No. But we must there-with use the means, which we shall know to be appointed of God, to bring to pass the things we pray for.

Thus much of the party to whom the prayer is made. Now followeth the measure in which the thing is desired, which likewise is set out, as the thing prayed for, in four branches.

The first is, have mercy, or be favorable, which cannot but as GOD is great, but be great. The word signifieth, of mere favor to proceed with him.

Now favor, 1. respecteth no desert of the party: 2. preventeth: 3, is sildom weary: this is in God.

Thus would the Prophet be heart.

• 1. Not to be examined rigorously, for then he could look for nothing.
• 2. Not to be put off always.
• 3. Nor that god should ever be weary.

The same mind is in everyone who prayeth aright: For if we should narrowly be sifted, deferred, or afterward cast off, how should we do?

This is the first: The second is, according to thy loving kindness.

Louing kindness in Hebrew, Kesed, a natural inclination or readiness, to love and favor: this is in God.

Whereby he is not only always, 1, ready to his: 2, but very sweet: 3, and also sure, into whom it is naturally engrafted to be thus kind.

Who seeth not then, 1, that when one is thoroughly touched with feeling of sin, but that: In no case can he bear to be put off, and not find comfort present, so grievous is the touch for sin.

And yet God will have them often wait.

First, to show them, the things they pray for, come of favor: 2, to make them earnestly to ask, and greatly, great things: 3, to exercise their faith, hope, and practice of prayer: 4, to make them use well, the things they get with so great suit: 5, to make them the more thankful to God, and more to beware ever after of sin.

2. Feeling the betternes of sin, they desire all sweet things to season their consciences.

Indeed it is a good thing, truly and rightly thus to desire.

And yet notwithstanding, for the present, God every time granteth it not: they must taste of gall & wormwood.

This is hard, but necessary, and profitable, they feeling the sweetness of favor, desire it may be (as it is indeed) certain.

Fearing, least they should again leese it, which in no case they shall, if they cleave to GOD as he requireth in his word: 2, if ever they had favor: 3, and desire continually to keep it.

Thus much of the second. The third is, According to the multitude of compassions. Wherein is the thing, quantity, the thing is compassions, or motherly pittifulnes, taken frō mothers or Dames towards their young ones: which can hardly be told, but by Mothers themselves.

Now these are sundry & very sweet. It is very hard to reckon up the diverse kindnesses of Mothers to wayward children, but much more of God towards sinners.

1. One is, that some-time or other, he will make them see and feel their sin and misery.

2. When they be thoroughly humbled, he will not fully nor finally forsake, thē.

3. He will watch over them, so as then ere ever they think of it, he will draw them to conversion: as in Paul, Augustine, Luther, so as that even their sins, shall turn to their good.

4. He never casteth them away for their sundry slipps, but receiveth them whensoever they return.

• 1. Now these are very tender, even as of a mother.
• 2. They are seasonable.
• 3. Not always to the will, but to the profit and good of the party.

The quantity followeth. The word used is Rab, and signifieth great, much, or many.

These mercies are great, 1. because they are from a great God, to such as we are, deserving the contrary.

2. They last forever.

3. They are in matters of very great worth, viz. salvation, as knowledge, faith, justification, peace, joy, patience, worth all the world.

4. They are to take away sin, which is great.

Besides, they are many, 1. for number as before: 2. for that they are renewed.

1. See then howe heinous someone sin or other is, that to the pardon thereof, we have need of great & much mercy.

2. That having tasted the mercies of God, they who feel them are never satisfied with them.

3. And that whosoever once craveth mercy, must always seek to have it renewed as his sins renew, or else it is not sufficient.

The fourth & last, is much: so as that a man by himself, though he take snow, water, and much Nitor, shall not of him self be clean. Christ therefore is like a purging fire, and like Fullers sope. Mal. 3.2. and Peter would have his head and hands, beside his feet washed. John. 13. whereof before in the word wash.

Hitherto hath been the chief sum of the whole psalm.

Now followeth the more special setting down of things necessary either for the Prophet himself, & these from the beginning of the 3. verse, to the end of the 17. or for the church in general in the two last.

For the Prophet himself, in particular, & those three. Confession of sins. Desires or requests. Thanksgiuing.

Confession of sins from the beginning of the 3. verse to the 7.

This confession of sin, is of Actual, in the part of the 3. and 4. verses. And of Original, in the 5. and 6.

In the confession or acknowledging there is, First, the act of confession.

Secondly, the parties. 1. Confessing.

2. To whom the confession is made.

The act setteth down the thing done. viz. 1. Confession. 2. The manner. 3. The helping cause, to wit, the being of his sin before him.

Now this act or practice is brought in, as a reason to encourage the Prophet to persuade himself, that this his prayer is heard, because he doth not hide, but acknowledge his faults according to that. 1. John 1.9. And is brought in, as though the Prophet desired to prevent a doubt, which thus might be made.

Why do you pray so earnestly for favor, and remission of sins?

Aun. I know my sins better then any other doth, how many & grecuous they are, I confess them, this maketh me so earnest.

Teaching us hereby the grief and trouble of a broken spirit, Pro. 18.14. and that the greater the feeling of sin is, the more earnest will the desire of mercy be.

But mark, that the Prophet confesseth, and that first before he maketh any special suit.

Confession of sin is always necessary, by God's commandment, that declareth that the party is touched, as where there is smothering, one may doubt of feeling of sin. It layeth open the sore that the plaster may be applied.

The wicked always conceal their faults, the godly are accusers of themselves, neither can they find peace without it.

The manner of this confession followeth, set down in the English word know, not fully, for the most wicked and unrepentant know their sins, and are never the better. Better were it therefore translated. I make known to others, or acknowledge my sins. Well do the Grammarians note, that in the Hebrew tongue, verbs of sense (as knowing is) do signify action also. Psal. 1. God knoweth the way of the righteous, that is, approveth or showeth that he knoweth. So Luk, 13.25. I know not, that is, I acknowledge not you, and so is it here, I acknowledge, &c.

Now this indeed is the property of God's children, to make known their sins. Dan. 9. Paul & Manasseh.

In this acknowledging, there is 1. knowledge, that is, perceiving by the word of God, that the thing found fault with, is a sin. All do not presently yield heereto, as Saul, that this sin doth deserve everlasting damnation.

2. Application of the knowledge of the greeuousnes of sins to our own selves, wherein especially consisteth acknowledging: This is harder than the former. Better may one in general know sin, than him self in particular hath committed it. And yet this is necessary, for this end are private messages to David.

Now this application or acknowledging, must have sundry properties.

• 1. It must proceed from the hatred of sin: take heed of confessing sins, in jest or boasting: it is as in vomit, casting out things, enemies to the stomach.
• 2. With faith in the promises of mercy in Christ, otherwise despair will assault.
• 3. From a settled judgment, no light opinion, that our selves are sinners.
• 4. According to the things we are rebuked of by the word: as it was with David towads Nathan, not taking exception against his charge.
• 5. Franke, not by compulsion, but of our own accord.
• 6. Without excuse or lessening our fault, nay, rather with agrauating.
• 7. Without delay, that is, presently.
• 8. Without opinion of desert, for acknowledging sake.

Thus much of the manner, now followeth the helping cause, which is the being of his sin ever before him. This made him the rather to confess, because his sin was always before the eyes of his mind, and conscience, neither could he find ease, till by confession he had set them aside.

Of this cause we may see the kind, before his eyes: and the property, ever.

Sin is before one, 1. When one who hath sinned, calleth his own sin to mind, and of purpose searcheth his heart to that end to humble him self. 2. When the conscience keepeth record against a man's will, and so checketh him. 3. When God in mercy (the party not thinking of it) useth some means, as Nathan to David, Elias to Ahab: to make them forever after to think thereof, all which I take it are meant here.

This ever, is with limitation from the committing of sin, and taking true knowledge thereof, in his own heart by means sent of God.

• 1. So as that no marvel if sometimes God's children have not their sins in their eyes, they must pray to have eyes opened.
• 2. Let us besides consider, howe necessary this mercy of God is, to prick our hearts to true conversion, else shall we not see our sins.
• 3. The force of sin once known, it will never leave checking the conscience, till it be thoroughly taken away.
• 4. And that if we will be like the children of God, we must often call our sins to mind, and exercise our selves there about: not seek to forget them, or drive them out of our mind.

Hitherto is the manner.

Now followeth the parties, the first confessing. I, David a King, who had done this matter secretly, that few knew of it, whom no man's law could make me to do as I do, and might seem to shame myself in that I do, I for all that do confess my sins.

• 1. It is clear then, that Kings, and the greatest in the world, ought to confess their sins.
• 2. Though they might without being detected, conceal it.
• 3. That the quiet of their conscience should more be regarded, then all their honor & reputation, especially in comparison with the glory of God. To whom confession is made, & that v. 4.

Now this person is God, not a Priest, to whom though in some cases we may confess, 1. if we have scandalized or wronged him, 2. If we endeavor to comfort him, by reckoning our faults and God's mercies.

3. Or if we desire comfort from him, or desire him to pray for us.

1. Not with conceit, that he hath power to forgive our sins, 2. or with judging that we ought to be acknowledged of every particular.

3. Neither with opinion, that hereby we deserve anything, 4. Or are willing to have penance enjoined, to make satisfaction.

To God confession is to be made. 1, For the commandment sake: 2, Because all sins are most against him: 3, He taketh knowledge of all sins: 4, He is able to forgive them: 5, He promiseth so to do: 6, And he hath so done to David, 2, Sam. 12. & others.

The party is God, who is set out partly by Repetion. Partly by Singularitie.

Repeticion, in these words; Against thee, thee only. Which manner of speech, bewrayeth, 1, an earnest affection of the heart, as not being able to cōtaine it self: 2, Great indignation against himself, so as that he seeth he hath broken the law of God, & procured his displeasure: 3, & yet persuasion of favor: otherwise he durst not thus be acknowne.

So as that all confession should be earnest, and in faith: besides the properties had before.

The singularity of this party followeth, in that it is said, against thee, thee only. Which all do not expound alike. Some, against thee, who only knowest what I have done, who only canst punish Kings. But rather I think against thee, whom it more troubleth me that I have offended, then anything besides: so as that, in comparison of the grief I conceive for displeasing of thee, I judge this the only thing: not but that David did sin against Bathsheba, Uriah, him self, and the people of God: but his conscience was more troubled for sinning gainst God, then for all besides.

We must not therefore in any case think, that the sins against men are nothing, or not to be confessed, or that those which are against men, are not against God.

But only, that the offending of God in anything, most woundeth the conscience.

And that as David setteth out his sin in the grievousness of it, so should we, in that it is against God.

Now no doubt, David thought his sin the greater, in that it was against God, who had been so kind unto him, so as that he might be ashamed to be so undutiful.

In that he had made such good proceedings in godliness, it could not but cut him, that now he should take the foil.

In that being king, his example would be very scandalous to others.

In that he had so many helps to have avoided his sin, having choice of wives.

In having tried sundry means to cure his conscience, and nothing would pacify it.

Because the temptation seemeth not to have been fierce, but once, and not so strongly as many are.

Thus in the like case are we to do.

Now followeth the sin confessed, Actual sin confessed, with original.

1. The fault: 2. Confession of woorthines of punishment.

The fault is repeated, and is in two manners of speech. 1. In sinning. 2. In doing evil in God's sight; whereof the latter expoundeth the former.

All this that the Prophet confesseth, is by occasion of one sin, indeed having a tail of some more. What would he have done if he had been a common sinner?

Mark then that one sin, & the self same, may often well be confessed. As Dan. 9. Psal. 25. David calleth to mind the sins of his youth.

The occasion hereof is this: 1, Because God's children have a wondrous desire after salvation and forgiveness, & can never content themselves therefore. 2. Mans heart is unsearchable, and never can thoroughly be sounded. 3. Faith is weak. 4. Repentance imperfect. 5. The devil always discouraging.

So as that whosoever will practice true confession, must often be acknowledging, and paring away the same sins.

What sinning is, may appear before, so as here we may spare to speak.

The second manner of speech followeth, to set out the fault, Dooing evil in thine eyes, which fully setteth out the nature of sin, and is the doing evil in the eyes of God.

Here are two parts, 1, matter of sin, 2. form of sin.

Matter is, doing evil: evil is twofold. 1. Of punishment. 2. Of fault. So here.

This is Anomia, and is well termed evil, 1, because it displeaseth God: 2, hurteth the reasonable creature that delighteth in it: 3, and indeed, infecteth the whole world.

Now this evil here, to make it more notorious, is set out with the article, noting the particular sin, and grievousness of it. Ierem. 24.3.

Let never therefore any think or speak of sin, but with detestation & mislike.

Dooing, is any motion with consent, as to think, to will, to delight, and is so used, to teach the haynousnes of sin, that consented to thoughts, and that sin is very headlong: suddenlie from thoughts it will come to outward act: that none but should withstand even inward corruptions, Atheism, profaneness, unbelief, hypocrisy.

Now followeth the form: In thine eyes, ô God.

GOD properly hath no eyes. But parts of the body are said in Scriptures, to be in God for their works sake: as because the eye is an instrument of knowledge, therefore it is put for knowledge. So as that the Prophets meaning is, that God judgeth this to be sin, in whose eyes it is: God judgeth that to be sin, which is against his will written & revealed.

Learn then, that all men sin, God looking on, sin is in his eyes.

So as that 1, all sinners ought to be afraid whē they sin: 2. the godly ought to be very wary: 3, and to know, that as sins committed are in his sight, so are good deeds.

That the conscience of his knowledge, 1, ought to support men in their good dealing, against all hard censures of the world: 2, And that God is very long suffering, who seeing so many sins, for all that spareth them.

3. And that David considering this, had wonderful grief, which we well may examine by 2, Cor. 7.11. Where are sundry works of this godly grief set down, the first whereof is, 1, Care, that is mature and convenient diligence to correct his fault, and to take away the scandal: to which is thwart and contrary, when a man not well understanding his sin, can confess, but deferreth to redress it.

2. The second, the Interpreters call Clearing, in the original, is speech of defense for a man's self: whereby one may be justly excused. Now this is, when a man confesseth his fault, craveth forgiveness, applieth Christ's merrits, taketh heed of the like sin ever after, otherwise then when in worldly matters, men deny or lessen their sins.

3. The third is indignation, viz. a practice of holy anger against our selves, whereby we often blame our selves, worthy of any punishment. Hereupon, all that we do, displeaseth our selves.

4. The fourth is fear, which is a stirring of the conscience, whereby we forecast all worst things unto our selves: doubting least God should not give us repentance, and forgiveness, and thinking, that men's and God's anger, might break out upon us.

5. The fifth, is great desire, that is, a longing to satisfy: as Paul, and all other; who might any way take knowledge of their sin; with desire to be restored to their favors and likings.

6. The sixth is zeal, a most earnest affection of the soul, which cannot be kept in, but breaketh through all, and will bewray it self.

7. The last is revenge, a voluntary practice of all duties, to keep the body under, and prevent all like occasions for afterward. Thus much of repeating his fault.

Now followeth his judging of himself, worthy of any punishment. And that is, by reckoning up wherein God might correct him in word or deed. For word, That thou mightest be justified in thy sayings. For deed. And pure when thou judgest. That is, though thou speak never so sharply, or deal never so severely, yet all is just, either in rebuking me by Nathan, or taking away the child by death, or whatsoever else.

But the words and phrase must be opened first.

David did not sin to that intent, that he might make God to be or to appear just, but when he had sinned, then whatsoever he should do or say to David, were just and deserved.

But here is a doubt, one would think that Paul, in the 3. to the Rom. ver. 4. doth otherwise read and apply this place, then seemeth to have been David's meaning. Look the place.

Aun. Indeed he allegeth the place, according to the seventy two interpreters, which then, was most commonly used in the Church, which though it had sent differing sound in words from the Hebrew, yet the sense not much varying, he thought good to use.

But for the application of it. Paul seemeth to me to do that, which our Savior Christ in a like cause doth. Math. 4, 10. Where our Savior seemeth to insert the word only, according to the intent of God, though it be not in the Hebrew: so that which the Prophet David speaketh of God for his own person, Paul maketh a general, that so it is in all parties, that God will be justified and overcome, &c.

Others interpret it otherwise, as though the Prophet should understand this word, I confess, and then should follow, that thou mayest be justified, that I must needs acknowledge thou art just. &c.

But I take it, that the Prophet hath regard to, 2. Sam. 12. where God having threatened, and taken away the child, yet David for all this, confesseth God to be just.

Well then in that, that David, thinketh thus of himself, no doubt but he acknowledgeth, he ought to be patient, whatsoever should fall vpō him, so must every child of God do.

But return we back, to consider of David's casting down himself, & submitting to the justice of God, both in words and deeds.

That thou mightest be justified when thou speakest; but first open the words. Justified, (not to reckon up the sundry meanings of it, in diverse places of scripture) doth here signify, that thou oughtest to be counted, and judged righteous, speaking not falsely, never to sharply, or hardly.

When thou speakest, or in thy speech, declaring no limitation of time & place, whensoever thou speakest, that is, at all times.

Speech, here (I take it) is put for fault finding, or reproving, as by Nathan. The meaning is, whatsoever thy words are, yet notwithstanding, even by & by in them thou be found, and judged just.

1. It may appear then by this, that as David was sharply rebuked frō God by Nathan, so sundry times and other, the children of God, as Peter by Paul, &c. And this must they look for, if not personally by word, yet in the open ministry, or in their private consciences: so are the Pharisees called vipers, the Galatians foolish, &c.

2. David would show, that his judgment did differ from the multitude, who think, that God is sometime too sharp: for in deed so do they, as Cain, and Job in his impatience. Take heed then while we fret and charge God foolishly in our heart, we be not of the humor of the world.

3. In that, that David speaketh this by occasion of Nathan, he showeth that Ministers speeches and rebukes taken out of God's word, are from God him self, and therefore should be, 1. patiently heard, 2. taken to heart, 3. made use of for life.

4. That whatsoever the world or our flesh would move us unto, always should we acknowledge God to be just and upright.

Now followeth David's submitting to the justice of God's deeds. And pure when thou judgest. As if he should say, whatsoever thou shouldest do unto me, yet must I acknowledge thee just & upright, much more in that thou wilt not let the adulterous birth to live: for God being infinite, might inflict infinite punishment, but being good and just, can do nothing, but that which is most good and excellent.

All this David saith, in this short speech, when thou judgest, thou art pure.

Wherein are two things ascribed to God, 1. Judgment, 2. Purenes.

Judgment is taken two ways, 1. properly, for giving sentence in a thing. 2. not properly, and then the part for the whole, is put for governing and ruling the world. So Christ saith. John, 5, 22. The Father judgeth no man, but hath committed all judgment to the Son, that is, governeth not the world, or ordereth the world without the son, but by and with him: so it is, Psal. 98.9. and oftentimes else-where in the scripture.

Que. How is it said here, that God judgeth, and Christ denieth, that the Father judgeth?

Aun. David speaketh of God essentially, Christ speaketh of the Father personally, so as there is no odds: for the whole Trinity judgeth, and that God doth judge the world, it is clear. Gen. 18.25. Psal. 98, 9.

And even in particular matters, as Sparrowes and hairs, much more in men's crosses; so as that it shall be needless further to show it.

1. Knowe then, that nothing cometh by chance.

2. That all things, howsoever they seem to us of GOD, are most wisely done. Though I take it, that judging here is yet somewhat more particularly taken for correcting: as 1. Cor. 11.29. that which is translated damnation, indeed is judgment, that is correction: so, 1. Pet. 4.17. judgment must begin, that is, correction must begin, at the house of God.

1. So as whatsoever means are used, know that God ordereth crosses. Thus thought Joseph, Job, & David.

2. And that there-upon, we ought always to be patient, I held my peace because thou didst it. I will bear the wrath of the Lord, because I have sinned against him: yea, though it were to everlasting damnation.

3. In so much, that whatsoever means, yet God is to be sought to, for ease and favor.

This judgment is here with limitation of time. When, whereby is declared to us, that God doth always punish.

1. Whereby he showeth his long suffering, & our weakness for if he should, we were never able to abide it.

2. That in breathing time between crosses, we should labor for spiritual wisdom, strength, faith, & patience, against the next affliction.

Thus much of the judgment.

Now followeth the pureness, Pure, it is a kind of borrowed speech, for things not mixed, but sheere and like themselves, not as troubled mire, water, or foaming Sea, but as wine without water, and silver without dross.

The meaning is without any mixture of wrong doing, or unrighteousness, always keeping one tenor of upright dealing, accepting no person, &c.

Who dareth doubt that God is thus? when he forbiddeth impurity to his creatures, whose inheritance with him is undefiled, who cannot be seen, but by a pure heart.

1. Well, then take heed of charging God with injustice, even in the matter of reprobation, much more in thine own crosses.

2. And endeavor to be pure and upright, like thy heavenly Father.

Thus much of David's judging him self, worthy of punishment: now followeth next original, in the 5. & 6. v.

Touching this, the Prophet setteth it down in two manner of speeches. I was borne in iniquity: the second, And in sin hath my Mother conceived me. Both which, are set out with the word behold.

But first let us endeavor, to understand the words, so shall we better know the sense.

The word which is read, borne, doth properly signify, the time and grief about the delivery, and being brought in bed: so as that David's meaning is, as soon as he approached the light, the darkness of sin over-spread him.

Iniquity, here doth signify in the full and largest meaning of it, to wit, guiltiness, that is, faultines, and deserving punishment, and withal proofs and corruption to sin.

Sin, is the transgression of the law, and the same with iniquity.

The other word, conceived, properly cherished or heat, or warmed me, that is, in the womb for the conception: and after, that is, as soon as ever the matter whereof I was made, was in the womb, warm and enclosed, so soon and even then began I to be tainted.

Not that bed company between his father & mother, and bed benevolence (as some fondly have thought) was sin: but even from thence he was infected.

For the cleanest hand that is, sowing pure wheat, cannot cause, but when it springeth, it will have straw and chaff. &c. Where-upon it may seem, that sin is drawn as well from the Mother as the Father: which the Papists seem to deny. And whereas in the Rom. 5. it is ascribed to man, there I think the woman is to be included.

For the word behold, which is so usual in the Scriptures, I take it not as many learned men do, to note a wonder, wheresoever it is set, but according to the plainness of the style of the Scripture, to set out a thing commonly known, or that which may be or should be known. Gene. 22, 7. Ecce me, almost 600. times in the Scriptures. As Luke, 7, 37. James 3, 3, 4. and so often else. Where in the same sense, as also here, being in such a thing, as no servant of God should or can be ignorant of.

The words thus opened, let us come to the meaning of them altogether. The chief drift and intent is, to set out David's first sin, which is here noted to be, The iniquity wherein he was borne, & the sin wherein his Mother conceived him.

Which two manners of speech, show one and the self same thing: which in another sound of words, is called by the Divines about S. Augustine's time and since, Original sin. Which how-soever David saith is in himself, is not only true in him, but in all man-kind, Christ only excepted, as shortly we may perceive.

We may have in this verse a full setting out unto us what it is. For when David saith me, he meaneth his whole person, soul and body, and when he mentioneth iniquity and sin, he meaneth fault deserving of punishment, inclining to all corruption: and naming his mother & conception, he showeth that it came from the first Mother to all following children.

But first of the name, the learned writers giveth unto it, which though in fillables it be not in Scripture, is grounded there-upon, as Gene. 6. & 8.

They call it original, or of beginning, because it was from the beginning, as soon as ever the fault of Adam was.

It is one of the first things that is in the child in the conception.

It is the beginning of all sins, of deed and practice. And thus familiarly may be shown unto us to be, A disorder of the whole man (touching matters of everlasting life,) or a decay of the Image of GOD brought upon all mankind, (Christ only excepted) by the fall of Adam and Eve: Whereby they are subject to the anger of God, and inclinable to any sin.

Disorder, doth signify a swerving frō that it was or should have been at the first, & a continuing so. Whereby is not only the absence of goodness and uprightness, but 2. also the presence of sin and evil: and 3. inhability in it self to reform it self. These might be proved but for shortness fake.

In the mind was and should have continued full knowledge of God to salvation, with the comprehension of Arts and creatures.

The will delighted in God's will: the affections were stirred holily to their due objects, in most due sort: The senses likewise, & all other practices were thereafter: but now most is lost, the contrary come in, and will hardly be dispossessed.

The whole man, doth signify soul and body, powers and parts. Gen. 6, 5, and 8, 21.

The first motions, Rom. 8.

The mind. Tit. 1, 15. And so of the rest.

Yet must not we so mean, as though the substance were impaired, or the number of faculties; But as in a poisoned Fountain, there is the running, only the wholesomnes is taken away: So are the same, but the soundness for their work to fit them to proper things in due sort, is lost.

All this while this must be remembered, that we understand it of matters of the spirit, & everlasting life: for otherwise, natural men have many excellent parts, for knowledge of the worldly creatures, arts, policy, & such like. So 1, Cor. 2.14.

This cometh by the disobedience of Adam and Eve, in whose loins we were, who is our root with whom we stand or fall, of whose juice we savor and relish. For as in matters of treason, the Father tainteth all the blood, so is it in this case.

The Parents propagate this: neither is it as the Pellagians dream, only by imitation. Rom. 5.1. Tim, 2, 14.

And it spreadeth over all man-kind, (Christ excepted) the virgins Marie is not free.

Besides, it subjecteth to the wrath of God. Rom. 5. & 7. even in the very regenerate. It is not imputed indeed, but yet there it is, howe soever the Tridentine gloss, would corrupt the canonical text.

Lastly, it inclineth to sin, Rom. 7. this never could the Heathen understand.

But here questions are to be asked, and answered.

What is the proper seat of this sin?

An. The whole man, but especially, the mind and the will.

Against which commandment is this sin?

Answ. Against all and every of them.

How cometh the soul to be infected with sin, since it is immediately created of God, & not begotten by the Parents, as the body is?

Answ. Better it were to seek to shake it off, since everyone must confess, that he hath it, then curiously to search how he came by it.

Even as to cure a sore, and lift out of a pit, rather then to stand questioning how those dangers came.

Some think, that this hunge upon the appointment of GOD, who gave all things to Adam, not for himself only, but also for posterity, not as a private man, but as the root and head. Who standing, all other should continue with him, falling, bringeth all other down: & because the soul is part of the party, the body infected causeth the soul to be so accounted. But this is not sufficient.

Others think that the soul is indeed created at the first pure, but yet weak, and as soon as ever it is joined to the body, receiveth tincture and infection. Both answers have learned Authors, I like the last.

Can this sin be quite taken away in this life?

Answ. No, so as it should not be, but is taken away so, as that in the elect and regenerate it is not imputed: for the relics (as the Fathers speak) are left to exercise us with.

Thus much for the opening of the words, now for the meaning see what we may further learn.

1. In that David, being checked for one sin, thinketh of more, and even the root of all: he doth as others of the children of God do and must do: So seriously think of one sin, as that they find out others: even as when one useth a light to seek someone thing, he thereby seeth others. So thought David of the sins of his youth. Psal. 25.7. and others. Gene. 42.21. & v. 9. Wherefore that is no good confession, that findeth not out daily more and more sins.

2. By the word behold, we must remember that our original sin should be very well known, & thoroughly perceived of us, but it is quite otherwise, few or none perceive it.

3. The more seeing into the heinousness of this sin, so we take heed of Flacius errors and others, is good profiting in grace, otherwise then the Papists are wont to lessen it.

4. Seeing this sin is so natural, and engraffed, bred in the bone, we had need to arm our selves continually against it.

5. Presume not too much of good natural dispositions in matters of the worship of God, the best are infected with original sin, then which there is no worse poison.

6. Parents must be careful, that as they naturally beget their children, and so infect them with original corruption they procure their regeneration to wash away the filth thereof by endeavoring to make thē partake the merrits of Christ, and also the power of his death, to destroy the body of sin.

7. Never look to be free in this life from it, neither be discouraged, if you take some foils by it, wish to be clothed upon.

Thus much for the setting down of this sin; now followeth the laying open of it, and making it more clear.

Now the laying open of it is in the 6. verse, and is by comparing with the quite contrary in the first creation, whereby the heynousnes of this will more clearly appear. For whereas GOD loveth truth in the inward affections, and teacheth wisdom in the secret heart, is not David out of square, that from the first is confectioned with sin? What a shame is it, that God's will by my fault should be violated?

Now of opening, there is, 1. the matter. 2. the notoriousnes of it, as before.

The matter is in two speeches. 1. Thou lovest truth in the inward affections. 2. Thou teachest me wisdom.

But first come to the words.

Truth in Scriptures signify diversely, more then need to be spoken off here.

In this place I judge it to be put for righteousness, as that which in Gen. 24, 49. our English books have truly: the 72. Interpreters, have doing righteousness: so is truth taken, Ephe. 4.21. for true obedience, which is called righteousness, ver. 24. so Isa. 26.2. the righteous Nation is said to keep truth, by way of interpretation, to which purpose look, Isa. 59, 14. but doing of truth, John, 3, 21. is most bright: so is it (I take it) here sincere obedience actually performed to the law of God. It is called justice, Eph. 4, 24. and is a part of the image of God, by a metoninue of the adjunct for the subject.

And is first here named, because it is more manifest, though not more necessary then wisdom.

Louest, in the preterfect tense, and is always true and present in God: yet I take it, we may fitliest interpret it in the preterpluperfect tense: hadst loved, that is, didst always so love, as that at the first, thou createdst man in it, & art now angry with me, for having lost it: for I judge the Prophet hath respect to the image of God at the creation.

Inward affections, in Hebrew the reins, some say, the heart strings: a trope showing the seat of desire and affections, which they note, is in the kidnies, hereby the Prophet meaneth the will & affections.

Wisdom is knowledge mentioned. Col. 3.10. In the secret of my heart. The Hebrew is only in the secret, meaning in deed the heart, which is hid and covered with a filme, that it doth not appear, he meaneth the mind and understanding.

Hast taught, I think for hadst taught, as before, respecting the creation.

These are the words now, because one thing is meant in both these manners of speech, therefore not curiously speaking of them asunder, let us consider them both together, according to their intent.

The Prophet laboreth to set forth his corrupted estate, with that which was at the first creation: the which the Scriptures call by the image of God, which David no doubt here poynteth out.

Now to the image of, is the likeness to God, and was, 1. in Angels, 2. in men.

We only must consider of it, as it was in man, and is here set down to be truth, in the inward affections, & wisdom in the secret heart.

Where by the way, the error of the Anthropomorphites, thinking God like to man's body, is over-thrown, though Luther think they be falsely charged with this error.

Now in this description of the image of God, we may consider in what parts, and what things this likeness is.

The parts are inward affections, and secret heart, that is, as we heard before, the disposition of the will, judgment, and affections. In deed man's soul is a spirit somewhat like God, and had princedome over the creatures, as a shadow of God's sovereignty, but the seat of likeness, most principally is the soul.

The things wherein the image is, first wisdom or knowledge, Col. 3, 10. which the devil can tell, Gen. 3, 5. and here is called wisdom, & is a full comprehension of things to performance, of the will of God, for happy estate in Paradise.

This had with it understanding of the moral law, all Arts, knowledge of all creatures, as in Adam, and somewhat in Solomon.

And this was engraffed, that a man needed no master.

The second is justice, Eph. 4.24. full obedience to the will of God, in desiring, thinking, willing, nothing but gods will: this is here called truth.

Now these things were looseable, and in deed were lost, which we never here shall fully recover.

This is it which here the Prophet so dolefully mourneth for.

• 1. Shall we now need to be put in mind, that every man ought to know these things, which few do?
• 2. Or that always thinking of this downfall, we should continually mourn?
• 3. Besides, here have a glass to trim our selves by, and a president where after we ought all to fashion our selves.
• 4. And that in the practice hereof, we should begin at the reins, and heart, where the seat of these things are, otherwise we bridle the horse at the wrong end.

5. Lastly, here is matter enough for all a man's life time, so as that he cannot be idle, but had need be repairing till he prove like God.

Thus much for the enlarging of original sin, and for the confession, and so for the first particular part of this psalm, in the Prophets own behalf.

Now followeth the second particular part, consisting of sundry suits and desires unto God, from the beginning of the 7. v. to the middle of the 14.

The first is, ver. 7. a most earnest desire, and hath two branches, the first, for forgiveness of sins, the second, for imputation of righteousness, whereof both are conditional, and presumed by faith.

The first, purge me with hysophe, I shall be clean: which is, as if it were, if thou purge me (as I persuade myself thou wilt) I shall be clean, wherein the setlednes of faith, as in all other petitions ensuingly made, is to be remembered, in vain is it to pray, without some persuasion of being heard, when we have commandment to pray, promise to be heard, and experience that others have been heard, as before hath been declared.

Of the first, there be two members, whereof the one is cause, the other, the effect: the cause purging with Isope, whereof the one seemeth to be the principal, the other helping.

The principal, is purging, the signification and form whereof, is to be considered.

The signification showeth, that he desireth to be made clean from fault: (for who is free?) but that it should not be imputed. Which though it be never in any party severed from imputation, yet for teaching sake, it so may be.

The form of the verb, is the future tense, for the Imparatiue mood most usually in scriptures, which declareth a full assurance and persuasion of faith.

The helping is Hisope, some translated it Mosse, one thinketh it may be Rosemary, whereof their legal sprinklings, might be made: but the Author to the Hebrews, taketh away all doubt, in the 9. chap. having the word Hyssop.

For the better understanding whereof, it will not be amiss, to have recourse to the ceremonial law, where, Levite. 14.7. it is used, in purging of the leaprosie, and Numb. 19, 9. for lesser vncleanenesses, both which, no doubt David thought of when he penned this. Iudging of his sin as of leprosy, not neglecting the desire to be purged, even from the least. Mention likewise is made of Hyssop, Exod. 12, 22. but the other meaning ought to like us, for the 9. to the Hebrews.

But some man may say. Why is there so often mention of Hyssop made?

Aun. Not for that it hath any force of it self to cleanse the soul, but having some natural property to open and cleanse the body, was appointed of God, as it were a sacramental sign, and doth very fitly represent the blood of Christ, who cleanseth us from all sin, 1. John, 1.9. so do the bread and wine in the supper, water in baptisine, represent Christ.

Now then this Hyssop is not for it self, but to represent the sprinkling of the blood of Christ, 1, Pet, 1.2. Heb. 9. that is, the death and sufferings of Christ applied.

So as that the Prophet desireth the Sacrament of sprinkling, with the fruit thereof.

• 1. First therefore it is manifest, that he understood the ceremonies or Sacraments, as every Christian should.
• 2. He knew that they all did tend to Christ.
• 3. And rather desired the fruit thereof, then rested in any outward act.

The Papists abuse this place for their holy water: 1, whereas all such legal ceremonies are dead everlastingly: 2. neither have they any new commandment from God: 3. nor can they ever show, that the sprinkling for the act done only, (as in their holy water they imagine) did good to the soul.

Now in that the Prophet nameth this first, he teacheth that our care should be first and greatest for pardon of sins: then all other things follow.

Thus much of the cause.

Now followeth the effect, And I shall be clean. Metaphor, that is, I shall be free from fault.

Whereby he showeth, 1, that by Christ he shall be fully cleansed, so as that he shall need no other means to take away any remainder by occasion of sin: no, there shall be no relics to be satisfied for in Purgatory. 2. That this solely by Christ, for he speaketh it without doubt, that he shall be clean: that is, by imputation.

This is the first branch, the second followeth. Wash me, and I shall be whiter then snow. this is, for imputation of righteousness.

Heereof there are two parcels as before: The first is the cause: the second, the effect.

The cause, is in the word wash, whereby he either hath respect to the Priests washings of themselves, or the leprous persons: but of this enough before.

Which besides purging is mentioned, because that Christ came as well by water as blood. John. 1, 15. Water signifying full holiness.

The effect, I shall be whither then snow. A hyperbolical metaphor, meaning, he shall be most perfectly, clean.

Now by both these sentences, one thing is principally meant, as is often seen in the Scriptures. In both which, jointly we may consider, 1, the necessity of this justice, 2, the desire of it, 3, the commendation of it.

The necessity of it appeareth, in that the Prophet maketh it his first suite, wherein alone is everlasting happiness. Psalm, 32. Rom. 4. So as that indeed without this, there can be no favor looked for at God's hand. It is the wedding garment, and the one thing necessary: without the which, like Jacob in Esaues clothes, we never shall obtain the blessing.

The desire of it followeth: Purge me with: wash me. Wherein are 1, the person purging and washing: 2, the thing where with this purging is, Hyssop: 3. the party receiving: I David, purge me.

God, even the whole Trinity purgeth, the Father for the Son, and by the holy Ghost.

And that only. I, even I, for mine own sake, put away thy sins. Isaiah, 43.25.

God thus doing this, is said in Scriptures to impute, that is, to account or reckon: and is a borrowed kind of word taken from debts, or reckonings, as whē I owe a great sum and my surety payeth it for me, by creditor cancelling or delivering my band, doth impute that payment unto me. This is not a putatiue righteousness, as the papists falsely charge it to be, where they set themselves against God while their Priests take upon them the power and act of forgiving sins.

The second is the thing where with this purging and washing is, and that is here by hyssop & water, signifying unto us, the full righteousness of Christ: which is his obedience unto the death for us.

Christ is God and man, his manhood suffering, his god-head giving merrite thereto.

The obedience is active or passive: His active is the fulfilling of the moral law, in the rigor of it.

His passive righteousness, are his sufferings, from the beginning of his incarnation to his resurrection, which were very many, very grievous, and with the feeling of the anger of God, and becōming a curse.

Both these are counted to us, to the, pardon of all sins fault, and punishment, and the counting of all righteousness and favors with that.

Now that which is said of Christ, is to be understood of him alone, without mixture of any other thing whatsoever, nothing besides being able to make so white as Christ's righteousness.

The third thing, is the party receiving, & that is David, & here as there, is imputation on God's part, there must be application in the party praying, viz. faith. For as the sprinkling of the hyssop and water was received, so must Christ be: here therefore faith is most necessary to be known: 1, the object: 2, the parts: 3, the properties of it.

The general object of faith, is the whole word of God, but more particuly the doctrine of salvation by Christ, as the marrow and pith of the Scriptures.

The parts of faith are three: The first knowledge, which is a perceiving of the meaning of the word of God, but especially of salvation by Christ, which then we may judge to be sound, when we can discern falsehood: when we rest upon grounds of Scripture: when nothing can drive us from it.

The second, assent, with a full persuasion that the former is true.

The third, affiance or application: whereby we are persuaded, that the word of salvation is ours: and here indeed lieth the chief force of Faith; whereas the wicked may have the other parts.

The properties follow: commonly it is small and weak.

2. It desireth to increase.

3. It maketh the heart to think most highly of Christ.

4. It will change the whole man.

The commendation of this justice followeth. I shall be whiter then snow.

Que. How can this be, seeing every where the Saints in Scriptures, do disallow their own righteousness, and are ashamed of it?

Ans. Righteousness is twofold, I, justification: 2, sanctification.

That which the Saints mislike, is the imperfectnes of their sanctification, not of justification, which can have no blemish: indeed sanctification is never severed from a party justified, yet it must be distinguished from justification.

1. Gather then frō hence, that Christ's righteousness imputed unto us, is most perfect: & that God cannot in the rigor of his justice, find fault with it, else could not the Prophet by it be so white.

2. When we consider of righteousness, to abide by the judgment of God all ours, if never so inward sanctification.

3. That perfectness may stand with vnperfectnes, that is, perfectness of justification, with imperfectnes of sanctification.

4. That all justified parties, are justified equally, everyone partaking the righteousness of Christ: as Marie and Rahab, Peter and the thief. It followeth not from hence, that glory should be equal.

Thus much of this particular petition, the second followeth in the eyght verse. Make me to hear. &c.

This particular desire, is for the further confirmation of the former: and is a fruit of that wherein we may consider to things: 1. That which is prayed for. 2. The end.

That which is prayed for, is Make me, &c. The end, That the bones which thou hast. &c.

In that which is prayed for, we may consider what is desired from God to be bestowed, then what of the Prophet to be received.

That which God is desired to give, is to make to hear. That which the Prophet would require, is joy & gladness.

The manner of words, Thou shalt make me hear, it is in stead of make me to hear, by a very usual manner of speech in the Hebrew tongue.

Now surely, very fitly is this desire joined to the former, as in the 32. psal. after the doctrine of forgiveness of sins, rejoicing. ver. 11. so Rom. 5, 3.1, John, 1, 4. so as that without the former, this can never be, and where the other is, this is.

Howsoever the words here stand, the first in nature, which the Prophet prayeth for, is joy and gladness.

Joy and gladness, though they much agree in one, yet is the latter some increase of the former.

Joy, is a sweet motion in the soul, upon opinion, of having some present good, which according to the cause and object, is diverse: for when nature is delighted, with anything pleasing or preserving it, then is natural or fleshly joy; so when the regenerate part is delighted with some grace or heavenly thing, this is holy or spiritual joy, which is chiefly meant in this place: sometimes indeed God giveth comfort of this world, but it is not general, nor simply to be prayed for. This is a fruit of faith: and is, Peace of conscience increased, arising upon the sweet feeling of God's love in Christ, whereby we can be cheerful in afflictions.

And that it is peace of conscience increased, it is clear, bare peace is quietness, joy must needs be more, and therefore followeth upon peace. Gal. 5, 22.

Besides, it is with such a feeling of the favor of God, as that it is part even of the Kingdom of God, Rom. 14, 17. and therefore by Peter, is called glorious joy. 1, Pet . 1.

How it maketh to rejoice in afflictions, Paul showeth, Rom. 5, 3.

Now no doubt David prayeth for this, as it should be in the children of God: for Paul, 1, Thes. 5, 16. requireth them to rejoice evermore: and in the Phi. 4.4. rejoice in the Lord, & again I say, rejoice.

Having thus in some sort, seen the meaning of this first, we cannot but learn somewhat by it.

1. And first, that howsoever all joy have some sweetness, yet the Prophet desireth none that is of the world, so ought we to do, and if God sent it, to endeavor to use it a right, which is very hard.

2. Again, in that he is thus earnest for this joy, it appeareth, that either he had it not at all now, (as was most likehe, by reason of his grievous sin,) or not in such measure, as he longed for it. And sure it is, that nothing quayleth and alayeth this joy, more then sin.

3. A man may be in the favor of God, and always not feel joy in the holy Ghost. Indeed it is an excellent gift, but such as many times God's children want, though never they want matter to make them rejoice.

This is the first branch prayed for, the second is gladness, this is increased joy. He feeling intolerable grief for sin, can never be satisfied, but wisheth all comfort to his broken heart: so did he, Psal 32, 11. and Phil. 4, 4.

Now in deed well might the Prophet be stirred thus up to pray: for the sundry great causes of grief, which he might find in himself: as other the children of God, who sometimes mat be brought so low, as to think that all God's comforts are too little for them.

So as that men must not give over, though sometimes they be brought so low.

Besides, it is a good sign, to find the want, & long for the having of this joy, and the more the better.

Now followeth the things, which on God's part he prayeth for: Make me to hear, wherein is, 1. the Author, 2. the means.

The Author is God, who only can give this joy, John. 16.22. so as that it can never by any be taken away, to whō we must only seek.

The means is hearing, for this joy being a fruit of faith, is bread, by the word of faith: which specially is the Gospel, so as all must attend thereto.

In that he desireth to be made hear this joy, whereas joy indeed is rather in feeling, he showeth that we must hang upon the word, waiting against hereafter, to be full possessed of this joy, here we hear of it: after we enter into it, according to that, Enter into the joy of the Lord.

Thus much of the thing. Now followeth the end.

That the bones, &c. It is allegorical, that is, one thing is said, and another is meant.

The Prophets mind is, to find some sweet comfort after great grief: the better to set out this grief, he useth a comparison of broken bones, which are marvelously painful to any, in whom they are. And he seemeth to fetch this speech from the practice of Lions, who first break the bones, and then devour: so saith Hezekiah, in his great grief, Isa. 38, 13. he brake all my bones like a Lyon: for so in Dan. 6, 24. are Lions, said to have broke the bones of Daniel's enemies, or ever they cam to the ground. And therefore it is observed, in the first book of kings. 13, 27. that when the old Prophet came and found the body of the younger Prophet dead, that the Lyon had not eaten the carcass, nor broken (for so the Hebrews) that is, the bones of the Ass.

So as in the midst of this grief of David, he seemeth to himself to see God, as a fierce Lyon to come upon him, and put him in great pain, & more fear. All this is in the conscience, so as that unless one have felt the wound of spirit, he could hardly guess that it should have such terrors.

See in David, that the greatest griefs that are, do not show a desperate estate. God can even bring to the gates of hell, and yet raise up again, as he did him.

And yet that it is a good thing, according to the greatness of sin, greatly to sorrow: Our Savior liked it in the woman, that washed his feet with her tears.

But always in the midst of terrors, we must take heed we be not driven from God. And only peer upon our griefs: for David now could pray, that these his bones might rejoice, that is, that he might feel as much comfort as he had felt sorrow: showing, that as God can, so many times he doth send marvelous joy after grief.

Thus much of the second petition, a third followeth. ver. 9. Hide thy face, &c. which is in part a repetition, of that which was generally prayed for, in the first verse of the Psalm: and is in it self, a desire to have pardon of sin.

It consisteth of two branches, bearing the same fruit, and signifying the same thing: the first branch is, Hide thy face from my sins.

Which words are not in their proper meaning.

Face, is put for the eyes, and eyes for sight and knowledge: from hence ariseth bewraying of mislike, for when we see a thing that displeaseth us, we bewray our mislike by our countenance, and therefore David would have God not to look upon his sin, least he should, as he justly might, mislike him.

Hiding is, that David's sins came not into God's sight.

Que. But here may be a question, howe can anything cover God's eyes, who is all eye, and everywhere?

Aun. These things are not properly spoken, but to our capacity, whereby David's desire, that God should not take knowledge of his sins, as he should punish them, is set down. Indeed nothing can cover God's eyes against his will, yet himself may shut his eyes, or wink, as Acts, 17, 30. & though he cannot choose but know our sins, yet he may choose whether he will mislike us (being in Christ) or punish us for them, which is the thing that David desireth.

Now the only veil that covereth God's eyes, from beholding our sins, is Christ, and his righteousness, which God the Father beholding doth so like, and take such pleasures in, as that he respecteth not our unworthiness, nay looking through Christ, doth account us worthy.

The other branch followeth. Put away all min iniquities, which because it was in the beginning of the Psalm, needeth not here to be treated of.

Now followeth a fourth desire in the 10. verse. Create in me a clean heart. &c. And this is for sanctification, as also hath two parts in it, whereof the one doth serve to expound the other.

The former is, Create in me a clean heart.

Hart, is not put for the fleshly part of the body, but for the soul, and not for the substance and powers, but qualities thereof, which keepeth espcially residence there. And though it be all over the body, yet hath it the chair of estate in the heart, according to the Scriptures: otherwise then some Philosophers and Physicians write, that it is in the brain.

So as that the Prophet here meaneth, the very fountain and head-spring of life, and all functions thereof.

This is the more to be marked, for the order; in that he desireth to have the heart wrought upon.

• 1. Because that without the heart, nothing will be clean in man.
• 2. With the heart, always the rest of the body and soul followeth.

It is therefore all our duties to labor to have our harts wrought upon first. For as the heart in the body, & the root in the tree first are made: so must it be in grace, the heart and the soul must be settled first.

Afterward, he prayeth to have this clean: that is, free, not only from the guilt of sin, but from the filth & corruption of it, which is specially meant.

Creating, to speak properly, is to make of naught, and is used here improperly, the Prophet speaketh according to his own feeling, and present judgment of himself, as though he had lost all, & had no goodness in himself. No doubt the prophets heart was in part clean, though not so much as he desired.

These things thus opened, here cometh a question first to be answered.

Qu. Whether David could have lost the cleanness of heart, having once had it?

An. No, the gifts & calling of God, that is, (as I take it) the gifts of effectual calling, are such, as God never repenteth of, or taketh away. Faith, hope, & charity, are abiding gifts, as sure as the election of God, which is unchangeable. Indeed, the children of God, if we only considered thē in themselves, with their enemies, might fall away, but being founded upon the unchangeable nature of God, and immutability of his counsel, they cannot: the gates of hell shall not prevail against them: the elect cannot be deceived, or plucked out of Christ's hands. Nay certain it is, that David did not actually leese his former cleans, for sure it is, his heart smiting him, (as here it did) so doing before in less matters, it was not wholly void of cleans: and again, it could not pray for cleans, if it were not some-what clean.

This is most sure, that by grievous sins, much filthiness cometh to the soul, as by a boisterous wind a tree may leese his leaves, and some branches, so as that the party sinning, may be brought into as great passions almost, as if he had lost all: but the desire of grace, is infallible certainty of some grace of that kind.

The Prophet therefore desireth not a clean heart because he had it not in no sort: but because he could not so well perceive it in himself, and take such comfort in it as he had done before: and for that he desired it a great deal more, then now he had it.

So learned men, and rich men, think themselves not learned, nor rich, in respect of that which they do desire: and when the Sun is up, the Moon seemeth to have no light.

Well then, in that the Prophet desireth this clean heart, whereas sundry other parts were unclean besides, he showeth, that, 1, Of all uncleanness, that which is of the heart is most filthy, there being as it were the common sink of all sin in a man, so as that howsoever the channels be cleansed, if the draine be not, little cleanness will be procured.

2. In that his filthiness maketh him pray for fresh cleanness, as though he had not any, see to what a pass some gross sin may bring a man unto, even to doubt of his estate touching his cleansing, and so being in the favor of God.

3. No doubt it is a very hard thing to cleanse a heart, and only able to be done by God himself.

4. There is none but with David, may find filthiness in his heart, from whence he might desire to have it purged. For this purpose read, Mark. 7.21, 22. and 2. Cor. 7.2.

5. Now David so prayeth for a clean heart, as that he doth not neglect pure hands, &c. A pure heart, will cleanse the whole body and soul, wheresoever it is. As Psalm, 24.4.

6. Never can any of the children of God, content themselves with the begun cleanness which they have, but they will always be growing in it.

7. Now seeing it is thus, it is our parts to desire cleanness as well as David: for that with it, we may see God. Math, 5.8. Look Psalm, 24.4. Heb. 6.12.

8. Now God only worketh this. Ezech. 36.26. By this word faith & spirit, regenerating and renewing.

Que. But here a question may be made. Howe may one know, whether his heart be clean, yea or no?

Aun. If he have the former things whereby it is wrought.

• 1. Besides, a clean heart will desire to have clean hands, and so every part, & power of soul and body.
• 2. Will hate even the garment spotted of the flesh.
• 3. Will never flatter it self in secret.
• 4. Will be willing to be examined: unclean persons will be loath to be found in their filth.

Thus much of the former part, the latter followeth, and is almost the same with the former. First somewhat for the words.

Spirit, among many things in Scripture which it signifieth, is here put for the motion & stirring of the mind. Luk. 9.55. Num. 14, 24.

Right, doth signify settling, 1, in the favor of God: 2. in the obedience of him.

Renue, that is, refresh: that which is some-what decayed and blemished , restore it to the former perfection again.

Within me, that is, such as may spread over my whole person.

Consider then, that seeing David prayeth for his right Spirit, which is constant, that there is such an one: and that one may have it, and pray for it by faith.

That all are to labor to be constant, in persuasion of God's love to us, and in performance of our duties to him.

That even first thoughts, and rising motions, are to be looked unto and ordered. That these good motions will fade & decay in us. That we greatly need to have them often renewed in us.

Thus much of the fourth petition, now followeth the fifth, in the 11. verse, and seemeth to be a deprecation or desire, to have some kind of punishment from him.

Some take it to be all one with that, which went before. Nevertheless, I take it, to be distinguished from the former: for although some-times in one verse, the latter is all one with the former, yet is it not wont so to be in diverse verses, and especially in such short scriptures, but upon some special occasion.

This desire then containeth request, to have particular judgments or punishments kept from the Prophet. For to the fault of sin, belongeth diverse rods and scourges, which the prophet here feareth.

Now this desire hath two parts: The first, Cast me not away from thy presence. The other, Take not thy holy Spirit from me. In both which, the Prophet David seemeth to have respect to God's dealing with Saul, whom he cast off from being King, as to have the kingdom continued in his line, and from whom likewise, he took his good Spirit.

The presence or face of God in scripture, signifieth sundry things, which were too long to recite. Here it containeth three things: 1, the favor of GOD: 2, the place of the worship of God, where the face and favor may be perceived: So Gene. 4.10.14. Job. 1.3. 1. Sam. 26.19.

3. Service before or in the presence of God: within David was his service, in governing the kingdom. So Math, 18, 10. Job, 1.6. These the Prophet desireth not to leese.

Cast me not: take not these away from me in anger, otherwise, I shall endeavor to bear the loss patiently.

First now let us learn by David, calling to mind God's dealing towards Saul, to profit, and to be the wiser, for God's judgments in others.

Let us a little inquire, whether this favor that the Prophet feareth to leese, be for and to salvation: or in things only belonging to this life. For the clearing whereof, some sentences must first be set down.

• 1. David had the favor of God to salvation.
• 2. David could never fully, and forever, leese it.
• 3. David might have the feeling of it, so impaired, as that he might fear that he should loose it.

Nevertheless, this favor is not here meant: but that favor, whereby God first gave David the Kingdom, advancing him to the honor of being God's Lieuetenant, to govern his people, in having God for his defense and grace, as Saul had for a time: which favor among outward things, is the greatest in the world.

This David desireth, may not be taken from him: 1, not so much for the Kingdoms sake, as that God might bewray to others, that he was displeased with David.

2, That David might not by occasions hereof, cause the adversaries to blaspheme.

3. That yet David might have his high place, frō whence he might make open confession, and acknowledging of his fault to all his kingdom.

Thus much for that question.

• 1. Now all that are above others, if they mean to keep their wealth, & honors, in the favor of God, they must take heed of sin.
• 2. Since that Kingdoms are taken from Princes, and so marvelous changings and troubles come, we had need to pray for Kings, that they sin not, & if they sin, that they may repent.
• 3. That even for sins, God taketh away outward favors.
• 4. That in lesser matters, as any outward thing, it grieveth the servant of God, to see any displeasure of God.

Spirit, doth here signify, the gift of the spirit, as else-where in scriptures.

As Saul therefore lost such gifts, so David prayeth, he may not, to wit, love of his Country, and people, prudence, courage, making good laws, felicity, or good success.

1. He teacheth us then, that sin deserveth not only the impairing of saving graces, but the loss even of gifts, meet for a man's particular vocation: so God threateneth. Mal. 2.2. to curse their blessings, and saith, Ezech. 20.26. that he polluted them in their gifts: so Nebuchadnezzar is said, to be turned into a beast. Dan. 4. that is, to loose the use of reason, after the same manner, Nabal became a sot, or a stone. 1, Sam. 25.

2. That even the gifts of a man's calling, are from the spirit of God: so as that the meanest calling, or gift belonging thereto, is not to be despised.

3. That everyone is to endeavor to have, to preserve and increase the gifts of his calling.

4. Now as all gifts are good, so those which are for the ordering of family, Citty, or Kingdom, are most excellent.

5. Mention of the holy spirit, is made, to teach us, that all duties are to be done holily.

They are done holily, when, 1. the kind of life is warrantable by the word of God; that is, when it any way setteth out the glory of god, or procureth good to others.

2. The party performing any duty, is in Christ, and repenteth for sins.

3. He doth the duties for conscience to God, and as in the presence of God.

4. In the understanding of duties, he calleth upon God.

Hitherto the fifth petition, the sixth followeth. v. 11. Restore to me thy joy of thy salvation, &c.

Wherein he desireth to have the gifts of the spirit given him again, which he had lost, by reason of his sin, for sin doth mightily daunt, and dull the graces of the spirit.

Of this petition, there are two parts. 1. to have the joy of God's salvation, the other, to be established with God's free spirit.

Restore, doth properly signify, to return, that which is not a man's own, to the proper owner: but so can it not be taken here;, for all things are properly God's, nothing our own here. Therefore David desireth to have those things given him again, which he had before, and hath now lost.

Joy, doth signify cheerfulness of the heart, as v. 8. and with it always seeking upon conceit of want, hoping to have in seeking, resting in having.

Salvation. doth not here signify, the estate of blessed life, but outward safety, when as the Prophet can, wanting anything, come cheerfully to God, seek to him, be persuaded of his help, & find it: so is it. Exod. 14.13. Psal. 33. and that we may so understand it, here may appear: 1. because that everlasting salvation can never be lost, God for sins taketh away outward safety and deliverance.

2. God doth threaten some such thing to David by Nathan, 2, Sam. 12.10.11.

Now this outward salvation or safety spoken of, hath with it, 1. God's promise to help, 2. and certain performance thereof.

• 1. Note then that sinners not repenting, have no security, even of outward estate, nor can have any heart to seek unto God: it is otherwise with the godly. God hedged Job.
• 2. That God's children, even in their prosperity, joy more in God's favor to them, then in all outward things.
• 3. Now howsoever David here prayeth for outward things simply, he understandeth conditions, 1. according to the will of God, 2. as far as God seeth good for him: 3. so always by them, he may the more be persuaded of God's love to him, so must we.
• 4. David ascribeth all outward safety to God, what means so ever he had, so must we.
• 5. David felt God's saving of him. Men must not use the benefits, without some feeling of them, that they may the more be thankful for them.

Hitherto the former part: now followeth the latter.

Stablish me with, &c. Wherein we may consider two things: the kind of favor he prayeth for, and the matter wherein he would have that favor appear.

The kind is in the word stablish, and is a borrowed speech, signifying to make steedy, to hold by the hand, else he should fall.

God upholdeth all things by his word and power, and so doth he every creature, even the wicked: but he upholdeth his Church and children, more especially with his grace, and love as a mother, or nurse the child, which is like to fall: this upholding or establishing, is understood here.

Now this is the assistance of the holy Ghost, whereby the child of God is upheld daily in the duties of the worship of God, and his particular calling.

This hath always in it. 1. truth, 2. frequentation. 3. continuance, which is especially understood.

• 1. I gather then from hence, that frō the corruption of sin in a man, a man may often fall into the same sins.
• 2. That God only can uphold thē. 1, they who desire to be upheld by God, must lay their foundation in salvation by Christ. 2. They must use all means.
• 3. That unless a man be established, all is in vain.

The matter wherein he would have this favor shown, is God's free spirit.

Spirit, doth signify (I judge) the motion of the mind stirred by the spirit of God, from whence all good things in us should proceed.

Free, doth signify, that which the Latins call ingenious, which hath in it, 1. honesty, 2. cheerfulness.

This if it be wanting, maymeth all duties.

This, sin quencheth, so as wheresoever this is absent, sin is present.

All must endeavor for such a spirit, only Christ and his spirit worketh such a one: we may know it.

• 1. It always will be busy in the daties of godliness, and ones private calling.
• 2. It is glad, when it hath any occasion to do such duty.
• 3. It is diligent, first and last.
• 4. Needeth no great spurring on.
• 5. Doth things for the duties sake, and his calling.
• 6. Is not discouraged, though it suffer for well doing.
• 7. Will hold out, though it be alone.
• 8. Always maketh excuses from the business of godliness, and particular calling, not any other to excuse for them.

The 13. verse followeth, which is a digression, or swerving aside a little from his continued desires, and containeth a promise of David's, wherein is the duty which David promiseth, and the effect which he looketh for.

The promise is, To teach thy ways unto the wicked. The effect, And sinners shall be converted to thee.

Where we see by the way, 1, that true repentance is fruitful: 2. nay, it will not rest in it self, but stretch to others.

Now, in this duty, we may mark the thing, the Prophet saith, he will do, & the parties, to whom.

The thing is, teaching God's ways: the parties are wicked, that is, sinners not repenting.

• 1. Who have need of teaching.
• 2. Whom we may be with by virtue of our calling, to do them good.

Teach, a man is said to do, when he causeth to learn. This a man doth, 1, by example: 2. in deed: 3. in word.

Here we must understand it of word & example: 1, so as that we must speak things of instruction to others: 2. be the first our selves that must do them: 3, now what kind of teaching this should be, look psalm 32.

4. So as that everyone should be careful of the salvation of each other, & this work may beseem a King, being as careful to teach as to correct.

He will teach, but thy ways, that is, God's ways. God's ways are either such as himself walketh in, or such as he will have his servants walk in.

Both may be well understood in this place, so as that sinners ought to know how God dealeth with converts, and what course is to be taken, to continue in the pleasing of God.

Thus much for the duty the effect is: And sinners shall be converted

Sinners are the same with the wicked, Here might at large be handled, the doctrine of the conversion of a sinner to God, otherwise called repentance.

Some-what may here briefelie be touched.

Conversion being said to be in men, is taken, 1, largely: 2, straitly.

Largely, for any change: Straitly, for that which in Scripture is called repentance. Some understand it here, for that change which is in man, from the feeling of his own wretchedness and misery, to the mercy of God: this is true, but not sufficient and full.

But I take it to be understood in the second sense, as most often in the Scriptures, the Prophet most fitly setteth it out by turning to God.

Turning unto, implieth a former turning away, as indeed every sinner is out of the way, whatsoever they seem to themselves, or others.

This turning is indeed a change, not of the substance, nor of the powers, but only of die properties in desires & practices of the soul and body.

The qualities and properties, which must be in a party thoroughly turned to God, are of the faculties, 1, to fit themselves to their proper objects, as to know, remember, see, and hear, &c. that which it should: 2. to do their duties in them cheerfully, and constantly.

This turning is to God, which is, whē a man in all things consulteth with the word of God, and endevoreth to do all thereafter, never giving over till in some sort he can so do.

But that we may the better understand this turning, let us consider the causes, the parts, the properties, and the marks of it.

The principal, efficient, or making cause, is the Spirit of GOD, making a man a new. Jer. 31.18.

The instrumental, is the word of god.

The matter, is the whole man in soul and body.

The form, is according to the image of God.

The utmost end, the glory of God: other middle ends, I, to certify our own consciences touching our adoption: 2. to the edifying of our brethren.

The properties are many.

• 1. It beginneth from within, and is most careful to have the heart first turned to God.
• 2. It never can long lie hid, though it desire not much to show it self.
• 3. It is always increasing, avoiding the sins the party is most inclined unto: endeavoring for graces and duties most necessary.
• 4. In this life it is imperfect.
• 5. It is wise, & maketh great account of great, and smaller things, so preferring the duties of the worship of God, as it neglecteth not the duties of particular calling; and so performeth them, as yet the heart is principally to God.

The parts are, mortification, and vivification.

Mortification, is the continual lessening of the practice and power of sin, and striketh all it can, at original sin.

Viuification, is actually renewing and quickening to all holy duties, and appeareth in the good desire, purpose, & endeavor to do well, recovering it self after slips.

Now followeth the properties, which cannot be perceived easily in all.

• 1. Cannot be found in them who are not converted.
• 2. Not easily in such as be babes in Christ.
• 3. Not in any, while they are in the fit of grievous temptations, especially, of perticularities.

In others they may be found, some of them are;

• 1. A willingness to set a man's self in the presence of God, to think of death, the law, the latter judgment, & hell.
• 2. A true hatred of sin, yea, of every sin, and that in a man's own self.
• 3. A desire of spiritual nourishment by the Word, and Sacraments.
• 4. A love of such as are truly converted.
• 5. A delight in heavenly things, and preferring them before the world.

Que. But here a question may arise, whether sinners, when they knew that David was again in favor with God, did convert?

Aun. David speaketh not so much of the effect, as of the sufficient cause, and just occasion: that it is hard for a man by the effect, to judge that the means were never used. Good means may make one presume of a good end.

• 1. Now, if David deemed, that upon his finding favor with God, sinners would turn, what might we do upon so many and great means?
• 2. Besides, David showeth, that the best thing for a sinner to do, is to convert.
• 3. And that, if sinners convert upon the knowledge of God's mercy to David, how would the godly profit?

Hitherto hath been the digression, now followeth a fervent pericion in the former part of the 14. verse. Whereof are two parts.

The thing it self, and the Author of the gift.

The thing, is to be delivered from blood. Some learned Interpreters, by bloods, understand tragical examples, and bloody events in David's stock and house: but they cannot well prove this. I think, it signifieth man-slaughter and murder. For David now thought upon the murdering of his most faithful servant Uriah, and slaughter of the other in his band. Thus are bloods often taken in the Scriptures. Gene. 4.10.

David prayeth, that the fact be not laid to his charge. After general confession, a man must come to particulars.

• 1. Let us then learn from hence, that seeing David was above the compass of man's law, and yet calleth himself to a reckoning for sin by the word of God, others so ought to do.
• 2. What an horrible sin murder is.
• 3. Particuler sins known, must particularly be confessed.
• 4. The same sins will often recourse, and accuse the conscience.

The Author followeth; who is repeated, with a special favor of his.

The Author is God, and is here repeated, as a note of faith and boldness in the Prophet, whereby he showeth, that God can and will, and that David looketh for help.

And the Prophet doth the rather repeat it, 1, to affect himself with consideration of God's majesty, 2. & to stir himself up to pray with his heart, 3. and withal, to show howe impatient faith is of delays.

Now this favor, is salvation, 1. of soul, 2. of body.

Hitherto hath been the second special part of this Psalm, in petitions.

Now followeth the third, which is, thanksgiving: from the latter part of the 14. verse, to the 18.

To this praising, is there a passage made. ver. 14, 15, and a setting down of the duty of praising, in the rest.

The passage hath the profession of this duty, and correction of the speech.

The profession is in the latter part of the 14. verse, and hath in it. 1. the kind of duty. 2. the instrument. 3. the matter.

The kind of duty, is singing with joyfulness, which hath great vehemency, boldness, and cheerfulness.

Vehemencie, is in earnest setting of the mind.

Boldness, in persuasion, that the duty pleaseth God.

Cheerefulnes, is whereby, we readily upon the occasion given, break out into the praises of God, and are glad, that we have occasion so to do.

The instrument, is the tongue, the mind is not sufficient. 1. God will have the whole man. 2. others must likewise by us be provoked.

Neither did the tongue only sing, but the hand played, so must we, all the ways we can, testify our desires of praising God: but some man may say, What doth music help, to the praise of God?

Aunsw. Nothing simply. 1. by it the mind of the singer is shown. 2. and sometime the mind dull, is stirred up.

The matter, is the righteousness of god. This is the Dittie of his song.

The justice of God, doth here signify, the truth of God, in keeping his promise. as Rom. 3, 25, 26. to wit, towards sinners repenting: so likewise in the Sirian tongue, justice is put for mercy.

• 1. Now David thus singeth, even in the house of his pilgrimage. Psal. 119.54.
• 2. He doth not therefore sing amarous songs.
• 3. Now indeed as all the statutes are to be our songs, that is, our delight to meditate in, so especially God's promises of mercy toward repentant sinners.
• 4. May not this be some comfort, that he calleth God's mercy justice: so as that he should not be just, if he were not merciful to sinners, according to his promises?

Hitherto the profession of duty, now followeth the correction of speech. Open my lips, &c. Wherein the Prophet closely reproveth himself, in that, he professed his endeavor of praising god, whereas indeed this is the gift of God; so as that unless God open the mouth, we cannot praise him.

This correction or mending of the speech, ascribeth all to God, the act, of opening the lips, and the effect, my mouth shall show thy praise.

Open my lips, is a part for the whole, the Prophet prayeth for ability, sufficiently to praise God.

• 1. No man of himself alone, can rightly praise God, natural corruption will stop his mouth.
• 2. If a man cannot open his lips to praise God aright. 2. much less can he direct his heart to please God. 3. surely he cannot compass his outward man.
• 3. And if a man cannot rightly open his mouth, let him not be hasty with it. Eccle. 5, 1.
• 4. How earnest would this man be to have his heart ordered.

The effect followeth, wherein is, 1. the instrument, mouth. 2. the work, showing the praise of God.

Praising, is acknowledging or witnessing of excellency.

God is most excellent every way.

Showing forth, hath. 1. often repeating. 2. particular reckoning, 3. clearly setting down.

All which, we ought towards God to perform.

Thus much for the passage to the praise. Now followeth the setting down of the praise or thanksgiving.

And that after two sorts, first, by way of denial, then by affirming.

Both the denial & the affirming have, 1. the thing. 2. the reason.

That which is the denial, is in these words.

Thou desirest no sacrifice, though I would give. Thou delightest not in burnt offerings: this part denieth the insufficient thing, to praise God. 1. by sacrifice. 2, by burnt offering.

The reason, for that God is not delighted with sacrifice, neither wisheth burnt offerings.

I think the verse might better be destinguished thus. Thou art not delighted with sacrifice, thou desirest no burnt offering, though I would give it.

For the speech increaseth, greater is burnt offering, than sacrifice.

But first know the meaning of the words.

Sacrifice, properly so called, is a part of the Jewish worship of God, whereby somewhat was offered to God.

It was of two sorts, 1. Propitiatorie, to procure favor with God. 2, Gratulatorie, to witness, thanksgiving to God.

The second is meant in this place, and that was sometimes called sacrifice, when some beast was killed, but part was reserved for the offerer, part for the Priest, part offered to God.

That which in English is translated desirest, were better, art not delighted with, spoken after the manner of men: that is, doest neither command, that I should offer it, nor dost so approve of it, when I offer it.

That which is translated, delightest not in, were better wilt not, that is, doest not care for. We are wisely for all this, to understand this denial: for it may seem strange, that God should not like of that which himself commanded, as sacrifice and burnt offerings, &c.

First, therefore God liketh not these sacrifices only, and for the deed done, as sundry performed them.

2. He liketh them not so much, as he doth the other, of a broken heart: for so denials are by way of comparison. Look Hos. 6, 6. Joel, 2, 13.1, Pet, 1, 12.

3. God liketh them not, as the Jews many times performed them. Isa, 1, and 66. chapters.

Que. Did the Jews rest only in outward things, and had not those of the life to come?

Did the Jews rest in outward things, without everlasting life?

Aun. No, the elect Jews enjoy everlasting life, as well as any of us shall.

Quest: What difference is between the Jews and the Christians this way?

Aun: In the main matters of salvation, nothing, the same God, the same Christ, the same spirit, the same word, the same faith, hope, and charity, &c. In outward things somewhat; they had more Sacraments than the Christians: the outward matter of them was diverse, the continuance was not forever, as the Christians are. Things were not so clear among them, as among the Christians.

Quest: Why did God ordain that, which after he did abolish?

Aun: The fullness of time was not yet come, and God would break the proud heart of the Jews, by these so many duties.

• 1, By this, we may perceive, that a man may do duties, which God hath commanded, & yet not please God.
• 2, That nothing will please God from us only, for the deed done, without inward motion of the mind, with faith in Christ, with desire to please God by endeavoring according to God's commandments.
• 3. Sometimes it so may fall out, that a man may omit some outward duty, without any great fault.
• 4, When there is some cause, that somewhat of the worship should not be performed, never omit the spiritual.
• 5, If in David's time sacrifices were not always needful, what shall we now think after Christ, of the abhominable sacrifice of the Mass.

Hitherto the part denying: now followeth the affirming part, showing what are the most acceptable sacrifices to god. Now this part hath in it, the reckoning up of these sacrifices, and the commendation of them.

The commendation showeth that, 1, they are sacrifices, that is, in steed of all, 2, of God, 3, such as God despiseth not.

The spirit and heart signify as before, in verse, 10. Broken, and Contrite: speeches taken from things, beaten into diverse pieces.

Contrite, beaten as it were to dust or powder.

Broken, is opposite to solid and hard, which yieldeth with much ado: of which fort, is every man's heart by nature. Hence are these speeches, A brazen forehead, an iron sinew.

The better to know what this contrite heart is, let us first set down what it is, 2, how it is gotten, 3. how it is tried.

A contrite heart, is void of any conceit of it own worthiness. Luke, 10.

It thinketh it self worthy of any punishment. Eze. 20, 43.

It esteemeth all it own things most base. Isaiah, 6, 41, Phil. 3.

It followeth the word of God into all forms. Nehe. 8.9.

It is comforted at the least sign of God's favor. 2, Reg, 20, 19.

It is cast down at the least sign of his displeasure. 2, Reg. 22, 19.

It is easily upon just occasion, moved with affections of love, fear, joy, hope, &c. Psal, 12, 4.2, Sam. 15. Psal. 119 often.

It is always full of pity to others. Ier. 9.2, Cor. 11.

It maketh conscience of small things. Psalm, 19.

It is gotten, only by the work of the holy Ghost. Eze. 11, 19. John. 3.6.

The Spirit worketh, 1, without means in infants, as in John the Baptist. 2. By means of the Word, preparatorily, and effectinglie.

The Law prepareth, the Gospel finisheth, and worketh grace, as Nile maketh Egypt fruitful. Hereupon it is called the ministry of the Spirit. 2, Cor. 3.

A helping cause to these, are 1, priuity to a man's own sins, infirmities, and slips; these keep the heart the softer. 2. The cross sanctified, as in David and Hezekiah.

Now here is breaking and contrition in two degrees, to teach us, howe we are to proceed, not to rest in a little breaking, but to go unto grinding.

• 1. It is trved, for that it chiefly meddleth with it self strictly, & hath no leisure to look to others: for it findeth it self so broken, that all pains is too little to make it up, as in the publican, and the woman. Luke. 7.
• 2. It trembleth at the word of God. Isaiah, 66.2. not only at his works: so did Eli, David, Josiah, Hezekiah, fear at the word.
• 3. Is patient under affliction.
• 4. Looketh not to outward things, more then needs must.
• 5. Can abide no delay.
• 6. Cheereth up it self only in Christ.
• 7. Is not hasty to use inordinate means, but hangeth upon God.

The commendation remaineth, first, that these are sacrifices; that is, one broken heart is as good, nay better, then all the sacrifices in the world.

They are of God, that is, most excellent, as the hill of God, trees of GOD, noate an excellency. They are the more excellent, for that they are, 1, of the greatest price: 2, most hard to be performed: 3, most rare.

God despiseth them not: it is a kind of speech, where more then is spoken is understood. Thou despisest not: that is, thou maketh great account of. Isaiah, 57.15. So as none broken in heart, should be discouraged, since God doth like them.

Hitherto hath been the greatest and first part of this Psalm, for the Prophet himself, now followeth that which is for the whole Church, from the beginning of the 18. verse, to the end of the 19, whereof are two parts, 1, petitions: 2. praises.

Peticions, for Zion and Jerusalem.

The petitions for Zion, is to be favorable to Zion for thy good pleasure.

Wherein are, 1, the thing, favor: 2, the manner: for thy, or according to thy good pleasure.

But first we may perceive, it is our part to pray for others, as well as for our selves: 1, because of God's commandment: 2, for that we are the better if others be well: 3, we are members of one body, and God is all our Father: 4, but David doth this more particularly, because he might fear, that for his sake, God would afflict Zion and Jerusalem.

Zion was the hill in the City of David, where afterward was built the temple, and now was the Tabernacle. It seemeth to be put here for Church, and in that, 1, for persons: 2. for things.

Persons, are especially those, who are of the household of faith, and 1. those parents, who beget to Zion, as faithful Ministers furnished, and endeavoring to instruct in wholesome doctrine: not Wolves, not hirelings.

2. Nurcing Fathers & Mothers, Kings Queens, and Magistrates.

3. Daughters of Zion, particular congregations. Those he prayeth may first multiply, and secondly flourish, for the Churches good.

The things are, 1, publishing of saving doctrine: 2, frequenting holy assemblies, for exercise of the word, prayer, and Sacraments. 3. Withstanding heresies. 4. Procuring godly government of the Church.

The thing, Be favorable, that is, give these things: 2, continue them: 3, bless them.

The manner, For thy good pleasure, not for our merrits. 2, In what measure thou thinkest good.

The petition for Jerusalem followeth, wherein we may consider, 1, the object, walls. 2. the act, build.

Jerusalem, the chief City of Palistine, first called Salem, Gene, 14, 18, Psalm, 7.6. After that, it was called Iebus. Judge. 19.10 and of these two names, Jerusalem and Iebusalem: Though some think of the verb Iire, and Shalom, which is, shall see peace, & it is in the dual number, as Ramathaiim. 1. Sam. 1.

With this was after joined the city of David, so were there three cities in one.

Now this was once the joy of the whole earth. Look Psalm, 48, 1, 2, 3, and is taken properly, for the City before named: improperly, for heavenly or earthly Jerusalem.

In this place it is taken both ways, for the City that then was, and a political state of the people of GOD for afterward, as Isaiah, 2, 3. Psalm, 112, 3, 6.

A political state is a company of people well ordered, and furnished with things necessary for this present life.

Which may fitly be resembled to Jerusalem: because, 1, that as Jerusalem had, so other states should have Laws from God: 2. that as in that City, so in others God should as it were keep his Court: 3, where should as it were keep his Court: 3, where should be likewise the pure worship of God.

Forget not then that outward things come from God.

That we are to hang upon him for them by faith.

So to seek outward things, as chiefly to have care, for that which is for the common good.

Thus much for the City, for which the prayer is made: now followeth the object and special thing prayed for: The walls of Jerusalem.

Walls, before gunnes were invented, were the chief strength of the Citty: so as here they are mentioned, for that which is the surest and safest.

• 1. For a political state, of which sort are, godly laws, which are 1, grounded on the equity of the word of God: 2. which leave least to men and Judges discretions: 3. which are most for the common benefit.
• 2. Good Magistrates for peace and war, these must, 1, fear God: 2, hate covetousness: 3. be diligent: 4, respect no persons: 5, seek the glory of God, and the good of the Country.
• 3. Continuall succession of good Princes.
• 4. Loyaltie of subjects toward they, Sovereign.
• 5. Repulsing of the open enemy: repressing privy seditions wealth.
• 6. Bringing up of children in the fear of God. fear of God.
• 7. A life at all times framed according to the word of God.

The act followeth, Build: that is, if these be absent, give them: 2, if they decay, restore them: 3, increase thē more and more, thou ô God, who only canst.

The thanksgiving followeth, verse 19. wherein is mention made 1, of the duty, 2, of the acceptance.

The duty is one and the self same of giving praise, and yet set down in 4. branches: 1, offering sacrifices of righteousness: 2, burnt offerings: 3, oblations: 4, offering of Calves.

Acceptance, Thou shalt accept them.

Mark, that as prayers so praises should be in common for the Church.

Que. How will this agree with the 16, verse.

Aun. Look the place.

Sacrifices of righteousness, Psalm, 4, 6.

Such are offered according to the intent of God's just law.

In that whole burnt offerings were in praise, we may perceive, that we ought likewise to praise God, 1. fervently, 2. with the whole heart, 3. though it be to our cost.

The acceptance is such, as God cannot mislike them. Look Psal. 50, 25.

So as upon this acceptance, God's children should be encouraged to continue their duty of offering praises, in bringing young bullocks.

The 1. Commandment.

This Commandment is, Thou shalt have no other God's, &c. In which we may consider the words, and then the meaning. Our English, Thou shalt not have, is in Hebrew, There shall not be to thee. Shall not be, for may not be, or ought not to be: so as if there be, thou sinnest. So likewise, Shall not have, must be understood, Oughtest not to have. And these words, to thee, is not only to thy self, but to any of thine, or any by thy means or occasion, whom thou mayest lawfully hinder.

Other God's. It may be as well read, God as God's: for though the word in Hebrew be of the plural number, yet it signifieth singulerly, and one: and besides, one worshipping; but any other strange God, though he worship not many, breaketh this law.

Other, that is, besides, or with the true Jehovah, who I am: and those whosoever they be, are not God's, but so called, as saith Paul, 1, Cor. 8.5. Though there be that are called God's, whether in heaven or in earth, as there be many God's and many Lord's: yet unto us there is but one God. And therefore this name GOD, is given to them, according to the fashion and manner of speech in the world: Of this kind, were there sundry in Egypt, as Cats, Crocodiles, &c. and other in other Nations.

Before me: The Hebrew is, Before my face, which manner of speech, is often in the Scriptures, taken from men, and given to God. Now in the face, are the eyes, which in men are means of knowledge, so as that the face in this sense, sundry times is used of GOD, for his knowledge, as Gen 6, 11, and 10, 9. before God or his face, that is, in his knowledge.

Now likewise, because God's knowledge is everywhere, look Psal. 139.1, 2, 3, 4, 5, 6, 7. in which respect, sundry learned men have said. God is all eye, because he knoweth all things: therefore God's meaning is, that they should not have any God's at all, so as he may know, and nothing can they do, but he will know, therefore must they have none other. These are the words.

The meaning is, in the matter contained, the sum whereof, is this: Thou must have me to be thy God, and none other. And here are two parts, the one, affirming what we ought to do, the other, denying and forbidding. The affirming is, Thou must have me to be thy God: The which, is more largely set down. Deut. 6, 5. Josh. 24, 15. Math. 4.10.

Now this giveth us to consider, 1, of the persons: 2, of the duty.

Persons, who is to have, and whom to have: who is to have, thou, that is, no party in the world, of whom it may be said, thou, as before.

The person whom we are to have is set down in this word me, who is here the speaker, and setteth out himself in the Scripture, one God, Father, Son, and holy Ghost, eternal, omnipotent, infinite, most just, most merciful, &c. maker of heaven and earth. Look Exo. 34.6, 7.

This God must be understood alone, as Mark. 12.29. Deut. 6, 4. Math. 4, 10. Josh. 24, 9.

But it may be said, that in the 2. of the Kings, 17, 33. the people feared the Lord, but served their God's, after the manner of the Nations whom they carried thence.

Answer. The Author doth not report, that the people so doing, did well, but he only showeth what they did: and therefore, Zeph. 1, 5. God threateneth to cut off the remnant of them that worship and swear by the Lord, and swear by Malcham, that is, give any respect to any other: neither indeed can there be any fellowship between Christ and Belial.

The duty is, to hane this Jehovah, the true God, for our God: this having, meaneth more than it soundeth. In the world a man may have that, which he doth not regard nor use. It is not so here; for so must we have God, as that we must respect him as God, and use him thereafter: in which sense David speaketh. Psal. 73, 25. Whom have I in heaven but thee? and I have desired none in the earth with thee.

And here sundry things are to be understood.

1. Taking knowledge of the will of this God, necessary to everlasting life: so John, 17, 3. Ier. 24 7. this is only out of the Scriptures a rightly understood: and with this knowledge, is ability to put difference between truth and falsehood. Heb. 5, 14. Acknowledgment of the truth, and cleaving thereto. So David required Solomon. 1, Chro. 28, 9. and for default herein, Paul blameth the Corinthians. 1, Cor. 15, 34. yea, for the very want hereof in Hosea, God saith, He hath a controversy with the Land, Hosea, 4, 1.

2. A deliberate preferring and esteeming of this God, above all the things in the world: so as that for him one can die and suffer anything. Psal. 73, 25.

3. Reverence, as of our Father. Mala. 1, 6. this hath loathnes to displease, as in Joseph. Gen. 39, 9. and carefulness in all things to please God, and to do his will.

4. Trust and affiance in him, as relying upon the certainty of his word and promises: as Paul saith, I know whom I have believed. 2. Tim. 1, 12. so that we commit our whole estate up into his hands, & trust him over all.

Thys maketh us patient under the cross, and to wait.

5. Love, which maketh us like all that he liketh, kindling a continual and fervent desire in us, to enjoy him.

6. Recourse to him by prayer, upon all occasions.

7. Returning to him always all praises.

Indeed never shall we do all enjoined in this commandment, till God be all in all unto us.

Thus much for the affirming part: now followeth the denying and forbidding part, which forbiddeth anything otherwise, then it is commanded in the former part, & may by it be understood. Where we must remember, that neither none other God alone, beside the true God, or with the true God, is to be had for our God.

This is the first Commandment, for having GOD: the other which are for the pure worship of God followeth, and these are three, one, for the manner, the other, for the end, the third, for the time and place.

The 2. Commandment.

The first, which is, for the manner of the worshipping of this true God, is, ver. 4, 5, 6. Whereof there be two parts, the charge, and the sanction: the charge, in the 4. and part of the fifth verse, in these words. Thou shalt not make to thyself, &c. The sanction in the rest, to the beginning of the 7. verse.

This charge forbiddeth all strange manner of worshipping God, and commandeth the pure worship of him, and that both under one.

In the charge, we may consider (as before) the person, and the duty.

The person, thou, any reasonable creature.

The duty in the rest, and that touching graven image or similitude, &c. in two degrees, first of making, the second of worshipping.

The first degree, forbiddeth the making of any graven image, &c. Wherein we may consider, the action and the object.

The action is, making, which is forbidden: making is set out by the party for whom, to thyself.

Making, is to cause, or occasion first to be, to cause, or occasion, or permit, when one may lawfully hinder to use, so as that Princes who do but tolerate impure worship, are condemned: the like is of Parents, Masters, &c such others.

It is said, Thou shalt not: for thou mayest not, as before.

The party for whom to thyself, signifieth not only ones self, but for any other whomsoever: so as that though a man doth not himself, but occasion others, he sinneth.

Now thyself art named, for that if any have any care of Religion, it is first for his own self.

The object, is the thing forbidden to be made, graven image, &c.

Grauen image, properly is that which is cut or carved with a tool, and meaneth anything made by Art: but here we must be wary; for it is not simply forbidden to carue or grave; then the Tabernacle had not been so curiously wrought, nor Solomon's temple, but this is to be understood in God's meaning, and as the fashion of some, was to use graven images, to represent the true god by, or to worship him in them, or by occasion of them; the which is here forbidden, and no otherwise: so as when he saith, no graven image to set out God, or worship God, otherwise it is lawful to grave.

Similitude, is likeness, which is here set out by the things the likeness whereof is forbidden. Similitude is put for any representation, either for the thing it self, or the representing of it, by painting, imbroydering, printing: yea, for the likeness of it imagined in the mind, viz. to represent God, or worship him by it, otherwise it is not forbidden.

The things whereof the likeness is forbidden are in heaven above, earth beneath, the water under the earth.

That is indeed of any creature, for in these places are all creatures.

The heavens signify the Air, as well as the starry sky, so that birds are meant: yea, the manhood of our Lord Jesus Christ and the Angels are meant.

Where by it may appear the holy ghost in likeness of a Dove, nor the ancient of days like an old man should be purtrayed unto us.

The second degree is for not worshipping these and that in two branches, the one not to bow down to them, the other not to serve them.

This to bow down is of gesture, and as I take it signifieth to fall down groveling in token of honor, and is put, for any outward sign of bowing the knee, of body, uncovering the head &c.

The other of serving is by no outward deed of marking our selves for them, speaking in honor of them, kissing them, or any such like to show the least good respect of them.

So as that now it may appear the strange manner of worshipping of God is forbidden, under one special kind and the pure manner employed thereby.

• 1 This strange manner is forbid̄ under the name of graven Image and likeness of other things: because that in these men did most offend.
• 2 Secondly, & to these our natures most carrieth us as we see in the Israelites who would have a likeness.
• 3 And besides the Egyptians temples were full of such likenesses.

It would be too long, to set down both the strange and pure worship: the pure shall serve whereby we may judge of the other. It is a reed upon by all, that there is some strait rule of the pure worship of God whereto it must be framed, from whence if we swerve it cannot please God. The rule of God's pure worship is his own voice, will, and word, Isaiah. 29.13. Collo. 2.22. And that written and registered in the Bible & Connonicall books thereof, so as that whatsoever shall not have warrant therefrom is not to be admitted, so as that all heathenish Idols; all Jewish ceremonies since Christ's coming must be removed, yea all Romish pictures, crosses, blessings, pilgrimages, Relics, singings, & such like not grounded on the word must away. All that the word teacheth for the pure manner of God's worship, is either for the parts or parties of it, the parts are whereof all the whole worship of God doth consist, & they be either more principal, or less principal. Principal are such as cannot be left unperformed as is the ministry and prayer. The ministry is an ordinance of God for the partaking of the word and Sacraments: the word of God, is truth of God set down in the Bible read, opened in the meaning of it, applied to those of the hearers to work in thē knowledge, faith, repentance, and so everlasting salvation by Christ.

The Sacraments are to confirm faith of salvation by Christ, as in old time circumcision the passover, since Christ, baptism and the Lord's Supper.

Prayer is seeking to God according to his will for the relief of wants, with thanks for favors.

Less principal are ceremonies, & these outward actions ordained by the church must have:

1 First warrant and strength from the word.

2 They must be to Edification, 1. Cor. the 14.26.

Edification is building up, that is furthering to everlasting salvation: and this is always without scandal, scandal is an occasion given of sinning, besides it must be with respect of the weak, so as that cannot well be that all ceremonies should be the same to all everywhere.

3 They must be comely. 1. Cor. 14.40. This comelynes seemeth to be the agreement that ought to be beetweene these ceremonies and the spiritual worship of God, whereto the more they agree, the more they are to be allowed and therefore that which men think comely and best for outward show is not always the best.

4 They must be according to order.

These are the parts of worship, the properties may be gathered out of John. 4.22.24. Isa. 66.3. they are diverse.

1 First knowledge that it is according to the will of God, Rom. 14.23. everyone must be persuaded. Rom. 14.5.

2 Secondly Reverence that is all seemly behavior for gesture countenance, attire, attention and such like. Esa. 66.3. Malac. 1.8. Psal. 2.11.

3 Sinceritie without making bare show, so as what we pretend we do indeed. Isa 58.5. Christ often blameth dissembling in the Pharisees.

4 Fourthly, it must be in spirit. John. 4.24. that is through all outward things piercing to God, who is a spirit, doing all that we do from our spirit, with feeling and inward affection.

Hitherto hath been the charge: The function followeth from the middle of the 5. ver. to the end of the 6. ver. wherein are reasons set down the more to procure attention & obedience to this commandment.

Quest. But why hath this commandment reasons more then some other.

Ans. For that this commmaundement is very easily disobayed, and yet the disobedience, that is a most grievous sin in the sight of God.

The reasons seem to be four.

1 The first the true God Jehovah in all things must ye obey. I who am he, command you this, therefore in it you must obey me.

2 Secondly, whom you take to be your God you must obey, I am your God so showing myself, likewise acknowledged of you, therefore you must obey.

3 Thirdly, the strong God you were best to obey, I am he, therefore for so doth one of God's names here signify, strong and mighty, who can do what he will in revenge of disobedience done unto him.

4 Fourthly, God is jealous, therefore he must be obayed, for the understanding of this reason, we are to know that all do not understand this word jealous alike: the Hebrew whereof it is, may be taken two ways jealous or zealous.

Iealous is one who is grieved for suspicion of dishonesty in his married yoke-fellow husband or wife, this some interpretors think to be in God, as diverse times the word is translated by them, and that by occasion of the marriage band between God and his church: and likewise the force of jealousy whē it doth revenge which seemeth sometime to be in God: nevertheless be it with reverence to all that think otherwise with willingness to be reformed, if I err, I think it is not so here to be taken.

1 Ielous and zealous are not always both, this word here signfieth both.

2 Jealousy is a fault and not to be ascribed to God.

3 Some very learned men as Tremellius and lunius take it for zealous.

4 It must be that here from whence cometh visiting the iniquities of the fathers, &c. and showing mercy, now jealousy never showeth mercy.

I read it therefore a zealous God, that is a God full of zeal, as Simon was called Zealots, or Zealous.

Zeal is a most earnest affection, or the great increase of an affection, love, anger, hatred, so as we heard before of God's power, now we hear of his will, whereby he is most earnest to perform whatsoever pleaseth himself, Joel the second. So as in this zeal is.

1 Presentnes, that is, God now at this instant is zealous.

2 Is earnestness.

3 Is continuance as a burning.

Now he that is such a God, had need be obeyed, God commanding this, is so, therefore he must needs be obeyed, for that some might doubt whether God be so or no, God himself proveth, that by his zealous rustice, and zealous mercy. His justice in that he saith, Uisiting, &c Wherein we must consider what he doth, and to whom: he visiteth the inqiuitie of the fathers, wherein is the object, the action action visiting, object, iniquity set out by the subject of the father, visiting cometh of a latin word to visit, to visit is often to come to see, to take knowledge, and to judge and do there after in which Gen. 11.5. and 18.21.

Now because when God so cometh and findeth men faulty, he is wont to punish, therefore is visiting sometimes put for punishing, as psal. 89.32. I will visit their iniquity, with their iniquity, with the rod, and their sins with scourges. And of Dathan and Abiram, if these men be visited after the visitation, that is the punishment of all men. Numb. the 16.29.

Whereupon some translate it here render ng or repaying.

The object is iniquity, that is sin or breach of the law of GOD: and more especially, breach of this law, that which God never leaveth unpunished. This iniquity set out by the subject, in whom it is said to be, that is, fathers and aunceslors.

Thus much what God doth: Now followeth to whom, upon the children or sons, upon the third and fourth generation, where we may see upon whom and how many.

He doth thus to the sons and posterity.

Quest. Do children bear the punishment of their fathers sins.

Answer. Yea of some, as of the first sin of our first parents, Adam and Eve, otherwise not. For better understanding whereof, know that in sin, we may consider the fault against God, and the punishment, whereby God is wont to show his displeasure, wheresoever the fault is the punishment is deserved. Punishments are spiritual or temporal and of this life.

Spiritual, hindering one from everlasting salvation, these God doth never bring upon any but for his own fault, and therefore original corruption is partly our own fault because we are part of Adam.

Of this life are such as do not hinder salvation, and befall the godly & wicked both alike, and are to the godly many times profitable.

Now indeed sometimes by occasion of others, the godly feel some outward smart, but still with God's love so as such sufferings are no punishments, but exercises and benefits, and therefore God never punisheth other men's sins in us, but such as we have and learn from them.

Now for that Idolatry is learned by parents for the most part, therefore God showeth, that the duty which children owe to parents, shall not excuse them if they learn Idolarie, and false worship of God from their fathers.

Now all this while no certain punishment is named, that the offenders might fear at, neither is time mentioned that ever punishment might be looked for.

How many this punishment concerneth, Is upon the third and fourth generation of them that hate me. Where first we must remember, that this doth not stretch a partly we saw before, but to such as hate God, that is, who break this Commandment, so that we may see all breakers of God's Commandments, in some sort do hate God, under what pretence so ever it be and that it reach to the third and fourth generation, that is, I take it to any that do break the Commandment, some named for all, thus we see how God destroyed the Canaauites, &c.

1 This manner of speech is used to reach us, that this kind of sin is often conveyed by parents to children.

2 That parents should be careful to instruct their children in the pure worship of God.

3 That children, if they mean to be freed from God's punishments, should especially seek from their parents, to learn to worship GOD purely,

So that it is much for the worshipping of God, of what parents one cometh. And here we may learn to answer to the Papists, what we should think of their ancestors and ours: who died in papistry, for we see, that three or four generations may hate God.

Thus much for God's zeal in his justice: Now followeth his zeal in his mercy, Showing mercy to, &c. Where we may see what he doth, and to whom he showeth mercy, that is, forgiveth their sins, bestoweth sundry favors of this life, and of that which is to come, as in Abraham Isaac, Jacob, David, not for their works, but as this word is for his mercy.

Quest. How is this true seeing that many Idolaters do flourish, and true worshippers of GOD are punished.

Answer. Though Idolaters scape here, they are punished hereafter and though the godly yet are here under the cross, yet are they in God's faour, and shall enjoy him forever afterward.

Thus much for this second Commandment, and the manner of worshipping the true God: Now follows the end in the third, wherein is set down not only the end of the worship of God, but of all other duties whatsoever, the sum of all which is, commanding to use purely the name of God, and forbidding the contrary.

The 3. Commandment.

And this is in the charge and the reason or sanction. The charge is, Thou shalt not take, &c. Wherein is forbidden the taking of the name of the Lord in vain, God's name is himself, and he is his name, so often have we in the scriptures hallowed be thy name, that is thyself, call upon the name of the Lord that is himself.

And it setteth out unto us his essence and divine being, his titles or surnames are God, Father, Son, & holy Ghost. Lord Jesus Christ all his attributes are omnipotent, merciful &c. His word written, read, spoken, heard, his works of first creation, of government in justice or in mercy: any of his holy ordinances, &c.

Thou shalt not take, Thou, that is man shalt not, that is mayest not, as before, take is a borrowed kind of speech frō burdens or heavy things, which we had need of good strength to take up, and have need of wisdom to use, so as that we had need to use all the help we can to take them up in the best manner.

This taking up is either in word or deed: In word and that either by swearing or bare speaking. In deed, some other way.

Now it is not simply unlawful to use the name of God, but only in vain. In vain is not seemly or unworthily, or otherwise then one should, this is.

• 1 First when one useth the name of God without just and sufficient cause or occasion.
• 2 Secondly, when he doth not use in due manner as he should in fear and reverence.
• 3 Thirdly when not the right end that he ought which is to the glory of God, God's glory is his excellency aknowledged every way while it is, known creatures being convinced of their own nothing, ascribe all to God.

God's name is daily used in mouth.

1 First when there is sufficient cause to take an oath. An oath is a religious calling of God to witness, in a thing which if it be not true, we desire God to plague and curse us.

There is sufficient cause thus to do when a lawful magistrate requireth it of us lawfully according to the word of God, and good laws for our country, and when it is behooveful so to do for the glory of God & some great good of man.

2 Secondly, when it is truly taken.

3 Thirdly, when reverently.

4 Fourthly, when by the true God and nothing else.

And here sundry countries have diverse customs for outward manner. Abraham made his servant lay his hand on his thigh. The ancient Jews were wont to lift up their hands to heaven: we lay our hand upon some part of the scripture and kiss it: these and such like are but ceremonies which show that in all these we swear by God, so as none need to be scrupulous, if the ceremony be not wicked when the taking of God to witness is used.

Quest. What may we think of these speeches by the life of Pharaoh, as thy soul liveth, by our reioicings, &c,

Ans. They be rather earnest vouching of things then an oath.

5 When one sweareth plainly and to the mind of him that exacteth the oath.

6 When for the glory of God: otherwise we abuse God's name in swearing: yea, we break this Commandment if we swear not when we should. In speech without an oath God's name is not used in vain, whē none of that which before was said, to be contained under his name is used, rashly, lightly, and iestingly, &c. Indeed men use it well when they refer all that they do to the glory of God. 1. Cor. 10.

And here it is necessary that we know the uses whereto God hath ordained.

• 1 First all things which we use, to wit, to help us in the knowledge & worship of God.
• 2 Secondly, we must apply all things to their proper ends.
• 3 Thirdly, in applying of them we must seek God glory.
• 4 Fourthly, this seeking must be earnest and zealous.

By all this the contrary parts may be easily perceived. This is the charge the sanction or reason followeth. For the Lord will not, &c.

All this is punishments which abusers of God's name shall suffer this punishment is a great deal more gently set out then it deserveth as. 1. Cor. 5.6. not good that is stark naught.

So as the breach of this Commandment is heinous, and the more as the glory of God is most dear to himself and good reason: for if sinful men respect this reputatiō ought not God much more?

The punishment which God threateneth is not to hold the party offending guiltless, that is faultless, the contrary whereto is counted happiness, Psal. 32.1. Rom. 4.

And though no particular punishment should follow yet impunity is punishment enough, so as a man may be grievously punished and not feel it, how grievously God punisheth this sin look. Zac. 5.2.4. Levi. 24. and 16. Numb. 5.27.

The certainty of the punishment appeareth by the manner of speech, he Will not hold him guiltless: That is at no hand will he hold guiltless.

Besides in the threatening of punishment no time is prefixed, that offenders may fear always for indeed suddenly doth God come upon the wicked. 2. Pet. 2.3. As to Sodom and Gomorrah. To Balthasar. Dan. 5. Herod. Acts. 12.25. To Ananias and Sapphira. Acts. 5. &c.

Furthermore no kind of punishment is named, as before, that we may look for at all.

Last of all there is no acception of persons, everyone offending shall be punished: hereupon we might do well to take need we do not offend in this kind. The most usual cross of offending here is by unlawful swearing.

Forswearing, is swearing to a thing which is not true and that most commonly against a man's own knowledge. This we may the better take heed of.

• 1 First if we use not to lie, he that will often lie will forswear.
• 2 Secondly, if we accustom not our solues to swear vainly.
• 3 Thirdly, if we remember that in very false oaths we curse our selves
• 4 Fourthly if we bethink of the grievous judgments which befall perjured persons.

Vain swearing is though the thing be true, yet it be not upon just occasion. This we may avoid.

• 1 First if we keep our mouths as with bit and bridle.
• 2 Secondly, pray against our custom of swearing.
• 3 Thirdly if we forbear it today we may better forbear it tomorrow.
• 4 Fourthly, get some to admonish you when you swear.
• 5 Fifthly, use your tongue to the praise of God

Quest. Some may say they will not believe me may I not swear then?

Ans. Use to speak gravely always, they will believe you: our light and jesting speeches lesseneth our credit, but if they will not believe it is their sin, into fellow ship whereof by swearing you must not be drawn.

Men like wise offend which is not so much marked in all use to the dishonor of God, of other creatures & ordinances of God, the which are comprised under this name.

• 1 First, wherefore it is good to do all we can by the direction of the word.
• 2 Secondly, without it not to be hasty,
• 3 Thirdly, in no case to do only as the common people do.
• 4 Fourthly, and if any should be imitated, they are the most wise and godly.
• 5 Fifthly, mark what usage is more to & which the knowledge and worship of God, cleave to that, others avoid.

Thus much for the end of worshipping God, now followeth the time & place in the Fourth Commandment: Which is touching keeping holy the Sabbath day, wherein is the preparation to it and the Commandment it self. The preparation in the word remember, this remember in the Hebrew is such a word as may signify to call to mind somewhat be efore, or to keep in mind somewhat for after: and sometimes both as it may here in this place be taken, for this ordinance of God was longe before and was to last for afterward.

Commandment 4.

1 And by this memorandum we are put in mind of the natural forgetfulness of this Commandment.

2 Of the excellency and worth of it, so as that God saith. Eze. 20.20. the sabbothes being sanctified shall be a sign between the people and him, that they may know that he is the Lord their God, in so much as Ier. 17.24. if they sanctify the sabboths then shall the Kings and Princes enter in at the gates of the City of Jerusalem, and shall sit upon the throne of David and shall ride upon chariots and upon horses, both they and their Princes, the men of Judah and the inhabitants of Jerusalem, &c. Look the place so as that the godly have always great account of this commandment.

3 Of the Institution of it in paradise after the creation as being before the great number of ceremonies and even in man's innocence.

4 To prepare our selves for the due keeping of it so, Exod. 10.24.

This preparation is:

1 First the dispatch of our worldly business for the week past, the night before spending the six working days so that with joy we may keep the sabbath holy.

Thus much for the preparation remember the Commandment it self followeth in the rest and this commandment is shortly set down and further declared: shortly set down, Keep holy the Sabbath day. This as other commandments hath the person: The duty. The person thou as everyone, so especially governors, as may appear in that our sons and daughters must so do, a pattern whereof we have in Nehemiah. 13.

The duty as others hath object, Act. Object is where about the Act and practice is to be, that here is. The sabbath day.

Day is natural or artificial: Natural is the space of 24. hours, equal from evening to evening: from sun to sun. Artificial is from the light rising to the setting: I take it that artificial day is here meant, & though the Jews did count the sabbath from evening to evening: yet it was but as they counted their other natural days, not to be up and wake all night no more then their bodies will bear, and because bodily rest is necessary & allowed, therefore though the night belong to the day to make it whole natural, and I judge it were no more to be kept holy then the working day, so as that day is the light, and so much of the night as may be spared for hurting of the body.

This day signifieth of it self holy every hour and every minute thereof as the creature without hurt in it self, but this day is not every day but the sabbath. Sabbath of it self doth signify rest or time of rest here, it is put for a day especially set apart for rest as the particle ha in the Hebrew, and the astixe showeth among the Jews were sundry such times, as of years, of weeks, of days, all which they were to keep: also among their days some did not so often return, some did return in every seven days, which day doth manifestly appear to be meant here, as by repeating the days of creation, the days of works is manifest.

This is the object, the act followeth, keep it holy sanctify it in one word, both are one to sanctify or hallow doth signify diversely.

• 1 To make a thing holy by putting holiness into it morally.
• 2 To acknowledge a thing holy.
• 3 To appoint a thing to holy religious and honest uses.
• 4 To use those things to those good uses wherefore they were appointed.

This day hath no more holiness in itself then any other, for of itself it is counted no more holy then other, only God hath appointed it to holy uses above others and would have us used thereunto now followeth the fur there declaration of this Commandment, viz. 9.10.11. in it by the way of exposition or consirmatiō: by exposition, viz. 9.10. wherein God himself showeth his meaning in the commandment, where because mention was made of a day and keeping holy, he showeth what day he meaneth and what by keeping holy day is the seventh after six.

Wherein they may and unless just cause hinder them they must work: of these six days he saith, then must we labor and do all our work, that is in all and every of these as often as they return not, but that sometimes one may cease, as by and by may appear and even sometimes out of these be set apart for the worship of God by humiliation, by fasting and prayer, and for giving of thanks, indeed such days shall not bind the conscience no further then they have warrant from God.

To work is to do the duties of our particular callings which he hath in church or common wealth: These must be done faithfully as unto the Lord not but that sometimes wa may cease.

• 1 For necessary refreshing of the body which must needs by continual toil be wearied, and therefore masters should give their servants some refreshing in these days, when need, is rather then on the Sabbath day which is none of theirs.
• 2 For some just private causes of ones own.
• 3 For religious uses as before, so as that thou shalt work is not always a commmaundement but a permission. So should one work in these as to dispatch all their business of that week, and to leave nothing till the sabbath.

So did the Israelites gather their Manna and prepare it before, &c.

After these six, the next day ensuing immediately, is the day the Lord here meaneth, counting from the beginning of the creation: This day according to the reckoning and account of our church is that which we call Saturday, the which for all the people's being in Egypt and the Sun standing still in Josiah time, and the going of it back in Ahaz day we judge that the Jews did observe.

Object. But here a great question doth arise, why we and other Christian churches do observe the next day after, which is the eight day from the creation and not the seventh.

Answ. The Jewish sabbath is changed into that day which we observe, for the keeping in memory the great benefit of Christ's resurrection which is greater to us then our first creation. Now this day we use hath ground of scripture, 1. Cor. 26.1. Act 20.7. And is called the first day of the week, that is the first day after the Jewish sabbath, and in the first of the Revel. the Lord's day for that the Lord Christ rose thereon, and after appeared often in it, to his disciples after his rising.

Object. But some may say by what authority was this charge, and upon what ground standeth our practice.

Answ. All learned men are not of one mind, I think they hold the truth, that take it to be Christ, on changing by express appointment or inspiring his Apostles so to do for himself, as was said rose on this day, did he appear to Marie, John. 20. on this day to Tho. mas 8 days after he had appeared to his disciples: which likewise Ciril saith must needs be the Lord's days. For this cause saith Junius. Gen. 17.12. was circumcision counted the eight day, as a Sacrament of the right day. When Christ rose from the dead for the counsel of Phoro Iuliense saith, that Isaiah. 58.13. Prophesied of this day, sure it is, that presently it was kept by the Apostles: who durst not, if they had not had sufficient warrant so suddenly have left the usual day.

Athanasius plainly saith, that Christ himself changed the day, certain it is that unless greater authority then that which changed it, & greater cause then that for which it was changed come, it may not be altered from that it is.

This Sabbath is said to be of Jehovah thy God that is ordained by him to be kept unto him.

Thus have we the Sabbath day expounded what it is: now followeth the exposition of sanctification, In it thoushalt do no manner of work, thou nor thysonne, &c. Wherein is shown what is forbidden and whom: and work forbidden.

Work is that which was called before thy work: to wit, of a particular calling, except the calling be for duties of godliness, as of a preacher: or the duties be of charity and kindness to man or beast, or other creatures: and can neither be well done afore or after.

Now therefore if work be forbidden, much more rest, playing, and singing: there are forbidden a man's own self or any other by his authority or suffering: ones wife is not named because she is presumed to be himself, that whatsoever is forbidden him, must be known to be forbidden her: Son or daughter: know to whom we carry most tender affection and so might wink at them: manservant or maidservant: whom thou mightest have use for to set about thy business: beast, especially the laboring beast, as Ox, Ass, Horse.

Quest. Hath God care over beasts?

Answ. Yea, for man's sake least man by tending the beast in their labor might be occasioned to break &c.

The Sabbath whereupon we must know that not only beasts, but whatsoever may need man's help, as mill, boat, &c. should stay. Some exception must be made in regard of war, or a long voyage upon the Sea, or riding post for the common wealths great good: Sranger properly proselite one who is won to the Jewish religion others are not so to be urged.

Mark that any over others, are to cause all theirs to keep holy the sabbath day.

Thus much for the exposition of this commandment, the confirmation followeth: wherein are reasons to enforce to the obedience thereof.

• 1 The first whereof is God requireth but one of seven, therefore good reason it is that we should obey.
• 2 God srequireth no more then that he himself hath done, therefore ought men so to do: God resteth from creating, not from governing: from making new kinds, not singular things.
• 3 God hath blessed and hallowed this day, to this end: therefore it must be kept. Thus have we the cōmnandement shortly laid down: but all this while here is nothing of the place.

The place of God's worship is everywhere: nevertheless, the public must be in public places, which because it was tied to the Ark and was flitting at this time when the law was given, is not mentioned, yet was it set so as whosoever would publicly worship God: else where, then did offend.

Such places were the Tabernacle, the Temple of Ierusalen, the synagogue: we have temples, but indeed this must be remembered none is tied so to any one place as the Jews were to Jerusalem, because the temple there was a Tipe of Christ, without whom nothing could please

And yet again worship as it is in time so must it be in place of public pure and sound worship of God, public places must be resorted unto, neither must men tarry at home or haunt corners.

Quest. But put case, some notorious sinners resort thither, ought not I then to forbear.

Answer. No, other men's sins if I consent not to them, shall not hurt me.

Quest. It may further be demanded, whether a man be tied to his own parish.

Answer. Indeed, parishes were distinguished by men: nevertheless, not to be neglected when conveniently, for distance of place, one may resort unto them, and there be in them sufficient means of salvation, and no other just cause restraining. So then public time, must have likewise public places, and established in peaceable Churches.

By all this, hitherto we may perceive God's meaning is, to have all public duties of his worship to be performed in due sort.

All duties belonging to the Sabaoth are either before it or on.

Duties before it are:

• 1. To desire the Sabaoth, for the duties of the Sabaoth. Esa. 58.13.14. and therefore Amos blameth those which wish the Sabaoth gone, that they may set forth their corn.
• 2. Dispatch of all business, as much as in us lieth, that neither the rest, nor holiness of the Sabaoth be hindered. Exod. 16.23.29. John. 19.31.
• 3. That the week days duties do not drown our minds, but that we may freely and cheerfully attend the worship of God, this shall we do using the world a not abusing it. 1. Cor. 7. On that day are sundry duties which before I name, this must be remembered.

1. That all Jewish superstition must be removed, the Jews will not roast an Aple, peele an Onion, kill a Flea, snuff a Candle on this day, but hire others to do it for them.

Quest. It may be demanded, what should be thought of him who gathered sticks. Numb. 15.32.

Answer. Though the thing seem small, it was very great, being done upon contempt.

Quest. But what of making fire?

Answer. That none which hindereth the sanctification of this day, should be made.

2. We must not judge this Commandment as ceremonial, being before the fall. Gen. 2.

3. We must have more care of the sanctification of this day, then of bodily rest.

4. This day is as much to be spent in the duties of God's worship, as other days in our own works.

• 1. The manner of speech is all one.
• 2. The worship of GOD is more necessary.
• 3. The time shorter.

Now then, the duties upon this day may be considered, as they are of preparation to duties, or practice of duties.

Helping to preparation:

• 1. Is in the morning rising early.
• 2. Sober and grave attire, not craving too much time in putting on, or making to great show.
• 3. Moderating eating and drinking.

The preparation it self, is to the beginning of this law. The practice of duties, is according to the kinds of duties, some duties are private, others public.

Public duties, are such as must be performed by the whole great assembly in the common place, for God's worship, whereof we may consider the properties: and the number they must be.

1. Ioyntly of altogether, so as that in one voice, all the ears, and hearts, present are to attend, so as that in in public none must have his private devotion, otherwise then the assembly.

2. They must be from the beginning to the end, we must not come slackely after the beginning, nor depart till the end, and that the assembly be discharged.

3. There must be all silence and attention: the public duties themselves are:

1. Of the word of God read and preached: The word of God read, is the canonical Scriptures, by peecemeale recited, so as that if it were possible in a year or such competent time, they might all be passed thorough. The word preached is the Scriptures, plainly opened and applied to the necessary uses of the hearers unto salvation, this all that we may, we must procure.

He that meaneth to profit by the word preached, must:

• 1. Bring a teachable mind.
• 2. He must pray for a blessing upon himself.
• 3. He must diligently mark the heads and proofs.
• 4. He must exercise himself in it afterward.

2. Making of prayer and giving of thanks to GOD in the name of Christ, in faith, in love, in feeling of our wants, not only for our selves, but others which endeavor in means.

3. Celebrating Sacraments, not only partaking the Lord's supper, but being present at Baptism: Considering our selves in the present Infant examining our selves, whether we find the fruit of our Baptism, yea or no.

4. Gathering, that is laying aside somewhat for the poor. 1. Cor. 16.1

Private duties are such, which are to be performed before or after the public. Assemblies, are disolued in some private place, by single or few persons, of which number are.

1. prayer.

2. reading, especially in fearching out the Texts alleged, for the confirmation of doctrine, and if the Preacher go on in a Text, to read it over before.

3. meditation, Meditation, is an earnest, often, and orderly thinking of a thing, and is either of God's word or works: Meditation of God's words, is of that which we have heard and read, and it is to search out.

• 1 Whether we understand the meaning of it.
• 2. Whether we have sound profess for it.
• 3. How we may remember it.
• 4. What use it may serve us for.

Conference, which is talking of God word and words with others to edification.

5. All deeds of mercy and pity, visiting the sick, such as are in prison, comforting the seely minded, &c.

6. Singing of Psalms.

Quest. But it may be demanded, must we do all these?

Answer. It is required that we spend the day in these, and that if occasion at all do serve, at the least in most of them.

The 5. Commandment.

Thus much for the time and place of God's public worship, and thus much for the Commandments of the first table: The second table and the duties therein enjoined, followeth from the beginning of the 12: verse, to the end of the fourteenth, the sum and brief whereof, is set down. Mat. 22.39. Thou shalt lone thy neighbor as thyself. Whereupon it is said. Rom. 13.8. Thou shalt not commit adultery, and if there be any other Commandment, it is briefly comprehended in this saying, even in this, Thou shalt love thy neighbor as thyself.

In this short sum, we may consider the person, and the thing: The person, is our neighbor.

Neighbor, is he or she, that cometh of the same Adam and Eve, or who pertaketh a reasonable soul, he is called. Esa. 58.7. Our flesh, and often in the Scriptures our brother: so said Moses to them that strove, you are brethren. And Solomon wisheth, that if he that hate us be hungry we should give him bread to eat, yea so kind should we be to them, that we should pray for them. Act. 7.60.

Then we must especially show this love when they need. Luk. 10.30. 2. King. 6.22.3. For then are they indeed owners of the thing, such is the Hebrew phrase.

Nevertheless, some difference is to be kept, we must be good to all, but chiefly to the household of faith. Gal. 6.10. Such as are without, we ought to endeavor all we can to bring them to Christ, these of the household of faith must we love, and make to increase, we must live peaceably withal men, more familiarly, with the godly.

This for the person: the thing is in the duty, and the measure.

The duty is love: Love is to wish one well for the parties own sake, it is taken sometimes for the bare affection, sometimes for the works thereof, sometimes for both, here it is taken for both. In the affection of love are.

• 1. Iudging well of the party.
• 2. Thinking often of him.
• 3. Indeuouring to gratify and pleasure him.

The effects are infinite, look. 1. Cor. 1.13. throughout, whereupon it followeth, that the duty is so great as never can fully be performed. So as likewise all other must be done in it, the measure is as thyself, we must remember love is ordinate or inordinate. Inordinate, is which neither hath just cause to move it, nor due measure in it. Ordinate hath both, this only is understood, so as loving our selves well, we must love others so likewise.

Hitherto the sum of the second table, which Christ commandeth in that he saith, it is like to the other.

• 1. Hard to be kept.
• 2. Necessarie.
• 3. Profitable.

Whereupon the former, the law and the Prophets do depend, that is, are chiefly spent in setting down the duty contained therein.

The Commandments themselves of the second table follow, requiring duties of all sorts of men, and these are of practice: The other signifieth, those which are with consent, and these are verses. 12.13.14.15.16.

Whereof as the persons towards whom they are practiced are diverse, so are the kinds.

The persons; are superious and betters, and others.

Duties in respect of betters; are commanded, verse 12. before the rest, to show that public must be preferred before private.

The Commandment requiring these duties, is the first with promise. Eph. 6.2. showing some special regard that ought to be had thereof.

Object. One may doubt how this should be true; since all Commandments if they be kept, have promise of life: And again, seeing the second Commandment likewise hath a promise of mercy, to thousands. &c. But we are to answer.

Answer. That Paul in calling it the first, he meaneth the first of the second table, and the first which hath his particular promise. The Commanndementes all and so the second, have a general and indefinite promise. This commandment chargeth to honor Parents and forbiddeth the contrary. It hath two parts, the duty and the promise.

The duty is Honor thy Father and mother. The duty in the rest: the duty setteth out the parties and the thing. The parties honoring, to be honored.

The party honoring or who is to honor. Thou that is everyone, as before, Noble, as well as others, great men as well as others.

So did Solomon honor his mother though he were a king, so did Joseph his parents he being a great Prince: this must be thought of for all practices of honor.

The parties to be honored, Father and Mother: Who signify all superiors whatsoever, whom God thus calleth, to teach all superiors to be affected to their inferiors, as parents to children in which meaning the Romans called their chief men fathers, and with all to teach inferiors, in what kindness they are to perform duty, to wit, as children to their parents.

Object. But Christ forbiddeth Mat. 22.9. to call any man father.

Ans. Christ's speech must be taken in his own meaning, he meaneth here father in that sense, it was used amongst the Pharisees, and such as would be counted learned, so else where doth Christ speak fitting himself to the conceits of his hearers, as John. 5.31. if I should bear witness of myself my witness were true: that is if I were, as you, suppose me to be; so likewise John. 7.16. my doctrine is not mine, that is, as you take me to be a mere man, &c.

After the same sort forbiddeth he to call Father. The Jews and the Pharisees used this as a swelling title, being desirous to be called in Hebrew Ahothemi, that is, our fathers: as the holy father the Pope, so the Romish Priests are called fathers. They are not content with the old name of Friers and brothers, in this sense only doth Christ forbid.

Father is he who begetteth: Mother she who beareth: these are parents.

Now by these as before was said are all superiors meant: So as father and mother may be considered: by nature who naturally beget or bear, among whom are Grandfather and Grandmother and so upward to great Grandfather if they live: or by office only when as the place one is in, requireth the duty of a Father &c Mother: to which in some sort beelong affinity of Father or Mother by marriage, gardians and such like as they bring up who was Mordecai to Hester.

This office is spiritual or bodily: spiritual, in a duty which especially concerneth the spirit, or soul and the life to come: whereby one is a pastour to beget, or mother to bear to God, and heaven. Bodily duty, which is for the most in things of this life, and endeth with the body: and this is public or private.

Public is that which is for all of that place, as is the Magistrate or Schoolmaster.

The Magistrate is he who maketh and executeth laws, and hath parte of government and beareth authority.

The Magistrate is sovereign, or under sovereign, as the monarke, Emperor, King, Queen, &c. Under such as are by the authority of the sovereign of any sort.

The Schoolmaster who bringeth up in learning and nurture: By private office, and this in the house, or out of the house: In the house, the husband in respect of the wife is father, whereupon amongst the ancient Romans the new married wife who became good-wife of the house, was to her husband as a daughter: so noteth Budeus vpō the Pandects, the nurce to the nurce-child: so noteth Hotoman vpō the Institutes, the master or mistress over the servant.

Out of the house in civil life the elder for years, especially he or she who is so many years before us as they might be our father or mother: for so they did adore such as for years might have been their children.

The better for gifts or abilities to do the duties of his calling. Somwhat likewise for blood according to the good customs of our country: Whereby it may appear who is a Son or Daughter and how many ways

A Child is by

• Nature begotten or borne or under tutor and deputies of Natural Parents.
• Office
  • Spiritual, under such a man's ministry or by him converted, as Timothy. Titus.
  • bodily
    • Public
      • subject
        • Noblemā
        • Gouerner
      • Scholar or disciple
    • private
      • in the house
        • Wife
        • Nursechild
        • Seruaunt.
      • out of the house inferior in
        • years
        • gifts
        • blood

Parents shall best be known by their duties set down, children by their honor they must perform.

• 1. We cannot set down all duties shortly.
• 2. If we set down some twice or oftener, it is for that they are common, and we would have them perceived.
• 3. Though superiors should fail in their duties, inferiors must not withdraw theirs, as from natural parents, Prince, &c.
• 4. Then may superiors look for all duties with a good heart, when themselves perform theirs.

First among all are natural parents their duties are jointly.

1 Before ever they have children to endeavor themselves to be in the covenant of God, that their children so may be, else are they butchers of their children: before they be breaders out of God's covenant, better hot to be: Other parents one calleth parents of ire. Parents are in the covenant when they believe and are baptized.

2 They must marry in the Lord. Childrē in whordō are branded with perpetual infamy. Those marry in the Lord when both professing true religion, have parents consent: and wholly do consumate and solemnize marriage, wherein the children are begotten.

3 Such children as God shall give, they must consecrate them to the Lord, as Hanna did Samuel, and it is like Emica did Timothy: especially God requireth the first borne.

4 As soon as may be conveniently they must procure them to be baptized in the presence of faithful witnesses. John. 8.2.

5 All their life long they must give their children good examples.

6 As their children's years will bear they must bring them, up in nurture and instruction of the Lord. Eph. 6.2. And to acquaint them with the grounds of truth necessary to salvation at home, bringing them to the public assemblies, looking that they behave themselves well there.

Secondly, as soon as may be, break off their corrupt desires: the neglect of this marred Ophni and Phineas Eli's sons: Adonijah and Absalom David's sons.

Thirdly to inure them to do things rather to please God, then for flattering or gifts.

Fourthly they must not make them to gay in coats but allow them convenient diet and attire.

Fifthly at least let them learn to read and write.

Sixthly they must pray for their children.

They must observe their children's dispositions and gifts, and therefore prepare them to such a kind of life & calling, as they shall be fittest for God's glory, & the common good: taking heed of idleness and evil company.

They must have a care in due time to provide meet marriages for them, in doing all this, as the fathers gifts are commonly the greater, so must his endeavors be: but in any case this must be looked unto that the parents be not divided but that that one doth, both must do: one must not cocket against the other, nor one murmur with the otherthere is a commō fault this way. The mother she hath her peculiar.

• 1 To nurse her own child, if well she may, otherwise to get a good wholesome and careful nurse.
• 2 To teach it at home in the tender years.
• 3 To look to the cleanlines and handsomenesse of it: all these same things should others do, who are in the place of natural parents.

Parents by spiritual office, follow father and mother, father, as before, so was Paul to the Corrinthians. 1. Cor.4.5.1. Tim.1.2. to Titus. 1.3. to Phil. 19. Such a one is he who is set over us in the Lord, enabled with gifts endeavoring the saving of souls whose labor is God's, he is more then a father, by fathers we be, by such we blessedly shall be, though it be God who is the chief worker: Thus was Elias to Elisha: Elisha to king Joash. One who endeavoreth this way must be in saving doctrine, delivering it easily to be understood, as particularly as may be besides prayer and continuance in all.

Mother is the Church. Gal. 4.20. out of the which these is no salvation, so that he hath not God his Father who hath the Church his Mother.

This is the Catholic Apostolic Church, built upon the Apostles and Prophets. Jesus Christ himself being the chief corner stone.

The Roman Church which now is, or is so called, is not this Church. The chief Governor or sovereign is a Parent: So doth Jeremiah complain for his people that they are fatherless. Lam. the 5.3. being deprived of their princes. So Deborah calleth her self a mother, Judge. 5.7.

Their duty is to bind the people to keep the word of God, for God's pure worship and justice when they have had instruction that may look 2. Cor 23.16. They must make good laws for both, they may not tolerate diverse & unsound religions, they must not permit any sin.

Under the chief are fathers as Joseph was. Gen. 45.8. and Naaman. 2. Kings. 5.13. These must do according to the trust reposed in them, faithfully procuring the common good, executing the laws uprightly, being terror to the wicked and defense to the godly.

Schoolmaster is a father, hereuppon are they called sons of the prophets: Scholars, sons of the Physicians, learners under thē. Alexander in this beehalfe preferred Aristotle his teacher before Phillip his father.

These must teach that in youth, that will be in use in old age: and always to be dropping in true godliness. They must not slack scholars to make thē tarry longer under their teaching. The husband, he likewise by his superiority is a father he must do all that he can to win his wife more and more to God, providing as he can things necessary for her: dwelling with her as a man of knowledge, giving honor to the weaker vessel: wisely learning, or sweetly and safely curing her weakness whatsoever.

The Nurse for the time is a mother and must do likewise. The master as a father must:

• 1 Bring up his servants in the fear of God, allowing them sufficient outward things.
• 2 He must have an honest kind of life and teach his servants to use that well.
• 3 He must as he may be present with servants.
• 4 He must not be froward or hard to please.
• 5 The Master should look to the manservant, the Mistress to the maidservant.
  • 1 Parents as they exceed in years so must they in all godliness go before.
  • 2 They had need to take heed of the usual faults in age, covetousness, frowardness, & deferring the thought of death: Those that excel in gifts are fathers, so are Iabal and Tubal called fathers. Gen. 4.20.21.
    • 1 They must acknowledge God the author of their gifts.
    • 2 Carrie themselves humbly with them.
    • 3 Communicate them to others for the commmon good.

Those excel in blood, whose Ancetors for good deserts have been advanced: and these must know that the image of God is the best coat armor to bear: so as if their Ancestors virtues be not in them as well as their blood, they are maimed.

Thus much what these parents are, who must be honored, among whom for that the mother who hath infirmities is named: it showeth that every of these former though they have their faults, must not want their honors.

Now followeth the thing to be performed, which is honor. This must be with limitation as it is, Ephesians 6.1. in the Lord that is according to the will of God, otherwise we must judge as Acts. 5.29. That it is better to obey God then men. when their commandments are contrary. So did the three men. Dan. 3. Nevertheless howsoever we do not the wicked commandment of parents, yet we must suffer such punishments as lawful governors by human laws do inflict upon us, we must not resist no more then these did. Dan. 3.

Object. But what if the thing be indifferent which is here commanded.

Ans. Before I do it, first I must out of the word of God be persuaded of the lawfulness of it, and, not doing doubtingly then is it a sin, I must take heed of giving scandal.

Object. But what if searching out the nature of the thing commanded I cannot find out in particular as my prince commanding me to assist the distressed King of Portugal: I see no further into it.

Ans. I think, I not only may, but should be perswated of the lawfulness of it in this case, I take it rather the commaunders fault if there be any, then obeyers.

The kind of the thing here mentioned, is Honor: showing all manner of due respect every way in the highest degree. Honor containeth all other duties in it, and is (if we should speak as it is) praise much increased, enlarged and declared by all other tokens. In this place according to the sundry parties to whom it belongeth, is diverse to all and every, it is as much as is due, we may consider of it as general. Specially general: we may call it which belongeth to all parents. And this is manifold.

1 To judge that they ought to be honored, for that excellency which God hath put upon them. Rom. 1.13.

2 To judge them better then our selves in that behalf. Philip, 2.3. Rom. 12.10.

3 Purpose to show them honor in all things.

4 Commendable shamefastness in their presence. Job. 29.20, 21, 22, which ariseth from the conscience of our own unworthiness, in comparison of those which are our betters.

5 Care in all things to hide their infirmities. Gen. 9.22, 23, 24. We see how that displeased God: Infirmities should never make us show less honor, nor procure us to tell them to others.

6 We must pray for them and give thanks. 1. Tim. 2.2.

7 Shew all reverent behavior to bewray our inward reverencing of them, and to cause others so to do, and that according to the word of God, and honest customs of our country, as

1 To stand & not to sit. Leu. 19.32

2 To be uncovered.

3 To be silent, and forbear voice.

4 To give honorable titles.

Obi. But what meaneth that Job. 32.22. I may not give titles, least my maker should take me away suddenly.

Ans. It is meant of flattering and glossing titles: therefore mark how Sarah called her husband Lord: Elisha called Elias Father: Joash, Elisha, and such like. Therefore were the children torn by Bears, for calling Baldhead.

5 We must prevent their good desires as far as we may know them, and not stay to show duty till it be demanded.

6 Countenance, gate, attire, &c. must be thereafter.

Special followeth, and is particular, and proper. Particular, which agreeth to some, but not to every kind and party. Therefore to natural Parents, Guardians, Magistrates, Masters, Pastors.

• 1 Care to please even the froward.
• 2 Obedience to their commandments.
• 3 To have a care as well what they think of us, as what they do to us.
• 4 To yield us to their corrections without answering again.
• 5 To relieve them in their wants. Christ blameth such, who under pretence to give to the offerings of God, gave not to their Parents. It is true in others.
• 6 Not to dispose of our selves in marriage, without due respect of every of them, as the word of God requireth.
• 7 When we are out of their jurisdiction, to keep an honorable conceit and affection to them: so did Ester. 2.20.

Proper honor remaineth to someone kind, and first, to the natural parents belongeth the common & particular honor, in greater measure, so as not only he that striketh his father. Exod. 21.15. but also he who curseth his father. Exo. 21.17. Look Psal. 30.17. The mother bare, the father & she brought up, bear their infirmities, relieve their wants more thē others. To the spiritual father. Thes. 1.5.13. To have them in singular love for their works sake, yea Gal. 4.15. To pluck out their own eyes. 1. Tim. 5.17, Double honor, which Chrysostom understandeth for reverence, & things necessary for this life, I think we should not be curious about the number. Double signifieth much and great honor, so the spirit doubled, or a double portion, 2. King. 2.9. Signifyeth very much, as the first borne was to have a double portion.

All this honor is that the pastor may with more authority preach the word, and that the people with more fruit might hear it.

The first is that the spiritual father might be without fear. 1. Cor. 16.10 which is to be delivered from vnresonable and captious men.

The second that he who is taught in the word, make him who taught him: partaker of all his goods. Gal. 6.6. Thus were the Levites provided for.

The third Rom. 16.4. that they adventure to maintain the preachers though it sometimes endanger themselves.

The fourth not to receive an accusation against them, but under two or three witnesses. 1. Tim. 5.19.

The fifth to use them more secretly in cases of conscience then we will use others. To our spiritual mother we owe.

• 1 To judge that she is the keeper, witnesser, interpreter of the scriptures, and that the authority of the church hangeth upon the scriptures: the scriptures not upon the Church.
• 2 We must keep the peace of the church.
• 3 We must not depart from the Church if it hold the foundation.
• 4 We must daily reverence the just censures of the church. To the father of the country, that is the sovereign.
  • 1 Not to curse him in our thought, nor in our bed-chamber.
  • 2 To take laws and monie of his making.
  • 3 To be armed at his commandment, to the inferior magistrate, to assist him for the execution of justice.

All Scholars of never so high a degree or great place, must yield all seemly duty to their teachers, wives owe to their husbands subjection. Ephes. 5, 24. submission the 22. as to the Lord. This is comely. Coll. 3.18. and is from the law. Gen. 3.16.

In the general, honor which was spoken of before, for indeed, the wife is the glory of the man. 1. Cor. 11.7. That is, she ought to do to her husbands glory, rather then her own: and that in her attire and such things which while they are costlier and gayer then her husbands, is to his dishonor: if it be with neglect of his commandment to the contrary, with impairing his estate, lessenning his authority over her.

To the Nurse we must not be unkind

Masters must have their honor of fidelity and counsel keeping, look upon Abraham's servant, Gen. 24. upon Joseph in Egypt before he was in prison, when he was in favor with Pharaoh: Look upon Jacob with Laban.

Let old men have their due of experience, never to upbraid them with the sault of age, Job. 32.6.7. To them that excel us in gifts this honor is due.

• 1 That we in honest and plain meaning acknowledge such gifts without hiding, lessening, depraving.
• 2 We must thank God for them.
• 3 We must encourage all we can those in whom such gifts are.

To such as excel us in blood, we must yield that which the law and our countries customs and curtesies do afford: thus much for the thing.

Quest. A question whether a man may give over, and not take the honor due unto him.

Ans. The honor is commanded by God and therefore none may release it but God.

Quest. What if one be a child one way, and a father another way.

Ans. He must give and take honor accordingly.

Quest. Must this honor once given continue the same, to the same party.

Ans. No longer then he continueth in such a kind of father.

Thus far hath been the duty: the promise followeth, the which is not read alike by all interpreters. The word which is translated, That thy days may be prolonged, may be taken passively or actively. Passively, as some other words, Job. 4.19. Luke. 16.19. In which sense some take it here: Actively, That they may prolong, In such sense speaketh Paul. 1. Tim. 4.16. I am. 5.20. Act. 26.18. Thus it seemeth to be taken here, as it is else where, and as some learned men think: wherefore let us read, That they may prolong thy days, &c. Wherein let us consider the kind of the gift, the means of it. The kind of the gift, is Prolonging, &c. The means are parents. In the kind is the meaning, to the gift and setting it out, it is named prolonging of days, set out, by the lande which the Lord giveth. The chief thing is days, set out by prolonging. Days by an usual manner of speech in Scripture signify time, because a day was the first sensible distinction of time.

Now though nothing else be named, something else must be understood: for only to have days may be no great favor, as in all of them to be in death, he meaneth therefore days of life natural, civil, not only so: for though a man had never so many days, yet live in sickness, want, disgrace, his increased days should increase his woe. He meaneth days of life, flourishing in good health, and outward favors of God, as Isaiah. 65, 20.21. For in deed life is not to live, but to be in good, health.

Prolonging is not a lengthening above the appointed time, but granting from the first a long time of life: so that now this prolonging of days is the flourishing condition of any state, family or person, wherein is quietness or peace, 1. Timo. 2.2. wealth. Rom. 13.4. Somewhat may appear by the contrary. Isaiah. 3.4.5.13. and Prov. 30.17.

It must be remembered, this promise is not made for the desert of the former duty performed, but upon God's own mere mercy, to show how acceptable the duty is.

2 We are not to judge always of the favor of God to salvation by this benefit, for sometimes it is bestowed upon the wicked: nor on the contrary to think, that where it is not, that therefore there is God's displeasure to damnation. But then we may judge that we are in good estate with it, if in it we profit in all saving graces, if we use long life to approach the nearer to heaven, and likewise use it to the good of the Church.

3 This gift is not general and perpetual, but as God seeth it expedient for us: wherefore if the question be asked, why God doth not always give to the godly long life: here it may be answered: it is because God doth see that it is not the best for them.

Again, this promise is more for a state in general, of kingdom, country, or corporation, where this duty is performed, that it shall flourish, then that every special person shall have long life.

Besides, if God while he promiseth long life, give everlasting life, he breaketh not his promise. Hitherto the gift named the setting out of it.

Further, it followeth, Upon the land which the Lord thy God giveth thee. Where mention is made of a land, and the giver thereof. This land no doubt was the land of Canaan, which God promised to his people when they came out of Egypt under Moses conduct, wherein they after continued, til they were carried captive elsewhere: yet so as that it is true of any land where God setteth his people, yea any City, town or house. Now this land is above others mentioned, because it was a Sacrament of the heavenly land, so as that,

• 1 Godliness of this, and that life which is to come.
• 2 In outward benefits of this life, we should be lifted up to think of others, and that life which is afterward. The giver of this land is the Lord thy God.

• 1 These are the words of the covenant so as God's covenant to us, is the ground of all his favors to us, in the which if we be not, we cannot look for anything wherein we may have comfort.
• 2 We have nothing of our selves, it is God's gift.
• 3 Anything that we have, we must thank him for, when we have it, and seek it of him when we want it.
• 4 If God give earth, much more giveth he heaven, and everlasting life. Thus for the kind of the gift: the means follow, they, that is thy father and mother, as saith the wise man, Ecclesiasticus, 3, 10.

Now parents are said thus to do, as Timothy said, to save himself and those that hear him. 1. Tim. 4.26. while he is the means of their salvation: so parents are said to prolong their children, where they are means thereof, and endeavor themselves in such things as may procure the same. This they do in discharging their duties every way, as before hath been set down: And here the fathers blessing is to be thought of, which, no doubt, is much to be respected. We must put a difference between the blessings of the Patriarchs Abraham, Isaac, and Jacob, and such others, upon their children, and between the blessings of other common men. The Patriarchs and such parties, were prophetical, and certainly did foretell what should be by divine inspiration, other men's blessings are but in wish and desire by praying.

And this blessing of parents is an earnest desire of a parent, that things may befall the children according to the will of God.

• 1 Which in God may be looked for, when parents have done their duties toward their children.
• 2 Children have obeyed their parents in evil, may be feared, when parents have done their duties, and children will not obey. But never if parents wish evil, when their children do well: parents are therefore to blame, which enjoin evil things to their children upon their blessing, as they say, for that cursed counsels shall be fruitless, so are those that are given to cursing: Hitherto duties of and to superiors: now follow commandments which require duties towards others.

These duties are to be practiced as well toward our selves as others. These duties and commandments according to the number of chiefest things among men, are four: The first chief thing is life: the second chastity: the third goods: the fourth truth, and good name: for every of these are several commandments. And for the first, Thou shalt not kill. Which is to command preservation of life, and to forbid the contrary; wherein we may consider the persons, and the thing: the persons, who, and whom. The person who is not to kill, thou, that is man, what color and pretence soever thou have: the person who is not to be killed, thy neighbor: the person who is not to kill, is to be understood without a lawful calling thereto, and such a one is who is not a Judge a soldier and executioner, yet nevertheless, these must remember that they do it according as their calling requires, and that for good and the common good. We may see that the Anabaptists err, who think it not lawful to be a Prince, or a warrior. And this which is forbidden to all, must so be understood, as that

• 1 Though we be provoked we must not thus commit a fault.
• 2 Though time and place should seem to serve.
• 3 Though we might escape punishment for the same.

The person who is not to be killed (is as before) neither our self, nor our neighbor. The thing is not to kill. Kill, is to take away life, and yet not simply: to take away life is forbidden. But the life of a reasonable creature, otherwise a man, may kill the beast for necessary use. The Manaches therefore err, who think it not lawful to kill anything, no not to cut the herbs: life is whereby anything liveth: life is spiritual, civil, natural. Spiritual life, whereby the special work of the holy Ghost a reasonable creature, liveth to the pleasing of God. Paul saith, A widow while she liveth in pleasure is dead: dead, that is in spirit.

The soul saith Augustine, without God's special working is dead, that is spiritually: and the soul of thy soul, is faith.

This kind of life one taketh away by denying the means, as parents of what sort soever with-holding the word of God from them by giving of scandal.

Scandal is occasion of sin, in which respect Paul biddeth to take heed, that our weak brother perish. 1. Cor. 8.11. And Christ threateneth woe to him, by whom offenses come, Luk. 17 1.2. Look Roman. 14. This life we must procure all that we can. John. 1.5.16. So were the Apostles commanded, Act. 5.10. For this cause would not the Apostles depart from Christ, John 6.68. Civil life is that estate that which one hath in civil society: as of honor, office, reputation, this must be maintained.

Natural life, is that which is the joining of soul and body together. Natural life hath three degrees.

• 1 Cheerefulnes of heart. In this respect God blameth the false Prophets, who made the heart of the righteous sad, Eze. 13.22. For indeed a sorrowful heart drieth the bones. Prouerb. 17.22. Thus did Nabal first begin to die. 1. Sam. 25.37. And thus was Rebecca wearied of her life, Gen. 27.46. for her grief of heart at Esaues taking of wives.
• 2 Soundnes of body when every member is maintained, none hurt: none taken away, so as if any be impaired it is against life: for life is of all parts. These therefore that cut off a member offend against the commandment.
• 3 The last is health, when every member and power doth his work: hence it is said, that life is to be in good health, & not only to live. Therefore doth Jonathan note his fathers fault, who made the people weak & faint, 1. Sa. 14.30.

Therefore it is said John. 4.50. thy son liveth, for he is in good health. So saith Paul, now we are alive, that is are hail and well: if ye continue stead fast, &c.

Wherefore all such as procure surfeit and drunkenness break this commandment. But what need we go far for opening this commandment, our Savior Christ hath done that most excellently, Math. 5.22. &c. and that by showing the true meaning for the breach thereof in three degrees: in every of these three degrees he setteth down the fault and the grievousness thereof.

The first degree is, whosoever is angry with his brother unadvisedly shall be culpable of judgment. The fault is to be angry with his brother unadvisedly, this is murder in heart.

Brother is as before. To be angry, is to be displeased with desire of revenge.

1 In vain it is, when it is without just cause or occasion, as Cain was angry with Abel, Ahab with Naboth, Saul with David.

2 When it is long, Eph. 4.26. For the Son should not go down upon our wrath.

3 When it doth unseemly appear in countenance, in gesture, in deed, or word: So as that chiefest meaning is, that we should be moderate in our anger: So saith James we should be slow to anger: and Paul be angry but sin not.

In this behalf is Moses much commended, Numb. 12.13. And here we are to take heed that neither anger do vainly arise, & that though it do justly arise, it do not rage: and both these are from others, or from our selves towards others.

And first that it do not arise in us by others vainly, it shall e good for us.

2 Always before hand to consider our corrupt nature, how easily it is provoked to inkindle by anger, as gunpouder and flax by fire: & therefore as they who have such commodities knowing their quality by wariness preserve them long from burning, so may we our natures, that they be not consumed by anger, if we will watch over them.

Besides in this behalf some men's complexions give them occasion more to look unto themselves.

2 Never to think our selves worthy of great matters, but to acknowledge in heart our wretchedness, so shall we the better when things fall cross without anger bear them.

3 To acknowledge that nothing befalleth us without God's will whereto we must learn in all meekness to yeeled.

4 Not to be suspicious, one small suspicion, that we are neglected, will raise great anger.

5 By practicing with our selves often to resist our own desires, we shall more easily bear it from others.

6 To avoid occasions.

7 To mark the behavior of angry men, that seeing how unseemly it is we may bethink to take heed of it in our selves. And that we cause not anger to arise in others we must be careful. Always provided, that if they be angry at us for good duties necessary to be done, we are not to be discouraged: else should Christ and other of his servants have forborne their duties for other folks anger, but to be free from just occasion.

1 Never meddle with any without virtue of thy calling. Anger most commonly ariseth when men are out of their callings, idle, unprofitable, busy bodies in other men's matters.

2 Deserue well of all; they shall be more then beastly, that then will be angry.

3 Mark men's dispositions, such as are given to anger, take heed of provoking.

4 Always give as good speech as possible may be.

5 Be not hasty to tell reports, and when you report make the best of it, so far as you may with good conscience.

6 Though you be much provoked, sometimes hold your peace. Jer. 28.11.

7 You must sometimes forbear your right, if anger arise in yourselves.

1 Let it not continue too long: it continueth too long when it hindereth, or lesseneth any duty of godliness or love.

2 Do nothing while that stirreth in you. A theredorus wished Augustus when he was angry, to repeat the letters of the Alphabet before he did anything, thinking that in the mean while anger would allay. The same practiced Theodosius Architus saying he would have corrected his servant but that himself was angry. Frederick the Duke of Saxony when he was angry, would shut himself up in his closet, and let none come at him, till he had mastered his anger.

If it arise in others by our means, we must follow Christ's counsel. Mat. 5.23.24.25.

God himself was careful presently to pacify, Jonah. 4. the same must we do here, though we give no just cause, though the grieved party be inferior to us, though we be counted fools for our labor, yea so far ought we our selves to be from anger, that though all things were taken from us, we should not for our own sakes be angry: a trial whereof Luther saith is, if we can wish to be wronged and injured. Nay one saith, then shall we be safe and free from anger, when whatsoever evil befall us, we can think we are not worthy so good an estate.

Now indeed well doth our Savior Christ forbid anger, for of it cometh hatred, envy, backbiting, and such like, so that unless the door of anger be shut, the others as in an open floodgate came rushing in.

This anger is so forbidden, as that the contrary thereto is commanded.

Contrarie to anger is that which we call liking, whereby without passion or stirring, we rest well contented and apaide, with our brother or sister.

This is the fualt: the grievousness of it followeth in the desert of it, which is to be culpable of judgment, that is a great fault deserving punishment: which our Savior setteth our by the manner of proceeding in the civil Court among the Jews, they had diverse; the smallest was wherein the Triumuiri or three in commission sat, who ended smaller matters, and set punishments accordingly.

Now as these Judges did punish malefactors, though with gentle punishment: so this fault of being angry unadvisedly, though it seem small, shall not be unpunished, as in those Courts.

This place therefore, and the like following of this kind, make nothing to prove venial sins, all shall be punished according to their desert. Now the wages of sin is death.

And that unadvised anger is punished, it may appear in Moses, who though he were otherwise meek: grew when he smote the rocketwise, impatient, and forward, as some think it, to have been the chief cause why God was displeased with him, that he would not let him enter into the land of Canaan.

The second degree followeth: Whosoever saith to his brother Rhaca, shall be worthy to be punished by the counsel, where is the fualt likewise and the grievousness thereof.

The fault is saying Rhaca to a brother: brother, as before neighbor: Rhaca all do not interpret alike. It seemeth to be a broken speech of an angry mind, breaking out and bewraying it self somewhat though not fully, in token of mislike: whereof there are diverse in every language, as tush, fie, &c. some think it to be a disgraciue speech, much like when we speak thou to one in scorn & contempt some think that it cometh of the word Rach in Hebrew, which signifieth to spit, as if saying Rhaca did signify that the party to whom it were said, deserved to be spit upon, or as that in contempt of him we would not forbear spitting in his presnece, sure it is a note of mislike, and may come of the word Ric: Which signifieth empty or light head, before we care not to use some unseemly gesture in witness of mislike, Mat. 12.14. If her father had spit on her face, that is used some disgrace unto her, as this spitting was wont to be one, Deu. 25.9.

Rhaca thē is the bewraying of an angry & festering soar by some unseemly speech or behavior, and may be:

• 1 In countenance.
• 2 In mouth, as in mowes, &c.
• 3 In word, tush, fie, &c.
• 4 In making a loud and unseemly noyce, Eph. 4.31.
• 5 In scoffing, Gal. 4 29.
• 6 In bitterness, Eph. 4.31.

Now here as before liking was commanded, so open love contrary to Rhaca is enjoined, so as that we should declare it by all the means we can: as iesture, voice, and sound; and such like.

This is the fault: the punishment and greeuousnes followeth: shall be worthy to be punished by the counsel: Here as before our Savior taketh a comparison from the Jewish courts, for as before he expressed the punishment due to the former fault, comparing it with a punishment in the lower court: So doth he here. Above the former court was one wherein 23. Judges were in commission, these dealt in greater matters & inflicted greater punishments: so should they who offend in this kind of saying Rhace, have greater punishment then the former.

The third and last degree followeth. Whosoever saith fool shall be worthy to be punished with hell fire.

The fault is to call fool, this term is put for all unseemly manifest behavior, bewraying a rankling & festered mind with anger & hatred: so as this word is not only meant, but any of the like, or worse meaning, or less: block, dolt, knave, &c. Whereby we disgrace the party made to the Image of God.

And seeing that vile words are forbidden, it necessarily followeth that blows and such like must be forborne.

Quest. But it may be demanded, may not governors use such speeches sometimes?

Ans. The seldomer the better, and though that Christ himself did so, yet it is hard for us to do as he did: he had the spirit without measure, and could not sin. Indeed sometimes governors may.

• 1 Sharply rebuke faults rather then men.
• 2 And men only in hatred of faults.
• 3 With love which desireth the reformation of the offender.

If they be angry unadvisedly or discourage their inferior they sin.

Here then all manifest signs in speech and deed, bewraying anger and hatred are condemned: which being many, I forbear to reckon them up.

Now as all these practices are forbidden, then contrary is required in all that we can, most manifestly to witness our love.

The punishment of this fault remaineth. Shall be worthy to be punished with hell fire, the most hardness in these words heel fire: the word Gehenna cometh of two Hebrew words. Ge: which is valley of dale, of Himnon, as dushendale, &c. So it is called, Joshua. 15.8. In this place had the Jews Topheth to burn their Sons and daughters in the fire, as Ier. 7.31. Now by reason of the great fire which was usually there: sometimes Gehenna is put for the place & torments of the damned, and Mat. 5.29.30. and 10.28. and 23.15. The doubt may be how it should be taken here, some think in the latter sense, true it is that this sin of calling fool, deserveth hell: but yet I take it as in the former. So here our Savior had respect unto the Jews, who beesids the former courts & punishments, had a place where grievous faults were punished, by strangling, beheading, stoning, burning: and because burning seemed to be most terrible, and was used in the valley of Hinnon: therefore our Savior showeth that he who saith fool, deserveth a greater punishment then the former: in as much as the punishment in the valley of Hinnon by fire is more terrible then other punishments.

All sins are deadly in themselves, yet one is greater then other, and deserveth greater punishment: by this exposition of our Savior Jesus Christ, we may see that as the murder of the heart and mouth, so necessarily must the murder of the hand and deed be condemned: which is not only in taking away life, but in giving any occasion of taking it away.

A man taketh away life frō himself or from other: one may not take away his own life. The commandment is general, Thou shalt not kill, for he that killeth himself offereth violence to God's Image, which to preserve this law doth specially command. We read not that Job or Lazarus, or any in never so miserable outward estate, so did: and indeed so to do, proceedeth from unbelief, by occasion whereof the wicked have laid hands on themselves: as Saul, Achitophel, Judas, and such like: nay, Lucretia so renowned amongst the heathen men was to blame.

Object. But it may be said, Razias in the book of Maccabees is commended for killing himself.

Ans. That book is not part of the pure canonical scripture, properly so called: and there is the party civilly commended rather then Godly.

Quest. What may we say of such as in wars have put themselves into such dangers, out of the which they had never hope to return: of this sort are they who run upon the pikes the forlorn hope, do these kill themselves.

Ans. No war is grounded on the word and warrant of God, so as that all duties thereof are of ones calling, beesides howsoever things seem dangerous and desperate, yet many in the midst of all them escape.

Neither may a man take away another man's life, by Italion devises, by force or any way else: yea, we must take heed of occasions thereunto, whereupon to show how far his people should be from this, he would not have them so much as to eat with blood, to take the damme and young bird together, to kill the damme and young in one day, to seeth a kid in the dams milk. Here all oppression of the poor is forbidden. Isaiah. 3 15. Pitie is to be shown to the beasts Pro. 12.12. Forbidden in this kind is combat when the Judge will have a matter tried out by the sword, beetweene two or three, this hath:

1 No warrant out of scriptures.

Quest. It may be said, this did David and Goliath try it out. Ans. That this was extraordinary.

2 It was in war when some few may be hazarded that thereby the rest may be the safer.

Though it seem to mean to try out truth, yet because of the innocent, we must not tempt God, nor do evil that good may come of it.

3 It is seldom without anger and vainglorie.

The like may be said of making a fray, which is not by law, nor so deliberate as the former: it is altogether unlawful, being from anger in hatred, killeth all charity whatsoever it doth else, overthroweth patience, which is none: if for every conceived wrong we must go into the field.

Object. But one will say he hath done me great wrong.

Answ. Bear, or let the laws revenge for thee, not thine own arms. Wherefore such frayes as these, must not be appointed, and if they be appointed, they must not be kept. It is a great fault to make them, and greater to keep them.

We must not forget to speak the same of giving the stab, for giving a lie: this is murder what color of valor & soldier like worth it hath. Here may a man abuse the Art of defense, Bear-baiting, and Bul-baiting is very dangerous.

This is the commandment for preservation of life.

That which is for Chastity followeth. Thou shalt not commit Adulteric.

The 7. Commandment.

Where first consider the order this set before, that which followeth, to show that the breach of this commandment is a greater fault then to steal. Whereupon in God's law, he who did steal, did only make restitution four or five fold. but he that committed adultery was put to death, if it were but a breach into contracted marriage: so as that we should not think of the breach of this commandment without great detestation, howsoever some take it to be but a trick of youth. Jude seemeth to count it brutish, 1.10. And sure there is nothing more dulleth the heart then this: mark it in Solomon, who when he followed fleshly desires became most sottish. And this is the greater, for that God hath allowed a general remedy for all sorts, viz. Marriage, so as the offenders have nothing to excuse themselves by. Besides, he that faileth herein, sinneth against his own body, 1. Cor. 6.15. making his body an instrument and object, otherwise then it is in every other sin.

Quest. Why do our governors set a greater punishment upon theft then adultery?

Ans, They think that theft hindereth society more then adultery.

In this Commandment, as in others, we may consider the person of the thing, the person thou, as before none whosoever, Courtier, or any that think it a token of love, &c. none must offend.

The thing forbidden is Adultery: Adultery properly is between two persons, whereof one at the least is married.

Adultery is here put for other uncleanness, the word in Hebrew may signify whoredom, and may be read thus, Commit no whoredom, whereby chastity is commanded. Chastity is abstinence from all strange and roving lusts about the desire of sex. Strange lusts are those which are not according to nature, and which are not in & towards our married companion, husband, or wife. Or it is the pure and honest act of the power which God hath given to beget with, not only for deed, but for thought and desire: so teacheth Christ. Mat. 5.28. Which is likewise to be understood of a woman, so, which if she do likewise desire to that ende, she doth offend, if it be beside her own husband, or own wife. So as that a man may be free from touch, & yet not chaste. Peter saith, there be eyes full of Adultery. 2. Pet. 2.14. Or it is the possession of ones vessel in holiness and honor. Thes. 4.4. Possession is continual so keeping, as Luke. 21.19. By your patience possess your souls. Be constant in patience, so as that if one fail but once, he loseth the credit of continuance.

This continuance is to be thought of for the returning of desires: for desires are at one time more stirred, and stronger then at another. He that can forbear in all stirring, he possesseth: and he yield not but resist the temptation. Vessel, all do not understand alike: some take it for the whole body, and every part, not much amiss, for in deed the whole body must be chaste. It was well said by one, it skilleth not in what part one be unclean if he be unclean: wherefore eyes, hands, &c. must be ordered.

We might stretch it, though somewhat further to the soul, and so the whole person of a man, where in every power he must be clean. But submitting that which I shall say to be judged by other, I take it, by vessel is meant that which cannot honestly be named, and putteth difference between man and woman, in which sense the place. 1. Sam. 21.5. is to be taken. The vessels of the younger men are holy, for he had said before, women have been separated from us these two or three days. Where he showeth what it is to have the young men's vessels holy, that is, separate from women. This place the most learned Tremellius and Junius have interpreted amiss, taking vessels for implements necessary for their journey: so speaketh Plautus in Penulo. I do otherwise, then adulterers taken in the deed doing, I come home with my vessels safe and sound, they were wont who took them in the deed to cut off their priuities.

Vessel is the Instrument of generation, as the Canonists speak of unnatural venery. Extravasa.

Now it is thus called to teach us to speak and think honestly & chastely to forbear all ribaldrie and filthy speech: This vessel must be possessed in holiness: this holiness is the pure use of it even in the presence of God: where neither the person is defiled, the duty, instrument not abused by deed, word, look, thought, &c. Besides it must be in honor, which is when we so use our selves, as that neither in our selves, nor before others we need not be ashamed.

Sin in this kind causeth shame. Instruments of this sin are likewise shame: now therefore as on our comely parts we put on more honor, 1. Cor. 12.23.24. That is, let them never show their vnseemlinesse, but make them as handsome as we can: so much we procure all things here.

This chastity is in single or married life: single life, is when one liveth without the other sex: and this is in maidens or widows life.

Maidens or virgins life is before one is married: widows life is after marriage when the husband or wife is dead: each of these is a pure forbearing of the act and motion or stirring to begetting.

Pure forbearing, is that which is free from all pollutions, look, Eph. 5.12. so as that we must have continent eyes and looks.

This chastity in single life is not nor never can be without a special gift: so saith Christ, Math. 19.11.12. & Paul. 1. Cor. 7.37. so as that without this gift all vows whatsoever are impossible in law, & vord at their instant.

This gift is called continency and is a special gift of God, whereby one can live without the need of other sex to satisfy desire.

• 1 This gift God only giveth.
• 2 It is rare, all have it not.
• 3 It maketh us not more acceptable to God.
• 4 Sometimes it is preferred before marriage chastity, only in respect of some afflictions, that then were upon the church: and for that sometimes the duty of a marriage, leave not a married party so free from worldly cares as single life doth.
• 5 It is not perpetual he that hath it, may have it taken from him afterward.

Chastity in marriage life is the bed undefiled, Heb. 13.4. in the lawful use of the married companion: bed company in married parties one to other with themselves is no sin, though many corruptions creep into it, which it pleaseth God in Christ to forgive: some cautions in this must be remembered.

1 Call to mind what Moses hath Levi. 2.

2 To fast and pray, they must forbear, 1.7.5. that is extraordinary & set solemn prayer upon some great occasion, else must they pray every day, 1. Pet. 3.7. upon extraordinary, occasion the Bridegroom newly married must come out of his chamber, and the Bride out of her bridechamber. Joel. 2.16.

3 Parties must be of gravity and modesty, one saith, a party may commit adultery with his or her married companion: he meaneth, he may sin in want of gravity and modesty: as if:

• 1 Either party be intemperate & use marriage for brutish lust, not for necessity and child procreation.
• 2 If too much boldness be before others: this was Isaac's oversight who thought he might do that which he did, should not have done it in other folks sight. Gen. 26.8. Therefore, Gen. 24.67. He took her into his mothers Tent. Mark that Sampson. Judge. 15.1. Would go into the Chamber. It is too much to use open dealing with ones own companion, too bad is the fault, and filthy speech of some married folks, speaking openly of the secrets of marriage.

Marriage is a lawful knitting together, of one man, and one woman, in undivided society for remedy of lust, comfort of life, bringing forth of children. This knitting is the most near that can be, and hath full communion of all things between them, so as that their bodies are not their own. 1. Cor. 7. Vndeuided society, is that which no cause but warrantable by the word of God can dissolve. Lawfull is, which is according to God's laws, and the laws of honesty. God's laws require that marriage should be in the Lord. 1. Cor. 7. That is in the Lord which is.

• 1 Between parties that do truly fear the Lord in pure religion, it is not lawful to marry in Adultery.
• 2 Is in reverence.
• 3 Is with consent of parents, that is of the necessity of marriage, not only of the honesty of marriage.

Parents must not be hard, nor willful, but what God will, that ought they to will. And this marriage must be but of one man, and one woman only: many husbands for one wife, or many wives for one husband, are not allowable to have. Many wives was a sin in the Patriarchs. Marriage is dissolved according to the word of God by death, just diuorse, malicious desertions, and then the suruiuer and innocent party, after due proceeding may marry again, though never so often, so as second and third marriages are not unlawful.

They of the Roman religion err, in counting one to have two wives, who hath married again after the first marriage dissolved, or who hath married a widow. To marriage God calleth all such as have not the gift of continency, so as that they may not forbear marriage without sin. Look. 1. Cor. 7.9. Yea any whosoever have made a vow to the contrary. For no vow must bind to sin, and a man must sin, where he hath no gift to do otherwise.

Those have not the gift of continency who do burn, 1. Cor. 7.9. To burn, or to be burnt, all do not understand alike: they of the Romish teaching hold that it is to commit fornication, that is (I take it) whoredom, as though effeminatenesse, sodomie, and such like, were no faults. The Apostle speaketh of a thing that few did take to be a sin, many knew that fornication was: but he noteth the root and original thereof, concupiscence of desire which few did know. Rom. 7. And sure it were very strange, if only before fornication the Apostle should prefer marriage, such an honorable ordinance of God, as was given in man's innocence. To burn therefore, or to be burnt in the place before alleged is to be interpreted according to the use of tongues and speech. Virgil saith of Dido: Wretched woman she is burnt, or burneth after Aeneas.

Another saith, that Cupids darts are dipt in fire. Earnest desires are meant so. Hos. 7.4. They are as an Oven heated by the Baker. Paul speaketh more plainly. Rom. 1.27. They burned in lust one toward another. So is it taken here to be burnt, or burn with lusts, which is, when a party hath an unconquerable army of unchaste thoughts and desires in him, dishonoring him and his vessel.

Thoughts and desires signify all motions, many and oft: for seldom is any alone Vnchast are those which are not towards ones own married companion. Vnconquerable they are, when they cannot be overcome, but do overcome and make one yield to them: this one shall find in himself, if he cannot with quiet conscience live in the fear of God, and discharge of his duty: but these thoughts will possess us, they are unconquerable. We may not use Phisick which destroyeth nature, to take them away, since that we have a remedy, Such as may be mastered, must neither must we for them be called to marriage means to quell lusts and thoughts, are.

• 1 moderate diet, specially being given to wine, and strong drink.
• 2 Not too much sleep, nor too soft attire.
• 3 Company.
• 4 Talke.
• 5 Spectacles, pictures, or such like readings, amorous.

To these must be joined:

• 6 Exercise of the word.
• 7 Prayer with fasting, not to hurt the body.

Object. But one may say, how may I know whether I have used these means sufficiently.

Ans. Indeed it is somewhat hard so to do, but,

• 1 Be constant and earnest in the means, and God shall in time give us grace to see.
• 2 Choose out some faithful experienced men, to whom open your heart, and hear them.
• 3 After the use of the means, finding no settled persuasion: I take it the safest for that party, to think that he hath not the gift, because it is rare.

Object. What if in marriage, I cannot contain?

Ans. I hope there is none so vile, that were most fearful, there is no remedy for such till they die.

This is the thing commanded, whereby the thing contrary forbidden might easily be set down: but to spare labor: and least while I should set out to avoid, some might take to follow it, this that hath been said of one only part shall suffice.

Thus much for chastity. Now followeth the commandment for maintaining of goods, and it is.

The 8. Commandment.

Thou shalt not steal. Wherein is the party thou, and the thing steal.

None under what color soever must steal. To steal, is privily to take away: but here it signifieth any kind of injustice about the commodities of this life. And in the same sense is oftentimes called in the scriptures covetousness, this is called Idolatry, and the root of all evil, which should not be so much as once named amongst us. Ephe. 5.3. That is with liking.

Commodities of this life are such, as are valued by money, to say it is so much worth. Life, and chastity are above all worldly price. These commodities are other folks, not our own. Other folks commodities we must not possess if we have them, but restore them.

1 Whatsoever we get by force, or craft, look Luke. 11. In this kind sinned Ananias, and Sapphira, with holding part of the dedicate things. Acts. 5.2.

2 The laborers wages to him when he hath earned it. I am. 5.4.

3 The pawn or gage of the poor. Deu. 24.12. Of this kind is anything that is committed to us of trust, to be restored, as fruit of the vineyard. Mat. 21.41. and Exod. 22.7.

4 A thing found Deut. 22.1. But what if I know not the true owner, the safest way is to give it to the poor, except the law of the Country do otherwise appoint.

2 We must not take other men's goods, yea all bribes taken are condemned.

3 We must not so much as desire other men's goods. 1. Tim. 6. Neither in bare desire, nor any other practices. Desire is in longing and wishing by thoughts and words, as to say, I would I had so much of the King of Spain's gold, &c.

Practises are infinite out of bargaining, in bargaining:

1 All connicatching is condemned whatsoever.

2 All userers practices.

3 All gaming to win by.

4 All hurtful and cosenning arts of fortune telling, casting natiuities, telling of things lost, &c. For money.

5 Never a trade but hath his misery or mischief, whereby it beguileth others: these all, and other infinite are condemned, though they do not succeed.

6 We must not impair any of our neighbors goods, Eph. 21.34. and 22.4.5.6. David's heart smote him whē he had cut off the lap of Saul's garment though himself was never the better for it. Thus did Absalom wrong Joab in setting his corn on fire, not to benefit himself, 2. Sam. 14.30.

7 All that we can we must increase and maintain the goods of others, Philip. 2.4.

Thus much for other men's commodities, for our own some duties concern us.

Quest. May one be a thief in his own?

Ans. Yea, in such things as he thinketh his own: We have nothing ours, we are God's stewards and bailifes, we must be accountant to him, so as if we do otherwise then he will have us, we embezell and steal: God will have us not live idle, but in the sweat of our brows: loke, 2. Thess. 3. be we of what estate or condition soever, Prince, people, one or other: to this end must we have an honest and lawful calling which God must like.

Calling is a way to live by honesty, it is when we cannot justly speak evil of it.

Lawfull when according to the laws of our country.

1 God liketh it.

2 When it is to some good, personal or public: worldly or heavenly: this good is for necessity or delights.

Necessity is that which the person or state cannot want for the being thereof: as the word of God for the soul: meat drink and apparel for the body, &c. And here the more necessary: for the more in the same kind a thing is, that kind of life that dealeth therein is the better.

Delight is for the more comfortable being of a person or state, & must be always without sin.

1 To duties of honesty, as music and such like: besides it must be seasonable and moderate.

2 When he that is in it dischargeth the duty of that calling as he should.

1 In pains taking or swear, rusticall, political, or ecclesiastical.

2 In fidelity which hath:

1 Diligence: diligence hath earnest binding of the mind, to do the thing well, and frequenting often times so to do.

2 Sinceritie when one doth it from the heart.

3 Constancy with continuance and not giving over beesides pains taking: God will have us thrifty and good husbands not to spend more then need.

4 He will have us contented with that we have.

Quest. May not one desire to be rich and to better his estate.

Ans. No, he must follow the duties of his calling, leave the success to God.

5 We must freely lend as we are able.

6 We must give as we are able cheerfully.

Object. But what if one take from me that which is mine, may I not recover it?

Ans. Yes. But not by force, but by law: and not by law, if the matter be but a trifle.

1 Which shall not impare your estate being forborne.

2 Unless you have tried other means first.

3 If it should be to the discredit of your profession.

4 If you do it with breach of charity.

Thus much for duties about goods, Now followeth such as are for truth, and good name.

The 9 Commandment.

Thou shalt not bear false witness against, &c.

Ob. But some may doubt whether truth and good name should be less then goods, because they are set after them.

Ans. They are not, but far to be preferred before them, and yet here set after, for that goods are necessary for life, truth, & good name: for good and comfortable life: and therefore only in that respect set behind. In this commandment, beside the person, we must consider the thing, which is, bearing false witness against ones neighbor. This doth forbid: the thing forbidden is false witness bearing: the party against whom, is our neighbor. A party whō you have need of, or may use, or who may use, and have need of you. Our English is, that we must not bear false witness against such a one, as though only hurt to our neighbor hereby were forbidden. In Heb. it is Beth: which the learned know may be read as well inward, or concerning about, or touching, &c. so as not only hurt is forbidden, but any falsehood any way, of or to our neighbor. That which is translated, bearing, is in Hebrew, shalt not answer: that is shalt not say, or cause to be said: so is answering in scriptures put for speaking Mat. 11.25. Pro. 15.1. A soft answer is a soft speech. False in the Hebrew, is of falsehood: implying that the party meaneth falsely. Witness: any showing of anything, as John. 17.1. Cor. 15.15. This is said to be false, when it showeth otherwise then the thing is in whole or in part. This witness is toward things or persons, and so it is false generally: and specially.

Generally it is false, when it witnesseth otherwise then the hing is.

Specially, it is false, when it witnesseth otherwise thē the person is: here therefore is commanded love of truth, which by the light of nature the heathen could acknowledge. Truth is showing a thing as it is: truth is an assertorie or promissory. Assertorie of a thing present, or past: promissory, of a thing to come.

1 Promise must be voluntary.

2 Of a thing lawful.

3 In the promisers power.

4 Till it be upon just occasion altered. And this is required, Eph. 4.25. Performed. Psa. 15. and 101. It appeareth publicly & privately: it must wholly be told when occasion requireth, otherwise not. Not to tell the truth when one is called, though he say no falsehood is to offend. Truth being commanded, the contrary, viz. lying is forbidden, as Ephes. 4.25. Hos. 4.2. In a lie is:

1 Falshoode.

2 In the knowledge of the speaker or vtterer, that it is false which is shown: some say it is one thing to lie, another thing to tell a lie. Tell a lie he doth which telleth a falsehood when he thinketh it is true: Lying is when one knoweth it false, and yet telleth it of purpose to deceive.

3 Wherefore Parables, tales, as Esope Fables, Hyperbolies, Ironies, &c. are no lies. Every kind of lie is forbidden.

1 Hurtfull it is against the good of any in so solemn judgment, or otherwise by flattery, foolish speaking or writing.

2 Merry, which is but a ieast, or sport.

3 Officious, which some call a good lie, when it is for somē bodies benefit, without any bodies hurt, even this condemned. Psal. 5.6. Job. 13.7. Rom. 3.7.

Quest. It may be said, that Abraham, Gen. 20.2. Isaac. 26.7. the midwives. Exod. 1.19 Rahab. Josh. 2.4. and others did lie.

Ans. They might: we must not look what they did, but how well, and upon what warrant: I take it, it was that these worthy personages fault that they so shifted for themselves.

Quest. But what may we think of stratagems, and devises in war, to beguile an enemy.

Ans. They are lawful, so they be not by forsworn espials without lying: from an enemy in war men look for the worst, and all means of weakening force and craft are used. Nay God himself in the Scriptures teacheth us to use such devises. We have the more need to strine against lying in our selves, for that we have many provocations thereunto.

1 Our own lightness & corruption.

2 Too much respect of others.

3 Our own pleasure and commodity.

4 Want of zeal for God's glory.

We may be discouraged from lying, if we consider that we ought to be earnest for God's glory: with the desire where of lying will not stand John. 7. if we think of danger by lying: he that will lie, will easily forswear: Lying overturneth all human society, in that one cannot tell whom to trust: mark likewise how God punished lying in Ananias & Sadhira, Acts. 5. Simō Magus: Gehazi. & lying is of the Devil. Thus much for false witness against the thing: against the persō followeth, which is, against the good report of a party. In regard of witness touching a party, we may consider our selves and others for getting good name and keeping of it: and first, for our selves and others, jointly we may see what a treasure good name is indeed above all outward thing may appear, Eccl. 7. 2. Pro. 22.1. Whereby is declared that a good name is precious of worth in it self: and profitable, and of use: it is profitable now, and after like sweet perfume presently refreshing, and preserving against afterward. Now we are commanded to procure things of good report, and for that who hath an evil name is half hanged, and will hardly ever recover a good name again, so as that he is dissolute who careth not what others think of him: besides a good name is of great force to make our duties better accepted of others, and to draw others more to Christ. And as the parties place is greater, so more care is to be had, for, and of, a magistrate and minister. But first we must consider what good name is, that we may know the better how to procure it. Good name is the witness of such as can well judge of the gifts of God in one, well said Aristotle, that honor was rather in the party who honoreth, then in the party that is honored. Parties who will witness are the world: the godly, God himself: a man's own conscience will. I say not that all are competent witnesses, especially the world, in so much that Christ denounceth woe to such, whom all do praise, that is, the common worldlings, Luk. 6.26. Christ she weth it is impossible to believe for them, who receive honor one of another. John. 5.44. being of the common sort: so as that we are not to depend upon the common voice.

Quest. But must a man therefore neglect witness from evil men.

No, for Paul requireth witness of them who are without, 1. Tim. 3, 6.2. Cor 4.2. Our chief care must be that we give them no just cause to speak evil of us, rather then if they speak to be much greiued for it: we may keep good reports from the wicked, so long as it is for our well doing which we continue in and if it be witnessed by the godly, and God himself as well as by these: the godly are such who are effectually called: these can best distinguish the grace of God: good witness from these is comfortable, everyone judgeth best the things he knoweth: Nevertheless brothers sometimes will dissent, as Paul and Barnabas: Jerome & Agustine: this will sometimes execise one. God and a man's conscience remain, in whose witness for good, we may more rejoice then in all other besides. The things for which one hath good fame, are the gifts and graces of God: so as that all faults and sins are to be removed: it is disgrace to be praised for a sin: good name now thus set out, or as John setteth it out, 3. John 3.6. The witness of the brethren to the truth, and the love of the truth to the party: must we our selves, for our selves, first seek.

1 Rather doing the things which may deserve good fame, then seeking good fame barely for it self.

2 Never seeking fame, but for the glory of God, and greater good of others: to whom there by our gifts may be the greater welcome and profitable.

3 Though we want fame from men, to have always witness from God, and our own heart: this when we be dead shall be our credit: well then we may get good fame.

1 If we be wise, the memorial of the just shall be blessed, Psal. 10.7. And here we must take heed of secret sins: for which it pleaseth God sometimes to correct us by suspicions, that go of us, to hinder our good name: a man must take heed of small sins, they will be increased if once they be spoken of: & once spoken of, they will stick long: occasions must be avoided, he that will do no ill, must do nothing thereto: the world is given to make the worst of anything in another.

2 If we be careful to preserve other men's good name, others will preserve ours.

3 Do well and seek not good fame, you shall find it sooner: it is like your shadow, the more you run after it, the less you catch it.

Quest. But what if doing my best I cannot get a good word?

Ans. Examine yourself, whether you have not some sin upon you: open or secret: if you find you have, seek forgiveness of the same, amend your fault, look to yourself forever afterward. If upon examination you find none, know that God is trying you, to know whether you will cleave to him: yea, or no, without good report: and think that God may thus correct some former sin in you, & make you wary that you commit none afterward. This is for our selves, for others we get good report,

1 If we make them good.

2 If we take heed of such things as lessen good report: deeds are infinite, so are sayings: as bewraying of secrets, infirmities, scoffs, whisperings, backbitinges, bitterness, depraving thoughts: as envy, suspicions: taking things in evil part, inventing evil things, dissembling or neglect of the gifts of God in others.

3 In excusing them who are absent, so far as we may with good conscience.

4 In interpreting reports of others to the best, burying some: advertising the party, of whom they are thereof; that he may look to himself.

5 Hoping well of such as have sinned and are now turned and converted, we keep their good report by the same means.

Hitherto have been touched the commandments for duties of act and practice. Now followeth motion, and first thought, and that in the and last of all, Thou shalt not covet thy neighbors house, &c.

The 10. Commandment.

Quest. Why, but do not the former commandments intend thoughts and stirrings.

Ans. Yes, but here of purpose God doth in special give order for them that we should not pretend any ignorance, as our corrupt nature easily would.

Quest. Again it may be doubted, whether here be two Commmaundementes or no: For that the verb covet is twice repeated.

Ans. It is but one only, as Paul showeth. Rom. 1.7. In this commandment, as before is contained, the person, and the thing. Thing forbidden is the coveting of that with another, where the kind of things forbidden, is to covet the thing coveted house, wife, servant, &c. of ones neighbor. Coueting, or desiring is natural, or not natural: natural I call it which was in pure nature, as of meat and drink for preservation of nature, and this is not forbidden. Not natural, is that which though it arise from us, yet was not in pure nature: which is not simply forbidden, if it be with condition, if it be with my neighbors liking: as if I wish to buy his horse at his own reasonable price.

Again couetings or desirings, are diverse, according to the occasions when they arise: some are occasioned without us by devils or men: other creatures whereto unless consent do come they are not sin: the devil tempted Christ, he resisted and sinned not.

Others are occasioned from the root of sin: in our selves, these though the least are sins, these chiefly are here meant. The things, house, wife, &c. signify all other things whatsoever of our neighbors, these are named as most usual and necessary.

Paul setteth it out generally. Rom. 1.7. whom we may most safely follow to find out the meaning of this place, which is to condemn the imagination of the thoughts of man's heart. Gen. 6.5.8.21. which indeed are so by nature in all men and women.

Neither is that speech more then plainly true. Gen. 6.5. as may appear for that the like is repeated after the flood. Gen. 8.21. and is also repeated by Paul. Rom. 7.7. And though Noah be called just, it was not for that he was just of himself, but by God's special grace in forgiving his sin.

This imagination is the first corrupt natural motion of the understanding and will.

It is in us before and after baptism, and is likewise sin: before baptism, it is called original: after baptism, some divines call it concupiscence: this certainly after baptism is, as the Romanists do not deny.

1 This is sin, which most specially is noted in this commandment. Paul calleth this sin. Rom. 7.8.9. so as one would meruell why the counsel of Trent should say, what it hath not the proper nature of sin, as it doth.

2 Besids it lusteth against the spirit.

3 It is a breach of the law, for by it one cannot love God with all his heart, &c.

Quest. But it is said out of James, 1.15. that lust, when it hath conceived bringeth forth sin: and sin when it is finished, bringeth forth death: as if concupiscence did not bring forth death, and so were no sin.

Ans. That James meaneth actual sin, by the word sin: concupiscence in deed is no actual sin, yet is it sin for it is original: besides James showeth, ver. 14. that when a man is tempted he is drawn away by his own concupiscence: that drawing away is from God's law, and is a sin: Wherefore James especially willeth to take heed of concupiscence, because it draweth away, and bringeth out actual sin.

Now this cursed mother, concupiscence: with her brood is forbidden, these are:

1 Thoughts of things which should not be, so as thought is not free by God's law, though it may seem by man's.

Thoughts ought to be ordered well, else they will rise from anything. Bernard compareth things to a mill which presently as meal grind forth thoughts.

2 Dreams arising from concupiscence.

3 Sins of ignorance.

4 Vain wishes without deliberation. Infinite such like.

Hitherto the words and meaning of the 10. commandments and moral Law.